Just Mindfulness Is Enough – Part 2

July 28, 2009

Mindfulness Meditation & MoreIt is important to understand the nature of defilement, not avoid it. Watch it pass away.Even though you might be watching concept and defilement arises, watch the defilement. Because when you are knowing the nature of a defilement then it becomes paramattha. Just like when you watch your thought process. It is just another thought. It is just another defilement. Defilements are not ‘You’ or ‘Yours’. they are passing by just like thoughts.Turn them into your observations. that is all. Let them go no matter how tempting they dress up for you.Keep that observing distance between you and them.So when you observe a defilement arising don’t stay with the identifying panicking mind but the knowing of it, which is paramatha.It does not take the experience for reality but knows it as just another object arising and passing away. Stay with the knowing mind. By doing so you don’t identify and you repel kilesa (defilements) at the same time.When you are thinking with awareness, it is practising it is mindfulness. But better than that, to get the mind used to watching paramatha rather than concepts.Make it aware of concepts.It’s okay to know you are thinking, but don’t get involved.When you come back from forgetfulness, don’t look for an object look for awareness. Where is awareness? Take it from there. What is it aware of? What does it feel like?

It’s okay to stay with one object only, for some time, maybe just to give yourself a break for a while. And you can stay with one object for the whole session if you like as long as you are aware of seeing the rising and passing away.

TransformerIn Satipatthana practice there are also Jhanas. ese are degrees of absorption into moment-to-moment observation, which leads to very powerful states known as the ‘Vipassana Jhanas.’

From – Contemplation of the Mind



July 1, 2009

6698164-lg In this chapter we will give you briefly the theories of the Western scientific world regarding the functions of the respiratory organs, and the part in the human economy played by the breath. In subsequent chapters we will give the additional theories and ascertained facts of the Oriental school of thought and research. The Oriental accepts the theories and facts of his Western brothers (which have been known to him for centuries) and adds thereto much that the latter do not now accept, but which they will in due time “discover” and which, after renaming, they will present to the world as a great truth. Before taking up the Western idea, it will perhaps be better to give a hasty general idea of the Organs of Respiration. The Organs of Respiration consist of the lungs and the air passages leading to them. The lungs are two in number, and occupy the pleural chamber of the thorax, one en each side of the median line, being separated from each other by the heart, the greater blood vessels and the larger air tubes. Each lung is free in all directions, except at the root, which consists chiefly of the bronchi, arteries and veins connecting the lungs with the trachea and heart. The lungs are spongy and porous, and their tissues are very elastic. They are covered with a delicately constructed but strong sac, known as the pleural sac, one wall of which closely adheres to the lung, and the other to the inner wall of the chest, and which secretes a fluid which allows the inner surfaces of the walls to glide easily upon each other in the act of breathing. The Air Passages consist of the interior of the nose, pharynx, larynx, windpipe or trachea, and the bronchial tubes. When we breathe, we draw in the air through the nose, in which it is warmed by contact with the mucous membrane, which is richly supplied with blood, and after it has passed through the pharynx and larynx it passes into the trachea or windpipe, which subdivides into numerous tubes called the bronchial tubes (bronchia), which in turn subdivide into and terminate in minute subdivisions in all the small air spaces in the lungs, of which the lungs contain millions. A writer has stated that if the air cells of the lungs were spread out over an unbroken surface, they would cover an area of fourteen thousand square feet. The air is drawn into the lungs by the action of the diaphragm, a great, strong, flat, sheet-like muscle, stretched across the chest, separating the chest-box from the abdomen. The diaphragm’s action is almost as automatic as that of the heart, although it may be transformed into a semi-voluntary muscle by an effort of the will. When it expands, it increases the size of the chest and lungs, and the air rushes into the vacuum thus created. When it relaxes the chest and lungs contract and the air is expelled from the lungs. Now, before considering what happens to the air in the lungs, let us look a little into the matter of the circulation of the blood. The blood, as you know, is driven by the heart, through the arteries, into the capillaries, thus reaching every part of the body, which it vitalizes, nourishes and strengthens. It then returns by means of the capillaries by another route, the veins, to the heart, from whence it is drawn to the lungs. The blood starts on its arterial journey, bright red and rich, laden with life-giving qualities and properties. It returns by the venous route, poor, blue and dull, being laden down with the waste matter of the system. It goes out like a fresh stream from the mountains; it returns as a stream of sewer water. This foul stream goes to the right auricle of the heart. When this auricle becomes filled, it contracts and forces the stream of blood through an opening in the right ventricle of the heart, which in turn sends it on to the lungs, where it is distributed by millions of hair-like blood vessels to the air cells of the lungs, of which we have spoken. Now, let us take up the story of the lungs at this point.from Hinu Yoga

