Comparative Study of Meditation Practice and Dzikir in Folktales Which

Connected to Mind Technology

INTRODUCTION

As science and technology have developed currently, electronic and printed, mass media serve
us chaotics in entire aspects of life about world citizen i.e. social, culture and politic. For
instance, people highly worship materialistic which become part of life, in the name of
particular belief to commit anarchy’s actions. By putting aside the values of morality; purifying
the actions which may (be) regardless of the existence of Almighty God (mushrik). Incomplete
understanding is one of the causals. Living in blindly fanatic (ta’assub) is claimed that he is
considered to be good. The most dangerous to pretend as he is the only heavenly expert.

As consequences, the chaotics mentioned above generates people with their own problematic
thing in life. It is not surprising to see significant numbers of mad people is getting higher,
people commit to suicide every year. As the crisis in 1998 begun until the following years,
Indonesia encountered the most difficult period. The fluctuation of the worldwide economy
affects social living like creating much unemployment. This situation results in unbalanced
security of life as a citizen since the crime rates are numerous. Situation and condition are
pretty hard to put into outlook.

Many unexpected events have occurred, to some people, it is called the uncertain era. People
are easily worried, panic, confused, stressful and do not know what to do. Worriedness comes
to every people who don’t have the well-prepared mentality. By consequence, this situation
creates individuals with both physical and mental disease.

Regarding this phenomena, every individual needs to practice meditation (Buddhist meditation
or western) and dzikir (Islam tradition) as one of empirical practice to get close to God of
universe; and as self-therapy to cultivate tranquillity by repeating the name of Allah Dzikrullah
which may become a solution of numerous problems that human being constantly have.
DEFINITION: MEDITATION AND DZIKIR

Base on Sulaiman and Sulastri, Meditation is a training to direct our attention to one single
object. Focusing on one single object is an activity that is apart from what we do as our regular
activities. In fact, the mind wanders every day to attach emotion and mind projections. In our
daily lives, a practitioner only uses objects such as candlelight, colour, soil, dead body, water,
breathing or many more.

Since many misunderstandings been occurring, meditation is the action of neutralizing mind
into empty. Meditation doesn’t make our mind be literally ‘empty’. More precisely, not to let
the mind wander off to past and future time. By not letting mind jumping as monkey jumping
from one branch to other branches. Universally, meditation is a concentration of one single
object.

When I was in third grade in junior high 1998 as the first time, I met with peace. My mind was
pleased, now imagine as a cup of coffee drowned beneath after separations. Slow, gradually
and by its end is clear layers, of coffee and powder coffee. This time, there is no other situation
but we relax after so many hectics, and chaotics and full of attachment of mind projections
come over and over again. I repeatedly recited ‘namo amithofo’ in a week it was the first time
brought, me to this kind of meditation.

Dzikir is a process or mental activity by reciting and doing something which no other protection
but Allah SWT (makhdlori, 2009:31) and Al’quran contains about 269 forms of dzikir words
(Umam, 2010:16) Allah sermons “for that, to remember to-Me and I will remember you, to
gratitude and don’t ruin my blessings to you: (al-Baqarah 152).

In this article, dzikir is oriented not only to oral recitation but also both heart and oral (ibnul
Qayyim, 2002:2). Because the ultimate goal of human being creation is to remember the
unforgettable, and to gratitude not to depict.

Dzikir to Allah is a cause (for disciples) for Allah to remember him, and though this attitude is
a cause of Allah giving more and more happiness. Implicitly, inner gratitude is an expression
of loving (mahabbah) and motivation of soul to return to God (inabah). Oral means to thank
and praise Him (tsannaun wa humdum).
CLASIFICATION: BRAINWAVE ON MEDITATION STATE

After knowing the technique and theory, the most difficult part of meditation is unwanted to
start with so many reasons. Practitioners start to complain like feeling uncomfortable during
seated, sleepy, calamity, no time and so on so forth. For a beginner, you can start by doing the
simple thing. To practice intensive meditation, their many leg positions you can try. A seat of
lotus, full lotus and leg position with cross feet to up right. To train meditation for your mind
food, start with a commitment to do it, prepare many things to support comfortably when
meditating.

