The Dalai Lama (Gyatso, Tenzin), the world leader of Tibetan Buddhism, and Paul Ekman, the world famous Psychologist of human emotions, have teamed up to discuss how to use mindful emotional awareness skills to become more emotionally balanced and compassionate. 1) Attention and concentration mind training expand the gap in time and space between stimulus and impulsive emotional reactions, thus improving emotional and behavioral balance in responses to stressors.
2) Meditative focus on breath awareness helps to calm both the body and the mind, and become an alternative focus of attention when stressed.
3) The time pause that comes from meditation practice helps you to develop more adaptive responses to emotional triggers.
4) It is suggested that you maintain a mindfulness journal about regrettable  emotional reactions in your life, as well as your improvement in emotional balance. 5) Using vipassana awareness of the arising of phenomena, work at catching the earliest possible arising of unhelpful emotional reactions.
6) Regular meditation practice improves your ability to perceive and respond to the emotional reactions of others, thus improving interpersonal interactions. 7) Mindfulness-based awareness helps you to use your facial emotions to improve emotional issues both intrapsychically and interpersonally. 8) Regular meditation practice, especially vipassana, will improve your ability to feel emotional sensations in your body (interoception), thus giving you a small window of time to use executive functions to improve your responses. 9) Regular meditation practice enhances executive functioning and weakens limbic emotional reactivity, thus enabling you to shorten time periods of negative reactivity and shift back to your emotional baseline more quickly. 10) Meditation practice helps you to discover the behavioral implications of emotional and behavioral reactivity; you begin to understand how a stimulus situation leads to impulsive emotional reactions. 11) Improved mindful awareness of increasing mind-body reactivity helps you to separate from it more quickly, and activate a more adaptive response. 13) Learning meditative breathing techniques helps you to use breath as a diversion of attention away from reactive stimuli and triggers.
14) Meditation practice, especially vipassana, helps you to become more aware of how to attain freedom from emotional suffering.
15) Improved awareness in the present moment helps you to better avoid and respond better to emotional situations that may trigger unhelpful emotional reactions.
16) If you experience strong afflictive emotions (unhelpful, unwholesome), do your best to shift responses into the opposite directions. 17) Use present moment mindfulness skills to increase the neuronal power of happy, good, and wholesome experiences and memories in life. 18) Practice letting go of your self-cherishing, and do more to help others improve their emotional experiences in life. 19) As within The Four Noble Truths, recognize that suffering is normal, and that meditation practice is one way to reduce personal suffering. 21) Remember that your thoughts, words and deed become how you impact your own emotions and the emotions of others in the world. 1) It will be helpful not to have strong conceptual intention about your goal of attaining insight. 5) Along with awareness of flowing air at the rims of your nostrils, you may be quiet enough to allow your mind to become the object of meditation.
6) At this point in your meditation you may begin to open up insight about you attachments, desires, cravings, clinging behaviors, and emotional reactions. 7) Depending upon your level of insight at this point, you may also notice the changing nature of the nature of change itself. 8) At this point in your vipassana meditation, notice that the mind observing the mind can produce limitless changes to focus on (the ten thousand things). 9) In the true reality of things, we must have radical acceptance of things as they are – NOT as we would like them to be.
Human Needs and Spiritual Experience and the Need for Supportive Rituals From the Eleanor R. Brain Habits –  Helpful Vs Unhelpful Nora Volkow, MD, Director, National Institute on Drug Abuse ( video below)  has noted that people suffering from addictions may experience some dysfunction in in brain areas related to personal motivation, reward recognition, and inhibitory controls.
Anahata – Heart Chakra Meditation Practice Rumi noted that to reach the sky we must use our hearts. Practice Approaches to for Mindful and  Enhanced Emotion Regulation Brought to us by way of  The Eleanor R. How We Make Habits – An Understanding Twenty-five hundred years ago the Buddha reportedly taught how humans make habits.