Just Mindfulness Is Enough – Part 1

November 11, 2008

The main concern is whether awareness is there or not. Not the object.Just observe: Is there knowing or forgetfulness, collected mind or scattered mind?All these techniques can be combined and used, all in one sitting if that helps to keep attention flowing.You don’t need the aid of samatha-anapana, etc. in order to boost your concentration. Just mindfulness is enough.You can just keep it simple when dealing with hindrances. Just Z them! With your Super Mindfulness eyes!Keep reading and writing to an absolute minimum and do it mindfully or it interferes with the momentum.If you are already tired, the motivation in your practice is not wholesome. Check that out. Tension might also be behind that.Present moment: at’s what we do here. If you practise like this everything will be revealed to you because everything is in present moment. Nibbana is in present moment! Consciousness is energy.Every thought is a different mind.Just observe, don’t fight.e mind doesn’t need to be tense because the object is tense or whatever. e mind watches calmly. (Actually tension can only be felt in the mind, tension is in the mind but the observing mind can be relaxed.)

from – Contemplation of the Mind

Seeing , hearing, tasting,not ‘I am’ thinking.-Part 1

November 7, 2008

13Nothing Added At Alle act of ‘just being’, in all its simplicity and naturalness with nothing added at all. Seeing , hearing, tasting, smelling, touching, thinking, not ‘I am’ thinking.at is the most important point, with nothing added at all. It’s just the experience of simple being of simple process.No noting. As much as you learn to do that, you will find that you become more and more peaceful because peacefulness and simplicity go together.If you want to be peaceful be very simple.If you want to ‘get somewhere’ in meditation, some certain stage or experience, remember that the harder you try the harder it becomes.If you really don’t try anything at all you’ll find that you are there.Without developing sufficient energy-intensity of the first insight you cannot go to the next insight. Actually one insight leads to another when it is ready. When it is developed sufficiently and strongly enough.But you cannot voluntarily go into another insight. We cannot do that. at will happen so don’t be in a hurry. Stay where you are and develop deep enough.You cannot push your self too hard.Right attitude behind the practice will turn into the foundation, into the strength that you need to be aware of every moment of your day. Eventually the mind becomes obedient and tamed.

From – Contemplation of the Mind

What is The Right Attitude for Meditation – Part 2

November 5, 2008

experience-scared-meditationObject Although you look at the body you don’t see the body you only look at the object; that is the sensations that you want to focus on. So depending on where you are practising you might find you are doing the same thing using different technique.When you have wandering mind it’s not ‘You’, that’s the nature of the mind. Stop blaming it on your self.If you look at an object directly, the mind in order to know has to visualise the object and in visualising, form always comes in. So concept is not lost.When you look at the mind and you know that the mind is not doing any kind of visualisation then you know you are at real paramattha.en you get to Dhammanupassana.Real paramattha then is Dhammanupassana.What is real paramattha? Real paramattha has only its characteristics, when you see the object you see only its characteristics, the characteristics are changing, are impermanent.When you get to real paramattha you don’t know this is heat, cold, tension. You just know that this is the changing nature of the object.e object is just object, all objects become the same as well, because identification with heat is still identification. Because identification is just a sense of what it is and it is changing.When you look through the mind you don’t think, where does this object come from, that is why you get closer to paramattha. Absolute reality.Because the object comes into the mind you don’t have to identify with the object any more. Because you know this object, object, object! Object has only one nature: Object.If you know that you are relaxed, that’s object. You can’t say that you don’t know of anything.So if you don’t think that you know of object you still know your state or mind.Later things won’t be subtle any longer, keep acknowledging that awareness is still present. You can watch your wandering mind but don’t get involved.