One of the experts in mind technology, Anna Wise developed signs as in EEG to determine the
measurement for Mind Mirror. While ECR is used to measure physical relaxation. Adi W
Gunawan, an Indonesian expert on mind technology stated that if you don’t have those two
devices, you can see subjective signs (subjective landmarks) developed by Anna Wise. The
subjective landmarks, it only used as the model to convert your subjective experiences which
may vary from one person to another but generally when someone practice (relaxation, dzikir
or meditation he will find those landmarks.

To read the subjective landmarks, we can see through a level, every experiences/ sensation,
ESR and EEG which explained the current level to determine relaxation. As the score more
significant the deeper experiences would be. The level started from zero (0) until six (6).
Subjective Sensations/experiences are what we feel during either physical or mindful. Using
this device to determine a practitioner has reached who has read what level of meditation.

ESR meter is a device to measure relaxation level with Lesh scale. As the ESR machine
performs less number, it means the more relaxed the physics is. Using ESR meter, it can be
identified that physical relaxation when sleeping is 13 – 17. But, by practising meditation, we
can reach until 0 – 5. It is proving that even though sufficient time to sleep but still easily
exhausted and not fresh when get up. In contrast, people who practice more meditation need
less sleeping time, but their body is fit and sharp. These are subjective landmarks given by
Anna Wise cited in Adi W Gunawan:

Level 0

Sensation/subjective sensation:

a) Difficulties in controlling mind jumping out

b) Itchy feeling, hardly-focus and not concentrate

c) Wondering ‘why am I doing this?”

d) Begin to stay calm

ESR: 25-20

EEG:

1.Continuously beta, as it simultaneously attracts another wave

2.Alfa probability at once

Level 1

Experience/ subjective sensation

a) Blurring condition

b) Uncomfortable feelings

c) Dizziness

d) Sensation like being anaesthetic

e) Mind full of daily activities as a counterpart of self-tranquillity

f) Feeling separation

g) Drowning sensation like sleep or almost sleep

ESR: 20-26

EEG:

1.Reduced-beta but still strong

2.The appearance of alpha but at once

Level 2

Subjective sensation:

a) Separated energy begin to recollect

b) Begin to touch relaxation and peace

c) Immediate mental projection

d) Flash back to childhood period

e) Old and new imagery

f) Unstable attention

g) Mind stands as for between two condition

h) Transitional period

ESR: 16- 14

EEG:

1. less beta

2. stronger alpha and continuously occurs

3. theta (low frequency) once appearance

Level 3

a) Stabil feeling and strong

b) Certain of sense

c) The joy of body sensation, hoover, gentle, moving and shaking

d) Rhythmic moves

e) Clear imagery projection

f) Develop an ability to follow guided-imagination

ESR: 14-11

EEG:

1.Beta is greatly reduced.

2.Alfa continuous
3.The possibility of a more constant theta with increased frequency and amplitude

Level: 4

Experience / Sensation Subjective:

a) A very strong awareness of the breathing.

b) A very strong awareness of the heartbeat, blood flow, and other bodily sensations.

c) Feelings of loss of body boundaries (no longer could feel the presence of the physical
body).

d) The feeling of numbness in the limbs (arms and legs)

e) Feelings of self-filled air.

f) The feeling of the body becomes very large or very small.

g) The feeling of the body becomes very heavy or very light.

h) Sometimes switching between internal and external awareness.

