Therevada Meditation is the tradition that sought and seeks to preserve the meditation techniques taught to monks by the historical Buddha, Gotama. Abhidharmasamuccaya: The Compendium of the Higher Teaching by Asanga, the half brother of Vasubhandu.
After discipline, meditative experience and direct perception of relative and ultimate truth are the basis upon which what is relevant and worthy is proposed. The attainment of full meditative absorption is, strictly speaking, a prerequisite of strict Theravada practice although it can still be undertaken with momentary concentration giving good results.
Progress is rarely considered as possible without withdrawal from the world, even if only for short periods. A highly systematised method with 40 specific meditation topics of absorption with about fifty methods to develop mindfulness.
The other seminal work is the Abhidhamma which is a comprehensive and exhaustive map of mind and materiality explaining in great detail all the components of mind, matter, the cause of their arising and the conditions of their arising and how they can be perceived.
After discipline or morality is installed, concentration is the foundation of Theravadan practice. What the Teachers Say About Doggie Dharma: Did Buddha Teach That Dogs and Cats Have Buddha Nature? Science: Research Proves Vajrayana Meditation Techniques Involving Deity Visualization Improve Cognitive Performance and May Be Promising For Degenerative Brain DisordersScience, and in particular the medical profession, has long accepted the positive benefits of all forms or meditation. Drumming for mindfulness and healing: a simple way to calm the mind, remove stress and heal. Zasep Tulku Rinpoche discusses decades of teaching, advice for beginner students and funny stories of his teachers.PART 1 OF A 3-PART FEATURE INTERVIEW WITH VENERABLE ZASEP TULKU RINPOCHE.
A new study from the National University of Singapore, attempts to differentiate the relative benefits of different types of meditation.
This may not surprise Vajrayana practitioners, who know just how much of the brain must be activated to stabilize a complex visualization, but it may also be good news for people at risk for Alzheimer’s and other cognitive degenerative disorders.
The study was conducted by Professor Maria Kozhevnikov and Doctor Ido Amihai from the Department of Psychology, and just recently published in the journal PLOS ONE for July 2014.
Putting aside the obvious spiritual attainments associated with each path, there are significant differences in health benefits. The complex visualizations required in Vajrayana meditative methods, which can include holding detailed images for long periods of time, dramatically and immediately improve cognitive ability according to research from NUS.
Specifically, Samatha and Vipassana meditation (which are also part of Vajrayana foundation practice) were compared to Vajrayana meditations which included visualization and self-generation-as-Deity and Rigpa. By contrast, Theravada style meditation produced improved parasympathetic activity, and a decrease in activation of the sympathetic system. Vajrayana students have long been taught to anchor their practices in Samatha and Vipassana meditation, then, as they advance in their practice to undertake Deity visualizations. Vajrayana visualization involves holding rich and detailed images of Deities such as White Tara. Interestingly, another term for one branch of Vajrayana is Mantrayana, due to its emphasis on Mantra with visualization. The study conclusively concludes that even one session of Vajrayana deity visualization meditation brings immediate cognitive improvements.
The test subjects were all practitioners from Nepal, with years of experience in Tibetan Vajrayana meditation. The purpose of Vajrayana meditation is not to enhance cognitive abilities—but it’s a very nice side effect. An additional area of benefit, from separate studies, is treatment of anxiety or depression.
In Wisdom and Compassion in Psychotherapy, an entire section on clinical applications is dedicated to visualizing compassionate Buddha images (normally Avalokitesvara). Adding this clinical experience, to this new research on cognitive benefits show added benefits specifically from visualization practice of compassionate Buddha’s. The benefits of practicing properly under a qualified Vajrayana teacher are well established—and the long lasting benefits are clear and sure.
These Buddhism meditation techniques have been adopted all over the world including the west for health and spiritual reasons. Among various Buddhist traditions, Theravada tradition contributes to over ninety methods in developing mindfulness meditation and concentration collectively. According to the Pali Canon School, Buddhist meditation can be practiced to develop right mindfulness, right concentration, and right view. Buddha has framed two qualities of the mind, which is attained through meditation, namely serenity and insight.