From – Contemplation of the Mind

What is The Right Attitude for Meditation – Part 1

November 4, 2008

meditateWhat is The Right Attitude for Meditation(the centre’s own pamphlet for yogis)the most important thing when you are meditating is to have the right attitude. When meditating:Don’t focus too hardDon’t controlDon’t try to create somethingDon’t force or restrict yourselfDon’t try to create anythingBut don’t reject what is happeningBut as things happen or stop happening, don’t forget. Be aware of them.Trying to create something is lobha (greed). Rejecting what is happening is dosa (aversion). Not knowing if something is happening or has stopped happening is moha (delusion).Only when the observing mind has no lobha, dosa, nor soka (worry-anxiety) inside it, then the meditating mind will arise.You have to double check to see what attitude you are meditating with. You have to accept and watch both good and bad experiences. You only want good experiences. You don’t want even the tiniest unpleasant experience. Is this fair? Is this the way of the Dhamma?Don’t have any expectations. Don’t want anything. Don’t be anxious. Because if these attitudes are in your mind, it becomes difficult to meditate.Why are you focusing so hard when you meditate? You want something to stop happening? It is likely that one of these attitudes is there you are practising.You cannot practise when the mind is tense. If the mind and body are getting tired it is time to check the way you are meditating.Meditation is waiting and watching with awareness and comprehension-understanding.Not thinking, not reflecting, not judging.Don’t practise with a mind that wants something or wants something to happen. e only result will be that you will tire yourself.e meditating mind should be relaxed and at peace.Both the mind and the body should be comfortable. A light and free mind enables you to meditate well. Do you have the right attitude? Meditating is, whatever happens good or bad, accepting, relaxing and watching it.What is the mind doing? inking? Or being aware?Where is the mind now? Inside? Or outside?Is the watching-observing mind properly aware? Or only superficially aware?You are not trying to make things turn out the way you want it to happen. You are trying to know what is happening as it is.Don’t feel disturbed by the thinking mind. You are not supposed to reject the object (phenomena — things that are happening — being known).You are to know (and thus note-observe) the defilements that arise because of the object and thus remove them.Only when there is Saddha, (faith) Viriya (effort) will arise.Only when there is Viriya, Sati will become continuous.Only when Sati is continuous, Samadhi will become continuous.Only then Samadhi is established, then you will know things as they really are.When you start to know things as they really are, Saddha then increases further.Just pay attention to what is, exactly in the present moment.Don’t go back to the past!Don’t plan for the future!e object is not important.e mind that is working in the background, working to be aware i.e. the observing-watching mind, is more important.If the observing-watching mind is done with the right attitude the object will be the right object.

from – Contemplation of the Mind

Sikhism, A View of the Sikh Religion

September 16, 2008

At the northwestern tip of India is located The Golden Temple, or Harimandir Sahib, the most significant historical center on earth to the 20 million Sikhs worldwide. Here people from all walks of life are invited to join in listening to the hymns and teachings of the Guru Granth Sahib and to join in unity for a communal meal (Langar). This sacred gurdwara (temple) has entrances on all four sides, a symbol that this faith “is for people of all castes and all creeds from whichever direction they come and to whichever direction they bow.” (Guru Arjun Dev)

Over five hundred years ago in Punjab, India, a son was born to a Hindi couple. The child, who was named Nanak, was expected to follow in his merchant father’s footsteps. But this child was different in many ways. He was contemplative and thoughtful. He would frequently get lost in meditation. He seemed disinterested with the things of this world. He discussed religion with his Muslim and Hindi associates.

Finally, one morning he went to the river to bathe. According to legend, he entered the stream but did not surface. For three days and nights his friends searched for him, but he was not to be found. Then came the miraculous event-Nanak emerged from the river. During the time he’d been missing, Nanak had an incredible spiritual experience. He’d been in communion with God, and had been enlightened and given a calling to tell the world of his True Name. The first thing Nanak said upon his return was “There is no Hindu, no Muslim.” Nanak’s message was that only through true devotion to the one True Name could humans break the cycle of birth and deaths and merge with God. Nanak became the first Guru, and Sikhism came into being.

At that point, Guru Nanak left his home on the first of four major journeys to spread his message. Between the years 1499 and 1521 he traveled to such places as Sri Lanka, Tibet, Baghdad, Mecca, and Medina. Miraculous events accompanied him wherever he went, and he gained a large following. Finally at the close of his life he settled in Kartapur with his wife and two sons. His many disciples came here to listen to his teachings. Before he died, he appointed one to continue his work. Since Nanak, there have been nine other living gurus. The tenth, Guru Gobind Singh taught that there was no longer a need for a living guru. Instead, he found a spiritual successor in the Guru Granth Sahib (sacred texts), and a physical successor in the Khalsa.

Literally translated, khalsa means “the pure,” and it is the goal of all Sikhs to become Khalsa. Officially, one becomes Khalsa when he or she has undergone Sikh baptism, and have agreed to follow the Sikh Code of Conduct and Conventions, along with wearing the prescribed physical articles of the faith. This ceremony takes place when a mature individual presents him or herself in the presence of the Guru Granth Sahib and five other Khalsa Sikhs. The candidate is taught what will be expected of him or her, and then drinks Amrit (sugar water stirred with a dagger).

Khalsa members can easily be distinguished by certain articles of clothing which they wear as symbols of their faith. These are referred to as the Five K’s.