ESR: 11-8

EEG:

1. Beta greatly reduced

2. Alfa continuous

3. Teta increased

Level: 5

Experience / Sensation Subjective:

a) A very high state of consciousness.

b) The feeling of deep satisfaction.

c) Very conscious/alert, calm, and not attached/detached from the surrounding circumstances.

d) The feeling of "loose" or disappear from the environment and or body.

e) When you want the mental picture that emerges is very, very clear.

f) Feelings of increased awareness of the condition, which not contained in the previous level,
0-4.

g) Feelings of peak experiences, incredible, experience "ah-ha", intuitive understanding.

h) High Performance

ESR: 8-5

EEG:

1. Mastery excellent beta - starting with the absence of mind to creative thoughts

2.Alfa continuous

3.Continuous Teta

Level: 6

Experience / Sensation Subjective:

a) How new (different) in a sense something

b) Intuitive understanding of the problem before, as if seeing the level of higher consciousness.

c) Sensation surrounded by light.

d) Feelings of higher spiritual consciousness.

e) Sensation everything is not important other than the conditions experienced at that time.

f) Experiencing tremendous happiness.

g) Experiencing tranquillity is indescribable.

h) Feelings will be more in-depth knowledge about the universe.

ESR: 5-0

EEG:

Four patterns that may occur:

1.The awakened Mind (beta, alpha, theta, delta)

2.Meditasi optimal (alpha, theta, delta)

3. A very little electrical activity of the brain

4.Pikiran growing (The Awakened Mind pattern, include beta, alpha, theta, and delta)

From this guide, we can see what happens when the condition meditative practice. The
important thing is to pay attention to continue to occur on a subject taken with full awareness.
For my next study how meditation (nien fo) and Dzikir clasified by brainwave?

COMPARISON: MEDITATION AND DZIKIR PRACTICE

Meditation is known since 5000 years ago. Even though it was not called as meditation,
traditional meditation is profoundly rooted in India and practised by Yogis or naked hermits.
We still can find the practices up to now. In Buddhist tradition, to direct attention to one single
object is called ‘samatha Bhavana’ which means meditation of mental calmness with 40
objects. Furthermore, to attain a more advanced level of supreme tranquillity, we practice
‘vipassana Bhavana’ Which is also known as the meditation of bright vision.

Sarah, 2006: 89-127 described ten kinds of ‘kasina’ (instruction of concerning device) ten
asubha (ten foulness), six recollections, four recollections of mindfulness, the four divine
abidings and six arumpasamapatti (meditation on the formless). Besides, 40 kasina there are
other two subjects which are very popular i.e. ‘breathing in and out’ (anapanasati) and reciting
mantra like ‘namo buddhaya’ ‘amithofo’ ‘namo maida batsu’ (unlimited light). The similar
thing is also practised in many religions as in Christian to repeat ‘doa Bapa kami’. In Sufi, as
in repeating sentence ‘La ila’ha il’ahullah’ (no other God, but Allah).

There are many steps of dzikir, all parts of our body can be a tool to dzikir i.e. our five senses,
shalat dzikir, billisan dzikir (oral dzikir), bilqolbi dzikir (heart dzikir), dzikir with full of heart
(Wajihudin, 2009:23-24). Stages of dzikir practice are done either individually or in the group
that is led or mentored by Ustadz who recites dzikir sentences. If there is no sufficient time to
join councils of dzikir you can manage your time couple of minutes in a day (24 hours) to
practice dzikir. According to Ustadz Arifin Ilham (2004:61-62), dzikir must be practised by
following the rules such as in purified mind and body by taking wudhu, this is very important
because when dzikir somebody must be fully motivated to face The Supreme God right to the
direction.

INTEPRETATION: MEDITATION AND DZIKIR PRACTICE

Hermeneutic

Based on Sulaiman and Sulastri, following are the steps; the subject must be seated calmly on
the carpet floor, relax position, closed-eyes, stay not to do anything but present the Almighty
Allah in our heart by slowing breathing so that the oxygen inside our body help us to
concentrate. The first step, Al I’tirof ala dzunub (confession of all sins) by reciting ta’aawuz,
alfatihah and instiqfar by regretting sins that have been done, Second step; Al I’tiraf’an
Adzomatillah (confession of Allah protection) by grasping the sentences of dzikir inside of
heart such as Subhanallah (the pure Allah) Allhamdullilah (homage and gratitude to Allah),
Allahu Akbar (The supreme God), Sholawat (greeting to Rasul), taqqarub (build close
relationship), tadharu (clear seight) khauf (feel of obedience) and tawadhu (humble in front of
Allah). The third step is to initiate of making decisions. Fourth step is the prayer which takes
30 to 45 minutes.