Buddha has preached forty methods of meditation which will develop concentration and consciousness. Buddhist meditation techniques have also incorporated practices from others like Zongmi Typology, which has been utilized by the Chinese and others. To make sense of all this, Buddhist meditation techniques are well suited for anyone interested in advancing their meditation practice.
Buddha: For a long time, Siha, your family has been a well-spring to the Niganthas (Jains). Anuruddha: “Brother Sariputta with the divine eye, which is clarified and supernormal, I am able to perceive a thousandfold world system. Thereupon Sariputta replied: “When you think, brother Anuruddha, that with your divine eye you can perceive a thousandfold world system, that is self-conceit in you. Sitting down, closing your eyes, the meditation on Anapana-sati according to the sixteen steps outlined by the Buddha is a case in point. Unfortunately we do not have such a variety of translation efforts (yet) but that might change in the future. Therefore: I highly suggest to carefully read about the experiment from those who actually succeeded in it (before all others who had an easy time repeating empty words). You are so right about many modern Western Buddhists not seeing the Buddha’s real actual teachings, and getting some terrible advice re NOT doing Jhana into the bargain. Enter your email address to subscribe to this blog and receive notifications of new posts by email. The invitation is to walk back and forth between two points about 20–30 feet apart, which helps us to let go of “getting somewhere.” We practice walking just to walk. It is also fine, instead of breaking your walk into three stages, to choose one of the paces and walk back and forth at that speed.
Begin, as you did with sitting meditation, by acknowledging your intention and your commitment to cultivating mindfulness through this practice.
In the first segment of your walking meditation, allow your awareness to focus on the sense of stepping on the ground. In the next portion, slow down enough so that you notice the lifting of the foot and then the stepping of the foot on the ground.
Some people find it helpful to do noting—to say descriptive words very softly in their minds as they perform the actions of walking meditation.
Be careful not to make the words predominant or even bossy—they should be far in the background—but noting can give you a little extra support in being aware of the walking process and can help keep you focused. In addition to noting, walking by counting—a focus on developing stability and mental concentration—is another practice that can assist you when your mind is distracted.
Jogging can become our practice too—feeling the general movement of the body, and in particular the rhythm of the feet on the ground. Lion's Roar is the website of Lion's Roar magazine (formerly the Shambhala Sun) and Buddhadharma: The Practitioner's Quarterly, with exclusive Buddhist news, teachings, art, and commentary.
It is a highly systematised method, a most precise and scientific exposition of mind and materiality. One of the most instructive books on theravada even though Vasubhnadu himself is better known as a yogacarin.
The guidance on discipline or morality concerning preliminaries before undertaking meditation practice require that a monk or practitioner should possess certain qualities that can be described as discipline or morality. It is out of fully concentrated or absorbed meditation that each successive level of consciousness is developed. The cause of suffering is craving for all types of sensual experience, for things to occur or to cease. That the path leading to the end of suffering is the eightfold noble path of right view, resolve, speech, action, livelihood, effort, mindfulness and concentration. Theravada Buddhism is almost entirely monastic in Asia although lay practitioners [non monks] are numerous, practicing on retreats and on their own.
They are recollections of the Buddha, his teachings, his followers, virtue, generosity, gods or devas, stillness, breath, death and of the physical body.There is a subtle difference between a meditation subject and a recollection.
Without previous guidance or some introduction and support it is unlikely that a beginner will have immediate success.
The practices clean the mind and the memory of negative habit patterns, of accumulated energy that arises or may arise with negative effect. Without concentration, only a few of the forty subjects of meditation can be fully practiced.
It is not notional or conceptual, it is of many sorts and has many aspects but the method is concerned only with concentration that profitably unifies the mind of the practitioner. Inevitably, arthritis pains subsides in my case, and I’ve avoided most of the colds and flus that go around my business meetings— knock on wood. Many studies across decades of research have proven meditation is simply good for the body—and your health. But, if that annual doctor’s visit brings dreaded news, a diagnosis of a serious disease or condition, your doctor will probably refer to a specialist. Studies show drum meditation supports treatments of cancer, Parkinsons and depression.Psychology and science have identified both drumming and mindfulness meditation as helpful therapy for everything from stress to memory loss to supportive cancer care.