· Kesh, or long, unshorn hair, is a symbol of spirituality. It reminds the individual to behave like gurus. (Male members wear a turban over the hair.)

· Kirpan, or the ceremonial sword, is a symbol of dignity. This is not regarded as a weapon, much as the cross is worn by Christians as a symbol of faith, and not an instrument of torture.

· Kangha, or comb, is a symbol of hygiene and discipline.

· Kara, or a steel bracelet, is a symbol of restraint in actions and a constant reminder of one’s devotion to God.

· Kachha, or drawers, which symbolize self-control and chastity.

Sikhism is the fifth largest religion in the world. It began as a progressive religion which rejected all distinctions of caste, creed, race, or sex. It recognized the full equality of women at a time when women were regarded as property or entertainment of men, when female infanticide and widow burning was common and even encouraged. The legacy of Sikhism is its emphasis on one’s devotion to God and truthful living.

By Emma Snow

Walking Meditation

August 23, 2008

Walking Meditation helps to focus the mind. Since we are walking almost throughout the day, being mindful of our movements helps us in being more aware, which is one of the aims of meditation. Walking meditation can increase the duration of our concentration.

In walking meditation, we have to pay attention to the walking process. Concentrate on the movement of the legs, how they go back and forth, the left leg, the right leg and so on. Feel the sensations in the legs while you walk. Concentrate on the lifting and placing of the foot. Separate the movements of lifting, moving and placing. When we make the effort to lift the leg, only then will the leg be lifted. It must be accurately placed on the ground otherwise the body may lose balance and fall. Complete mindfulness is required in walking. This leads to concentration. As we develop insight, we start seeing each movement more clearly. As soon as the brain gives the command to lift, within a second, the leg is lifted. We come to the conclusion that mind causes matter, the brain gives the command and the body follows the command. If we feel too hot while walking, the brain commands the body to look for and move to a shady place. However, the witness or the mind watches and realises that all these actions are impermanent, since they appear and disappear almost immediately. Can you identify each movement of your leg while walking? Every step comes and goes in a fraction of a second and cannot be differentiated from each other. This happens because of the law of cause and effect.

walking meditation2Walking Meditation is an important part of Buddhist Meditation. The meditators are first supposed to complete the Walking Meditation and then sit for the Sitting Meditation. Buddha’s eight fold path speaks of the right view or understanding, right thought or aim, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. In walking meditation, we are able to fulfil five of these eight tenets i.e right effort, right mindfulness, right thought or right aim, right concentration and lastly right view when we get an insight into the law of cause and effect. When all these factors are present, we are fully conscious or aware.

As we keep watching the movements coming and going, we become free of all delusions and watch the world as phenomena which keep appearing and disappearing. This is similar to standing at the roadside and watching cars passing by, the example to which Gurumaa refers time and again. For a little while you are aware of the car, its colour, model, speed and the people inside it and then it vanishes. So it is with the phenomena of the world, it is here this moment and gone the next. So, the state of viewing all situations as a witness starts becoming permanent. We get freed from the illusion of permanence and continuity. We realize that what is here this moment, is gone the next. We start living each moment as best as we can as we realize that it is not going to come back again. Do you remember the song,’Aane waala pal jaane waala hai, ho sake to isme zindagi bita do, pal jo ye jaane waala hai?’ How apt. Careful attention in walking meditation frees us from all illusions. The happenings in the world do not affect us any more.

The benefits of walking meditation are :

  • One develops strong legs and can walk long distances.
  • It increases the stamina required for meditation since apart from the effort of walking i.e. lifting, moving and placing, we are to concentrate on the whole process of the movements which are enabling the body to move i.e. awareness of the movements.
  • Too much sitting makes us sloth and fat, it restricts our movement. It makes our body stiff and gives rise to aches and pains. So, a balance between sitting and walking is required in meditation.
  • Walking assists in digestion.
  • Walking meditation helps in improving concentration since we keep ourselves aware of the movements of the body.

Regain Your Life and Health With Chakra Meditation

August 22, 2008

Meditation has been around for around two thousand years, it’s been a way of life for mankind. In fact every religion that is practiced by men uses some sort of meditation as a way of achieving a higher form of spiritual consciousness.

At first meditation was used by religious priests, for a while now even ordinary people have been employing meditation as a way to discover the several benefits that meditation offers.

Meditation isn’t hard in fact what it is really is the simple practice of concentrating and the intense focus on sounds, objects, ideas, breathing, action or even movement that will allow you to intensify perception, cut down on stress, ehance your relaxation, and gain a personal and spiritual growth.