Stress In America – How to Deal with it Effectively The American Psychological Association just released the results of its annual stress survey for 2014.
Mindfulness and Concentration –  Experience Differences In this post I will explain some basic differences between mindfulness and concentration, both of which are required for effective meditation practice. Tonglen Meditation or Giving and Taking I have added various posts about many compassion practice. Concentration, Contentment, and Loving Kindness I have written various entries on concentration meditations in prior posts. The Nine Bow Ritual for Those You Respect Deeply The Nine Bow Ritual is a simple practice of deep respect.
A major part of suffering comes with the inability to shift unhelpful, negative focus on troubling thoughts and feelings.
I Have Questions Our spiritual traditions have many sources of powerful spiritual origination: Shiva, Buddha, Jesus, Saint Francis to note just a few. Thursday morning, I will be leaving to a 10 Day Vipassana Meditation Retreat from May 19th to May 30th, 2010.. To be honest, I’ve been thinking all week about writing some profound post about how amazing and life changing meditation is for all people. Sometimes during my meditations, passages from the Bible, Dao De Jing, and Buddhist Sutras spontaneously came to mind, and I realized their truth on a visceral level beyond (or is beneath?) the intellect.
The practice of Vipassana meditation technique began back in the 6th Century during the time when Mahayana Buddhism was expanding through the East from India to South East Asia. The Buddha himself said that Vipassana meditation technique is best practiced under a tree in a forest or in a similarly peaceful environment.
Buddha said that Vipassana meditation technique is best practiced while sitting with the legs crossed in lotus position. If your mind creates thoughts, simply tell yourself, “I am thinking” and then re-aim your mental focus on your breathing. Continual practice of Vipassana meditation technique will lead you to deep insight into the true nature of reality.
Vipassana, which means 'to see things as they really are', is one of India's most ancient techniques of meditation. Courses are organised at the Vipassana Meditation Centre Dhamma Sumeru in Mont-Soleil, Switzerland, and at many other centres and temporary sites throughout the world.
It may seem hard to believe at first, but by paying attention to your breath in this way, over time, you will begin to develop an incredibly deep, rich level of understanding and insight into your own mind.
The concept of meditation is too big for just one post, so I’m planning on a series of articles that will break it down into smaller more manageable concepts, with a focus on integrating some simple mindfulness practices that can help improve how we approach problems in our work and life, and how we become more effective all around. These two highly skilled practitioners have listed 21 potential benefits of regular meditation practice. Be aware and happy with what you do have right now – all those things you may take for granted that are actually quite special. Thoughts, emotions, behaviors, all sensory experiences, memories and even spiritual expression are all possible places of mental contact.
Liebman Center for Secular Meditation in Monkton, Vermont Mindful Approaches for Enhanced Emotion Regulation; here are some approaches to practice.
Mamgain’s ideas about neoclassical economics of happiness help provide a means to deconstruct improved learning in higher education and also personal happiness in the process. I will be free from all the everyday distractions such as work, television, people, and extraneous thoughts leaving me to just face my self, whatever that is. This was a time of great development in meditation, a time when many of the techniques used today were first created, though the Vipassana meditation technique taught today in the West is based on teaching from the 1800s, when Theravada Buddhism went through a great rejuvenation.
It is used to gain insight into the true nature of reality, a reality which, according to Buddhist belief, is comprised of The Three Marks of Existence: Impermanence, suffering, and realisation of non-self. You can practice Vipassana meditation technique at home if you prefer, provided that you have a peaceful space to meditate. But if you find this position uncomfortable, feel free to adopt any position in which you are comfortable and in which you will not need to fidget. This helps energy to flow naturally through the body and also helps to create mental stability and focus. Don’t say “I’m not focusing enough.” Though we try, it is impossible to maintain focus 100% of the time.

For instance, if you are sitting and meditating at home when the doorbell rings your mind will immediately jump at the sound. For instance, if you see an image in your mind, label it “Mental image.” Describe the precise reality of what the thing is. For instance, if you are going for a walk, walk in Zen fashion, being mindfully aware of the process of moving.
For the deepest insight into true reality, I recommend using Vipassana in conjunction with these very powerful Buddhist insight techniques.
I sit in a half-lotus position (pictured here) on a meditation cushion called a Zafu, palms one on top of the other on my lap, facing forward, eyes closed.
The hard part is what comes next: getting the mind into position, keeping yourself focused on the in-and-out breath until the bell rings.
It’s a fascinating process, and it has the potential to be incredibly beneficial, allowing you to more deeply connect with the jumble of processes that make up the concept of your identity. Just like the development of any skill, from playing an instrument to training for a marathon, meditation is a practice that requires a daily commitment.
I can say that the results of my meditation practice have affected me on more levels and more significantly than anything else I’ve undertaken in my whole life. As my teacher once said, the breath doesn’t belong to Buddhism or Christianity or anyone at all. As equanimity expands, we give up the eight vicissitudes of pleasure vs pain, gain vs loss, praise vs blame, and fame vs disrepute. If you would like help in choosing or creating a meditation space, refer to the article:  How To Design A Meditation Room At Home.
If you have back pain, for instance, you will find it much better to sit on a chair or to lie on bed, either of which are fine. This process of observing and labelling helps the mind to realise what is real and what is a construction of the mind, helps to teach you that your thoughts are not real, and also puts you in touch with the true nature of your own reality.
Instead, open your eyes slowly, telling yourself “opening, opening.” Then, when you begin to choose what to do next, say “Intending, intending”. If you feel a warm air moving over your wrist, for instance, mindfully observe that sensation and say “warm movement.” This is just an example. When you are learning how to do Vipassana meditation technique you may be surprised by what you observe in your own mind. Did you find yourself planning what you were going to do next, or wondering how much longer this exercise would take? It is all about a gentle emptiness of all presumed concrete, separate things being one unto themselves. We let go of ego and the power of sense-door experiences; the mind is now the MIND, and we have much more control over it. And now falling.” Describing the movement of your breath in this way will help you to maintain focus. We immediately lose focus and instead of focusing on the breathing we pay attention to the event. Count the breaths starting with the in-breath (one) and the out-breath (two), counting up until you reach 10.
Reduce ego-involvement and ignore all content of what the mind becomes aware of; simply remain focused on the impermanence of everything your mind makes contact with.
Suffering is directly experiencing change – not getting what we crave for, or getting what we want to avoid. But I realized that those questions did not matter as much as I originally thought they were. For instance, if you hear a doorbell, mindfully observe the sound and label it “Sound.” This helps your mind to recognise the nature of external stimuli. Just by saying “Mental image” or “Imagined sound” you train your mind to understand the true nature of mentally constructed information.

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