The spiritual head of many temples and meditation centres in Canada, United States, and Australia, the eminent guru will make his semi-annual teaching round in Toronto, Canada in April 2016. The Gata, Returns for an Encore Performance in TorontoIn many Buddhist traditions, Vesak, the celebration of Buddha Day, is celebrated on the full moon in lunar calendar month of April (Vaisakha).
In particular, the research team found that Vajrayana meditation, with Tantric and Deity visualizations, significantly improves cognitive performance. Although most of the study focused on Theravada meditative practices—which are frequently practiced also by Mahayana and Vajrayana practitioners as foundation practices—the study found that Vajrayana meditation added extra layers of cognitive benefits. All participants in the study were monitored for both electrocardiographic and electroencephalographic responses.
The tasking tests given to participants revealed sharply enhanced cognitive performance immediately after Vajrayana meditation.
Since Deity visualization practice literally takes years of dedicated practice, it’s easy to assume the long term benefits, considering how well the subjects did in the tests. Quoted in the article, is the Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher. The meditations require dedication and years of practice from the student under a teacher’s guidance. We practice these proven methods to make progress on our spiritual path and to gain Dharma realizations.
On the other hand, cognitive benefits should be nearly immediate, even for beginners, who diligently engage the mind with Vajrayana deity visualizations.
It is noted that the visualization should be of a compassionat figure “who embodies the qualities of unconditional acceptance, quiet strength and wisdom… beyond human fallibility.” The example they used was Avalokitesvara or Guanyin (the female Chinese form).

To practice most—but not all—Deity visualization meditations Tantric empowerments are required. One of the five foundation practices is Guru Yoga, which may have the same benefits as other Deity visualizations, since this involves visualizations.
And, if an additional benefit is a sharp mind, and defence against cognitive disorders, this is fortunate.
One reason for such a wide acceptance is these techniques do not have any authoritative doctrines.
Likely, the Tibetan tradition also has abundant meditation techniques which have elements of visionary qualities. Among them in the Sattipathana sutta, Buddha has framed four ways of attaining mindfulness.
Moreover, he has advised to choose the most suitable path among the forty methods, which align with ones mental makeup.
You may practice them for a number of reasons, such as general well-being and spiritual advancement. The teaching we can study in the ancient discourses of the Buddha will probably remind you of … wait a second!
When you think of your strenuous energy, your alert mindfulness, your calmed body and your concentrated mind, that is agitation in you.
I cannot remember how many times it came up when I had discussions about progress in meditation with various friends and students.
The style is prosaic, no-nonsensical, non-mystical, pragmatic in its approach regarding the discussion of meditation obstacles.
They are logical, inviting for self-investigation (ehi-passiko) one of the principles of the Dhamma and can be affirmed by anyone who ever gave it a try (paccattam veditabbo vinnuhi). As you may have guessed, this works best when your experience backs your translation effort. One example: Reading the Theragatha or Therigatha can reveal a host of information from a very pragmatic side. The difficulties of translation of any terminologically precise language is at times overwhelming.
Uncover the secrets of Buddhist meditation - mindfulness and concentration - and discover the beauty of Buddha's ancient teachings of universal kindness and tranquility and wisdom for your mind. Movement can strengthen our awareness and sometimes is a more accessible object for meditation than the breath. In the Burmese tradition and on Insight Meditation retreats, meditators usually walk alone, rather than in a line or a circle, as is done in other Buddhist traditions. Choosing a place to practice at the beginning of the walking period also eliminates spending most of our time deciding where we should walk. During the first part, perhaps 10–15 minutes long, walk a little more slowly than you would normally.
As in all practices in this tradition, what feels appropriate to you, given the conditions, is what you should do.
If you would like to bring more energy into your system—and one of the wonderful things about walking meditation is that it actually brings energy into the mind—lift your knees a little bit higher and decrease the stride, so that you are taking shorter steps. In this segment, slow down enough so that you really notice the shift of weight and the gradations of pressure that happen from one foot to the other. What often happens is that when you are in the middle of the sequence and get to 10, you then say 11—you do not remember to make the transition back because you are not really concentrating: you are on rote.