By referring to the definition, type, and functions of dzikir, it can be outlined in several aspects.
Ibnu Atta (as cited in Afrianti, 1999) explained that the aspects of the intensity of dzikir are as
follows:

(1) Intention: Intention is a strong will in one’s heart to perform dzikir in any situation,
anywhere and anytime. Psychologically, the intention may be one’s motivation to practice
dzikir, whether internal motiva- tion such as wanting to get the mercy and blessings of Allah
or to get forgiveness from Allah, or external motivations such as wanting others to see them or
only performing dzikir when having problems. In the intensity of dzikir, intention or motivation
from within an individual (internal) has higher quality or appreciation than external motivation.

(2) Taqorrub (feeling close): Taqorrub is a feeling that emerges when performing dzikir.
During a dzikir ritual, an individual feels very close to Allah. Feeling close to god will make
one feel safe. When one feels close to God, they will start to love God, leading the performer
to surrender and depending on Allah. As a result, all worry, anxiety, and confusion when facing
a problem will disappear and be replaced by peace and optimism.
(3) Tadharru (feeling humble): The definition of tadharru is performing dzikir quietly and
feeling humble before Allah. Tadharru or feeling humble before Allah can also be considered
a sense of nothingness (Subandi, 2009). When an individual loses their self-hood, they will feel
powerless and even feel they are nothing. A sense of nothingness from practising dzikir doesn’t
mean the individual who experiences it feels useless in life; instead, they lose the pride that
makes them arrogant.

(4) Liqa’ (feeling of meeting Allah): Liqa’ is a feeling of meeting Allah when practising dzikir.
It’s almost like taqorrub, which described previously. When one feels close to God, there will
be a total surrender to His love and will. The feeling of meeting Allah when practising dzikir
is a manifestation of living the practice of dzikir and one’s closeness with God.

(5) Ihsan (feeling of seeing and being seen by Allah): Ihsan is an indivi- dual’s feeling of seeing
Allah when performing dzikir, or conversely feeling of being seen by Allah when performing
dzikir. Ihsan is the basis of tasawuf, where one must always pay attention to their every action
because there’s a feeling inside them that every action and every activity is seen by Allah. As
a result, one will always consider the impacts of their actions before performing them. High
comprehension of dzikir can produce ihsan in individuals.

(6) Khauf (feeling fearful): Khauf is an individual’s fear or the power and strength of Allah
when performing dzikir. This aspect can be called a manifestation of tadharru. An individual
who feels humble and has a sense of nothingness will find the reality that they have nothing
except by His will and power. It produces an awareness that everything that exists and happens
on earth is there by His will and power. In performing dzikir, fear of the strength and power of
Allah is an important aspect of the indicator of the level of one’s comprehension in practising
dzikir. Someone with high comprehension must have fear. The lower the comprehension, the
smaller the fear of Allah.

(7) Tawadhu’ (feeling lowly):

Tawadhu’ is humbling oneself before Allah and in front of beings around the dzikir place.
Tawadhu’ performed by self- introspection and being aware of the greatness of Allah. This step
is performed to discover one’s flaws and producing a feeling of being “small” before Allah and
among other people. In performing the dzikir ritual, this aspect aims to feel the strength and
power of Allah so that the merit in dzikir can enter the hearts and souls of people who perform
it. Tawadhu’ can also be used as a measurement of an individual’s comprehension in
performing dzikir.

BENEFITS OF DZIKIR

The absence of having Allah (no dzikir) inside of us leads to disaster and ignorance from Him
(Umam, 2010:14). It is mentioned in Holy Quran the cause of chaotic livelihood is terminating
communicating between creator and its men (Wajihudin, 2009:35). Thus, ignorance of
remembering Allah is the main cause of chaos entire life, especially in Indonesia.

