Durkhiem on Meditation

All genuine meditation consists of two stages. It begins with concentration,
by means of which we collect ourselves with the help of our will and direct
the power of the ego onto whatever may be the theme and purpose of the
practice of transformation. Concentration is achieved through the powers
of the ego which is able to grasp thoughts objectively, differentiate between
them and activate the will. Thus in concentration we come to a closer
understanding o the theme of the meditation. By means of this effort
we are able to recognize the faults in our physical posture and the disturbing
factors that are at work within us. In addition it can bring comprehension
and a clear perception of the object chosen for mediation, no matter
whether this be a picture, a work the following of the breath or
some other theme. The whole process takes place within the tension
of the subject and object. Without such concentrated preliminary
tension. Without the attention that collects the whole person – at the
same time focused within the self and turned towards the object – no
meditation is possible. None of the foregoing, however, is as yet
meditation.
Mediation does not truly begin until that which the ego had
seized upon in turn seizes the ego and by this movements changes
rational analysis into synthesis. By this means the quality of
consciousness is transformed from the masculine, active state
which is, as it were, a chalice that is capable of being filled, as
from an inner well-spring, without the active help of the ego. Thus
action is transformed into passion, and doing into being,

The word meditation comes from meditari which is a passive
form of the verb meaning ‘ “being moved to the center”,
rather than the active which is “moving to the center”. But this
centre is not a fixed point on which we concentrate as would on
an object. Rather, the contrary can be said – that is itself concentrate
s us by drawing us inwards and collecting us there. This centre is,
after all, our own essence – our transcendent core. Eventually,
with practice, the centre is experienced as a particular state in
which the antithesis of the subject and object is gradually dissolved.
When this occurs the meditator has the sensation of being centered.
And so, step by step, essential being awakes and becomes an inward
knowing that experiences itself as a personal life center anchored
in Great Life. This forms the basis of a new consciousness of the
world in which we sense ourselves as being reborn.