Sometimes you will notice that you are not focused on walking but rather on seeing or hearing—a very common experience. Perhaps the only time you take a walk is when you take the dogs out in the morning, and there is no way you can be doing lifting, stepping, shifting. Moving the body either in a certain form such as yoga or from our own internal sense of rhythm, exercising, and doing yoga can very much be part of our cultivation of mindfulness. Sign up for the Lion's Roar weekly newsletter and follow Lion's Roar on Facebook, Twitter, Google+, and Pinterest. You look for information online or on a bookstore, and see that there are a LOT of different ways of doing meditation, dozens of meditation techniques, and some conflicting information. It is dhyana in Sanskrit which has the more general meaning of meditation rather than the technical term for a mental state in which only certain characteristics or factors arise in the mind of the meditator. Various Burmese and Thai schools of the modern era have emphasised and de emphasised the importance of the different attainments.
Discreet teachings of the historical Buddha point also to interactive meditations or practices that purify the practitioner outside of formal meditation-such as seeking alms and not pursuing a teacher or teaching because of their fame.
Less strict observance is tolerated outside of monastic tradition making parts of the method accessible to modern people, particularly vipassana which is, strictly speaking and in accordance with the Visudhamagga, to be practiced after the jhanas. The manual is nevertheless complete and describes every subject of meditation [there are forty] that a practitioner should undertake and perfect in order to reach Nibbana [Nirvana in sanskrit] or nirodha. There is one final goal in theravadan meditation and that is the cessation of the arising of phenomena associated with the mind of the practitioner, more commonly known as Nibbana [nirvana in sanskrit].
A new study from the National University of Singapore, attempts to differentiate the relative benefits of different types of meditation….
And, putting aside Buddhists, why is the meat industry growing when the science says it’s hurting our planet?
Together with Medicine Buddha practice, they are important and treasured practices in Buddhism that have been relied on for healing for centuries. Traditionally, Buddhists celebrate the event with festivals, art, meditation and reverence. The breakthrough study found that Vajrayana meditation showed activation of the sympathetic system. The challenging practice is proven to improve cognitive abilities almost immediately, but the methods are challenging to learn—and require both a teacher and practice.
This makes Samatha and Vipassana meditation ideal for spiritual contemplation, and stress relief. However, a student of Vajrayana, practicing both styles of meditation, should see benefits spiritually, mentally and physically.
The researchers will, however, be looking at the effects of short-term exposure to the techniques, probably using naive test subjects who do not have the benefit of years of study.
Although effects can be immediate, from as soon as the first meditation session, it requires long term commitment.
Non-Buddhists pursue these techniques for purely mental and physical well-being and non-religious spiritual aims.
When you think that your mind is still not liberated from the cankers, that makes for scruples in you.
But just recently it hit me that what we see in this episode and which I was most consciously unaware of is the fact this itself, is a documented case of someone seeking and receiving (!) meditation instructions at the time of the Buddha. There is something truly remarkable about the fact that we get a direct peek into the (typical?) way meditation interviews where conducted at the time of the Buddha. Its prosaic direct style is similar to other sutta passages but here clearly no philosophy is discussed. It is only logical that for you to succeed in this, you have to know the path well enough before attempting to walk it. Pali is beautifully supple and precise, but translation sometimes misses the point of Suttas. We should try to stick to our chosen place because we are often confronted with desires such as “This place is too noisy. You wonder which way is best for you.This article will help you navigate the sea of different practices of seated meditation, briefly explaining each of them, and pointing to further resources. Although these are not strictly Theravadan, they do emerge out of the sutta [sutra] teachings of the Buddha. Nibbana is considered to be the highest and ultimate release or liberation from suffering and the conditions that give rise to it. Since the time of Shakyamuni Buddha, we have known about the stress-reducing benefits of both mindfulness and drumming. After meditation, any tasks involving the brain by Vajrayana meditators, showed marked enhancement. Foundation meditation will anchor practice—and relieve stress—bringing important health benefits. But for most advanced practices, initiations are required, for the education and protection of the meditator. Even medical science has adopted Buddhist meditation techniques to deal with the various aberrations of human mind. They have five categories of meditative techniques: ordinary, outside way, small vehicle, great vehicle and supreme vehicle.