Having a look at a problem with our government system, corruptions which are now also
happening to throughout the land from elite until grass root. Education also faces the same
problem such as students’ riot and free sex. An economy is getting worse, which is indicated
by the number of poverty and arrogance. Crimes also commit with the significant amount as
caused by high unemployment and many examples of evils that are caused by the absence of
remembering Allah.

For the time being, return to recite Allah since it is the only solution taught by Rasullulah to
his people, as stated in a sermon “for those who are ignorant, a tight space of life is created and
blind will be inherited in the judgment day” (Thaha: 124).

The legendary Sufi provided an interesting analogy; he stated: “you miss the faith when you
cheese its merits”. Beauty, wealth, respects and good faith are. Treat the after-life like folks of
camels and the world like its fur with mud on his back, if you only want to have the fur you
won’t ever get the camel. But, if you want to have the folks, the fur is yours (Muhyidin,
2009:166). If so, be smart to walk in this life, one who rightfully walks will see heaven, not its
return. One way to get Allah’s affection is by conducting istiqomah of dzikir (Tazkiyatil Anfus,
2002:89).

Beside doctrinal explanation, another side is also important to see. Ibnu Qoyyim al-Jauziyah
once said “it can’t be denied that heart can be rust like metal. The only device can clean heart
is dzikir” (Makhdlori, 2009:28). Dealing with human anatomy, brain (encephalon) is central to
supervisory of the neural system inside the skull brain. Human brain volume reach equals to
1.350 c and consists of 100 billions of neural cells/neuron. Human’s brain is a peripheral centre
to control all parts of body and thoughts (Lutfil, 2011:49).
Based on the research when doing dzikir, the hypnotic pulse generates growing hormones to
regenerate our cells, immune system. Besides that, the brain also releases endorphine hormone
and melatonin which can increase to the top level when practising dzikir. This level stimulus
the extase, the muscles will be relieved and peaceful heart will arouse.

If the brain wave is recorded, the alpha wave will initially arouse when gradually reach the
theta with 4-7 Hz. This finding was based on the experiment from subject Nyek Galuh, an old
lady who lives in Keramasan village, Kertapati, Palembang. In her late age, she keeps
practising dzikir to have the good memory. The similar finding also comes from workshop
participants on ‘coping the stress’ which was hosted by the University of Jambi. Finally, dzikir
is not only as the religious rite but also useful to reduce and heal physical disease.

CONCLUSION

Beyond doctrinal, by collecting qualitative data from many resources and interview to some
meditation and dzikir practitioners, both of practices can help them to reduce stress. From the
interview conducted to workshop participants ‘coping the stress’ conducted by LPPM
University of Jambi, surprisingly it is confessed that dzikir have affected the healing process
of physical disease, psychological matters and stimulate the physical aspect.

Not only to physical, several psychosomatic problems can be cured through meditative
experiences. Narrative research from testimony from old lady dzikir practitioner who is called
Nyek Guluh lives in Kramasan, Kertapati, Palembang. In her late age with good memory even
with malfunction hearing and sight-ability.

Reference

Anggawati, Lanny & Cintiawati, Wena. 2001. Angutara Nikaya. Klaten: Vihara Boddhivamsa
Wisama Dhammaguna.
 . 2001. Kitap Suci Udana Khotbah-Khotbah Inspirasai Buddha. Jogjakarta:
Yayasan Mendut Indonesia.

. 2002. MilindaPanha. Klaten: Wisma Meditasi Dhammaguna.

. 2003. PanduanTipitakaKitabSuci Agama Buddha. Klaten: Vihara

Boddhivamsa.

.2007. Itivuttaka Kitab Suci Agama Buddha. Bandung: Lembaga

Anagarini Indonesia.

Atkinson,Rita.L.,dkk. Diterjemahkan oleh Dr.Widjaja Kusuma. 2010. Pengantar Psikologi

Jilid I. Interaksa Publisher. Jakarta: Tangerang.