When meditation was first out it originally was only practiced along with some sort of religious traditions to build your spiritual belief higher, but now it is used by several people to help relieve different stresses and pains.

Western medical practitioners are realizing that meditation has help people to cope with different health issues, so they are beginning to promote it to their patients more and more. In fact they have begun to use it along with medicines to help and relieve aches and pains for several people.

It is very interesting that medical clinics and even hospitals are starting to offer the practice of meditation as a method for several of their patients to improve their health. In fact meditation has begun to be used as a method of treatment of some diseases. Also it’s being used as a way of improving overall quality of life for people who are suffering with chronic, debilitating or even incurable illnesses.

Current health care application of meditation focuses on three particular approaches: transcendental meditation, relaxation response meditation and mindfulness meditation (also referred to as mindfulness-based stress reduction).

Meditation centers on the seven major chakras, which correspond to the body’s major endocrine glands, the power and of course the environment of the universe.

By practicing meditation for at least 30 minutes daily greatly contributes to the balanced and harmonious interdependent functions of the body’s major chakras with one another.

The energy flows from the root, sacral, solar plexus, heart, throat, third eye, and crown chakras while meditating your entire body’s biological, emotional and spiritual aspects will be equally nourished and balanced, while this is happening the physical, emotional, and spiritual toxins are cleansed from the body.

Since chakra meditation requires deep concentration the uninterrupted flow of energy into the body also gives a boost to the major chakras (and their corresponding endocrine counterparts).

A neat way to look at it is a turbocharger for your body, or even a catalytic converter that will gather outside energy and harness it and channel it out to the different parts of the body and the chakras.

And since these energy centers (chakras) are part of our body’s physical and metaphysical manifestations, their fine tuned performance affect our daily lives, directly or indirectly, emotionally, physically, intellectually and spiritually.

You have several ways that you can practice the art of chakra meditation, but no matter how you go about doing the meditation you biggest step in the chakra meditation is to allow the state of focus to go and spread throughout the whole body.

Although results are not achievable in a short time, you will gradually realize that chakra meditation will eventually give you a different and more positive outlook in terms of your thought processes and in your perception and understanding of events and behaviors. Meditation; excellent benefits have been acknowledged as responsible for people having better lives, both physically and emotionally.

The most notable effect of chakra meditation is that a person’s ability to concentrate and awareness are greatly enhanced even only after a week. Imagine if you are performing chakra meditation for years!

Also other noted benefits of chakra meditation are heightened creativity, better resourcefulness because of better perception. Also another proven benefit of chakra meditation is people tend to sleep much better and deeper, thus they will awake more refreshed in the morning, and overall health will also benefit by getting deeper sleep.

If you practice daily chakra meditations you will also notice a great reduction in the level of stress in all areas of your life. Because you will have better control over your emotions and better patience

Generally, overall health and well-being is greatly improved when meditation becomes a part of your daily routine. It helps to lower blood pressure which in turn can help prevent strokes and heart disease. It can also help reduce the effect of stress on people who suffer from chronic illnesses.

Even if you are only able to practice meditation for half an hour a day you will be able to notice a more healthy and productive life.

Walking Meditation

August 18, 2008

Walking meditation is a type of dynamic or active meditation, which means meditation in action. Walking meditation is a type of meditation exercise where the meditators slowly walk a set path and observe the entire act of walking with complete awareness of the whole body and each step taken along with maintaining a link with breathing. It is recommended to choose a fixed walking path that can be circular or quadrangular so that meditators do not have to worry about where they are going and can give complete attention to on the act of walking.

The focus in walking meditation is to become aware and mindful of the entire experience of walking. The several different types of walking meditations are based on the way in which walking meditators meditate. The most popular and effective walking meditation is where meditators watch all their movements frame by frame and as closely as a camera would capture them. Another way of carrying out a walking meditation is to practice it as a variation of Vipassana Meditation, which was introduced by Gautama Buddha. Walking in Vipassana requires the mediators to pay attention to the contact of each foot as it touches the ground. Other obstacles such as thoughts or traffic faced in the course of meditation are simply to be noticed and observed, and then the mediators can redirect their attention gently to the walk. Walking in Vipassana is similar to sitting Vipassana meditation but the movement is helpful for some and can be a welcome change.

Walking meditation creates awareness among the meditators regarding outside objects such as objects they might trip over or other people that they might walk into. Other external influences such as wind, sun, rain, and the sounds of nature, humans and machines also help increase the awareness of surroundings and the Self. Walking meditation is also more effective as it is easier for most people to be more intensely and more easily aware of their bodies while walking, as compared to sitting.

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