Now, there are arguably many more similar instances (Buddha giving Rahula instructions, monks coming to the Buddha asking for personal instructions etc.) but in many of those cases it could be argued that they serve the purpose of a more philosophical discussion than literal instructions on meditation practice.
For the experienced meditator it will take only seconds to a few minutes until his mind’s continuous  observation falls into a lock-step with the inhaling and exhaling. The first two verses of the Dhammapada (Yamakavaggo) recently illustrated this problem for me. I should walk around the back of the building.” But the back area is too cold, so we have to search for a warm spot.
You can do it in a short space and keep turning around, or you can do it on a long walk by repeatedly starting counting over again. If, during formal practice, you want to look at something, acknowledge this intention, stop walking, look at what you want to look at, then continue walking again with your focus on the steps. Just take a general, comprehensive awareness of walking and notice over and over again how it feels for your body to be moving. My kind teacher, Zasep Tulku Rinpoche, smiled as they lifted the pup for a blessing after the teachings. As many Deity meditations are complex —and should be understood correctly—a teaching, empowerment and guidance are important. These techniques helps to develop some great virtues of the human mind, namely mindfulness, concentration, tranquility and insight. Such a case is really hard to make when you read the above exchange between Sariputta and Anuruddha. Instead here we have one practitioner who was able to replicate an experiment (=Sariputta) and another stops by to ask why his perfect setup is failing (=Anuruddha). But alas, to our horror the only warm areas are filled with other people and we cannot do walking meditation unless we are alone. Just keep bringing it back to the sensations of lifting and stepping, and to the knowing of that sequence. Observe how the foot glides across the surface of the ground, how the foot hangs, then when stepping—do not shift immediately—just acknowledge placing the foot on the ground.
Or you might find it easier to focus on the feet, noticing the placing of a foot on the ground, connecting with the earth, and feeling the rhythm of walking.
There seems to be no other way you can take this as just what it is: a meditation interview. He is then told that he is too worried or taken in by his own experiential setup and that he should not lose sight of the main goal over the side-effects of his operation.
There are many resources to assist translation and make comparisons to bring out the clearer meaning, such as Access to Insight, and the Digital Pali reader.

You know that you are lifting when you lift, and you know that you are stepping when you step. Then let the sequence happen again, staying connected to lifting, stepping, shifting—lifting, stepping, shifting. We can be sure that if this text was transmitted correctly, Sariputta does not just make a joke.
But this requires straightening the mind, so that things will be clear, and functioning will be easier than if the mind is twisted, or out of shape – if you put the cart before the horse, so to speak. When you reach 10, you say 10, then 10, 9 for the next two steps; then 10, 9, 8 for the next three steps, etc.
So I, Lord, go for a third time to the Lord for refuge and to dhamma and to the Order of monks. Both are useful in their own way, so which one you choose to do depends on the conditions in your own life. It probably also show us that pointing out hindrances and trying to get rid of them was mentioned and applied in exactly the very same manner. This object may be the breath, a mantra, visualization, part of the body, external object, etc.
As the practitioner advances, his ability to keep the flow of attention in the chosen object gets stronger, and distractions become less common and short-lived.
It is the process of non-reactive monitoring of the content of experience from moment to moment, without going into them.
Most of the meditation quotes you find speak of this state.This is actually the true purpose behind all kinds of meditation, and not a meditation type in itself. All traditional techniques of meditation recognize that the object of focus, and even the process of monitoring, is just a means to train the mind, so that effortless inner silence and deeper states of consciousness can be discovered. Eventually both the object of focus and the process itself is left behind, and there is only left the true self of the practitioner, as “pure presence”.In some techniques, this is the only focus, from the beginning. It has its roots in the Chinese Zen Buddhism (Ch’an) tradition, tracing back to Indian monk Bodhidharma (6th century CE). In the West, its most popular forms comes from Dogen Zenji (1200~1253), the founder of Soto Zen movement in Japan. Each time you inhale you count one number, starting with 10, and then moving backward to 9, 8, 7, etc. When you arrive in 1, you resume from 10 again. It is a traditional Buddhist practice, dating back to 6th century BC. Vipassana-meditation, as taught in the last few decades, comes from the Theravada Buddhist tradition, and was popularized by  S. This is typically done through breathing awareness.Focus all your attention, from moment to moment, on the movement of your breath. Simply notice these phenomena as they emerge in the field of awareness, and then return to the sensation of breathing.