________________. 2010. Pengantar Psikologi Jilid I. Interaksa Publisher. Jakarta: Tangerang.

http://adiwgunawan.com/index.php?p=article&action=shownews&pid=86

Burn, Douglas M. 1994. Buddhist Meditation and Depth Psychology. Kandy: Buddhist
Publication Society.

Dhammananda, Sri. 2003. Hidup Dan Masalahnya. Jakarta: Yayasan Penerbit Karaniya.

Diputhera, Oka. 2004. Meditasi I Untuk Pendidikan Tinggi Agama Buddha. Jakarta: Vajra
Dhamma Nusantara.

Diputhera, Oka. 2004. Meditasi II Untuk Pendidikan Tinggi Agama Buddha. Jakarta: Vajra
Dhamma Nusantara.

Endang Mintarja. 2004. Arifin Ilham Tarikat, Zikir, dan Muhammadiyah. Jakarta: Mizan.

Fudyartanto, Ki Rbs. 2002. Psikologi Pendidikan Dengan Pendekatan Baru. Jogjakarta: Global
Pustaka Utama.

H. Thouless, Robert. 1992. Pengantar Psikologi Buddhis. Jakarta: Grafindo Persada.

Hasan, M.Iqbal. 2002. Metodelogi Penelitian Dan Aplikasinya. Jakarta: Galia Indonesia.

Ibnu Qayyim AL-Jauziyah 2002. Zikir Cahaya Kehidupan, Jakarta: Gema Insani.
Kaelan.2005. Metode Penelitian Kualitatif Bidang Filsafat (Paradigma Bagi Pengembangan
Penelitian Interdisipliner Bidang Filsafat, Budaya, sosial, Semiotika, Sastra, Hukum dan Seni.
Yogyakarta: Paradigma.

Khatibul Umam, 2010. Zikir Tiada Akhir, Jakarta: Suluk.

Lutfi Kirom az-Zumaro 2011. Aktivasi Energi Doa dan Dzikir Khusus Untuk Kecerdasan
Super (Otak + Hati), Jogjakarta:DIVA Press.

Muhammad Makhdlori. 2009. Penarik Rezeki. Jogyakarta:Gerai Ilmu.

Muhammad Muhyidin. 2009. Ngebet Kaya Berdzikirlah. Jogyakarta:Gerai Ilmu.

Mahathera, Piyadassi. 2003. Spektruk Ajaran Buddha. Jakarta: Yayasan Pendidikan Buddhis
Tri Ratna .

McDonald,Kathleen diterjemahkan oleh Toni Liawan. 2008. Meditasi Sebuah Petunjuk

Praktis. Jakarta: Karaniya.

Mahathera, Ven. Narada. 2001. Brahma Vihara. Jakarta: Aksara Buddhis Mandiri.

Mukti, Wijaya K. 2003. Wacana Buddha Dharma. Jakarta: Yayasan Dharma Pembangunan.

Sulaiman. and Sulastri. 2011. Main-main dengan Mind: Kekuatan Meditasi dan Dzikir. Jakarta:
Elex Media Komputindo.

Sayadaw, Mahasi. 2006.Meditasi Vipassana. Jakarta: Karaniya dan Ehipassiko: Jakarta.

Sarah, Shaw. 2006. Buddhist Meditation: An Antology of texts from The Pali Canon. New
York:Routledge.

Sa`ed Hawa. 2002. Tazkiyatul Anfus. Mesir: Daar Assalam.

Wajihudin Alantaqi. 2009. Kabar Gembira bagi orang yang Berdzikir dan Berdoa. Jogyakarta:
Gerailmu.

Wijanarko, Jarot. 2005. Tipitaka Kitap Suci Agama Buddha Dhammapada Sabda-Sabda
Buddha Gotama. Jakarta: Dewi Kayana Abadi.

. 2005. Meditasi Buddhis Jalan Menuju Ketenangan Dan Kebersihan Batin.

Surabaya: Paramita
Wisa, Ana. 2004. The High-Performance Mind: Mastering Brainwaves for Insight, Healing
and Creativity. Penguin: Jeremy P.Tarcher