If a secondary object hooks your attention and pulls it away, or if it causes desire or aversion to appear, you should focus on the secondary object for a moment or two, labeling it with a mental note, like “thinking”,  “memory”, “hearing”, “desiring”. One observes the objects of awareness without attachment, letting thoughts and sensations arise and pass away of their own accord. You can find plenty of teachers, websites, and books about it, as well as 3~10 days retreats (donation based). Do like this for the length of your meditation practice, constantly redirecting the attention to the breath. Whenever that happens, gently recognize that you have been distracted, and bring the attention back to the breathing, or to the objective noticing of that thought or sensation. If you are speaking, that means paying attention to the words you speak, how you speak them, and to listen with presence and attention.
If you are walking, that means being more aware of your body movements, your feet touching the ground, the sounds you are hearing, etc.Your effort in seated practice supports your daily life practice, and vice-versa. It is beneficial both for selfless and self-centered people, and it will help increase your general level of happiness. It is not an affirmation used to convince yourself of something.Some meditation teachers insist that both the choice of word, and its correct pronunciation, is very important, due to the “vibration” associated to the sound and meaning, and that for this reason an initiation into it is essential. Others say that the mantra itself is only a tool to focus the mind, and the chosen word is completely irrelevant.Mantras are used in Hindu traditions, Buddhist traditions (especially Tibetan and “Pure Land” Buddhism), as well as in Jainism, Sikhism and Daoism (Taoism). The practitioner then repeats the mantra in his mind, silently, over and over again during the whole session.Sometimes this practice is coupled with being aware of the breathing or coordinating with it. In other exercises, the mantra is actually whispered very lightly and softly, as an aid to concentration.As you repeat the mantra, it creates a mental vibration that allows the mind to experience deeper levels of awareness.
As you meditate, the mantra becomes increasingly abstract and indistinct, until you’re finally led into the field of pure consciousness from which the vibration arose. Repetition of the mantra helps you disconnect from the thoughts filling your mind so that perhaps you may slip into the gap between thoughts. Mantras can be viewed as ancient power words with subtle intentions that help us connect to spirit, the source of everything in the universe.
Because a mantra is a word, and thoughts are usually perceived as words, it can be easier to keep the focus on a mantra rather than on the breathing. It is useful especially when the mind is racing with many thoughts, since it mantra meditation demands constant attention.Meditating with a mantra can also make it simpler to  integrate your meditative state into your daily life. In whatever activity you find yourself into, it can be as simple as repeating the mantra in your mind.
There are over 600 scientific papers, many of them peer-reviewed, and I have used part of their research when composing my benefits of meditation page. However, there are also critics of the Maharishi and his organization, and some accusation of cultish behavior and doubtful research practices. To know more, check out this answer I wrote in Quora.If you wish to try something similar, for a fraction of the cost or for free, have a look at NSR (above), or Mantra Meditation. Tradition goes as far as 1700 B.C, and has as its highest goal spiritual purification and Self-Knowledge. The most common and universal one is the “third eye meditation”.Third Eye Meditation — focusing the attention on the “spot between the eyebrows” (called by some “the third eye” or “ajna chakra”).
Most commonly it is done on the heart chackra, third eye, and crown chackra.Gazing Meditation (Trataka) — fixing the gaze on an external object, typically a candle, image or a symbol (yantras). It is done with eyes open, and then with eyes closed, to train both the concentration and visualization powers of the mind.
After closing the eyes, you should still keep the image of the object in your “mind’s eye”.Kundalini Meditation — this is a very complex system of practice. The goal is the awakening of the “kundalini energy” which lies dormant on the base of the spine, the development of several psychic centers in the body, and, finally, enlightenment. There are several dangers associated with this practice, and it should not be attempted without the guidance of a qualified yogi.Kriya Yoga — is a set of energization, breathing, and meditation exercises taught by Paramahamsa Yogananda. This is more suited for those who have a devotional temperament, and are seeking the spiritual aspects of meditation. To learn it, you can apply to receive the Self-Realization lessons, free of charge.Sound Meditation (Nada Yoga) — focusing on sound. Starts with meditation on “external sounds”, such as calming ambient music (like Native American flute music), whereby the student focuses all his attention on just hearing, as a help to quieten and collect the mind. By time the practice evolves to hearing the “internal sounds” of the body and mind. The ultimate goal is to hear the “Ultimate Sound” (para nada), which is a sound without vibration, and that manifests as “OM”.Tantra — unlike the popular view in the West, most Tantra practices have nothing to do with ritualized sex (this was practiced by a minority of lineages. It is not exactly meditation, but an excellent practice to calm the mind and prepare it for meditation. There are several different types of Pranayama, but the simplest and most commonly taught one is the 4-4-4-4.
This means breathing in counting up to 4, holding for 4 seconds, breathing out for 4 seconds, and holding empty for 4 seconds.
This regulation of breathing balances the moods and pacifies the body, and can be done anywhere.Yoga is a very rich tradition, with different lineages, so there are many other techniques. Kundalini and Chakra meditation should only be attempted with a teacher.Probably the simplest one to try is the “third eye meditation”, which is simple and yields results fairly quickly. For the other types you would probably need more instruction, either of a teacher or a good book (see references above). It means to “investigate” our true nature, to find the answer to the “Who am I?” question, which culminates with the intimate knowledge of our true Self, our true being.
When explaining it, however, it may sound very abstract.Your sense of “I” (or “ego”) is the center of your universe.
It is there, in some form or another, behind all your thoughts, emotions, memories, and perceptions. It’s the biggest mystery in our lives.With Self-Enquiry, the question “Who I am?” is asked within yourself. You must reject any verbal answers that may come, and use this question simply as a tool to fix your attention in the subjective feeling of “I” or “I am”. This will then reveal your true “I”, your real self as pure consciousness, beyond all limitation.
It is not an intellectual pursuit, but a question to bring the attention to the core element of your perception and experience: the “I”.
This is not your personality, but a pure, subjective, feeling of existing – without any images or concepts attached to it. From then you ask “Who am I?”, to bring the attention back to the subjective feeling of self, of presence. It is pure existence, objectless and choice-less awareness.Another way of explaining this practice is to just focus the mind on your feeling of being, the non-verbal “I am” that shines inside of you. Keep it pure, without association with anything you perceive.On all other types of meditation, the “I” (yourself) is focusing on some object, internal or external, physical or mental. It emphasizes living in harmony with Nature, or Tao, and it’s main text is the Tao Te Ching, dating back to 6th century B.C. The purpose is to quieten the body and mind, unify body and spirit, find inner peace, and harmonize with the Tao. Here is a brief overview:Emptiness meditation — to sit quietly and empty oneself of all mental images (thoughts, feelings, and so on), to “forget about everything”, in order to experience inner quiet and emptiness. In this state, vital force and “spirit” is collected and replenished. This is similar to the Confucius discipline of “heart-mind fasting”, and it is regarded as “the natural way”. One simply allows all thoughts and sensations arise and fall by themselves, without engaging with or “following” any of them.
If this is found to be too hard and “uninteresting”, the student is instructed with other types of meditation, such as visualization and QigongBreathing meditation (Zhuanqi) — to focus on the breath, or “unite mind and qi”.
There are particular instructions for following this practice, and a good book or a teacher is required.These meditations are done seated cross-legged on the floor, with spine erect. Traditionally it was practiced and taught in secrecy in the Chinese Buddhist, Taoist and Confucianist traditions.
Qigong can be practiced in a static position (seated or standing), or through a dynamic set of movements – which is what you typically see in YouTube videos and on DVDs. The exercises that are done as a meditation, however, are normally done sitting down, and without movement.To understand more about Qigong and learn how to do it, I’d recommend getting a book or DVD set from Dr.

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  1. 30.04.2014 at 20:51:46
    Jizn_S_Devockami writes:
    The Oasis Institute Professional Schooling.
  2. 30.04.2014 at 10:14:40
    JO_KOKER writes:
    Randomized 1 : 1 into mindfulness based intervention jawa Vipassana.
  3. 30.04.2014 at 22:45:12
    X_5_X writes:
    Possibly be a scarcity of exterior focusing skills.
  4. 30.04.2014 at 23:15:45
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