Five Steps to Mindfulness

Seven Minute Mindfulness

Seven Minute Mindfulness is an audio targeted at using the most natural way to maintain a good focus and the mindfulness people need for their daily activities. It combines the various religious methods to reach a balance in ensuring the users reach the highest point of mindfulness they can ever attain. To help them reach this height, the program had been prepared to take only seven minutes of your time. Pending the time of its usage, the users will not have to spend a lot of time dealing with it. The Seven Minute Mindfulness was designed to be used on any device. Getting started is simple and will take just a few minutes after ordering. It comes with various bonuses like The Seven Minute Mindfulness Guidebook (A digital manual that comes along with the audio version); Your Little Book Of Mindfulness Exercises (A digital guide to some exercises that can be practised in the house)The product is in a digital format of Audio messages and has been created at a very affordable price. In case it does not meet their demands or desires, the users have the right to ask for a refund of their money within three months. The implication is that they are given the chance to try it at home and if they suddenly become sceptical or grow cold feet, they will get a 100% refund. Read more here...

Seven Minute Mindfulness Summary


4.9 stars out of 27 votes

Contents: Audio Sessions, Manuals
Author: Greg Thurston
Price: $47.00

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My Seven Minute Mindfulness Review

Highly Recommended

It is pricier than all the other ebooks out there, but it is produced by a true expert and includes a bundle of useful tools.

This book served its purpose to the maximum level. I am glad that I purchased it. If you are interested in this field, this is a must have.

Mindfulness of Breathing

The Buddha taught dozens of techniques to refine, stabilize, and clarify the attention. One in particular is especially appropriate for highly discursive, conceptual, imaginative, mentally talkative people mindfulness of breathing. From the earliest records we have of the Buddha's own pursuit of liberation, on the night of his enlightenment, he first stabilized his mind with the practice of shamatha, then applied it to vipashyana, the cultivation of contemplative insight into the nature of reality. Mindfulness of breathing was the first Buddhist meditation I began practicing, and I often recommend it to my students as the first step on the meditative path. I began learning it from books in

The Nature Of Mindfulness

There are many factors in mindfulness. The first factor is clarity of the mind. It is a mind that is clear and pure clear from all greed, anger, dullness, delusion and hallucination. When there is greed or craving, anger or hatred, delusion or dullness, the mind is not clear. For example, when a person is intoxicated with alcohol, would you say that his mind is clear His mind is not clear, but muddled. All he wants is to drink more alcohol and drown his sorrows. Another example is when a person is angry, loses his temper, is very sad or depressed. Would you think his mind is clear No, his mind is not clear. His mind is heavy, dark, agitated, dull, and stupid. So, mindfulness is a state of mind when you are very alert, then the mind is clear and undisturbed this is called clarity of mind it is like clear water it is like the clear sky. The second factor of the nature of mindfulness is stability, calmness and peace. Let us compare the opposites when a person's mind is experiencing anger...

Mindfulness in Daily Life

Dtiring ordinary activities, when you are walking, eating, or cleaning, bring greater mindfulness to your movements. Be mindful of your diet. Consume food that is not difficult to digest, and in quantities that are not too large or too small. If you want to turn eating into a Dharma event, partake of your food so that you can nourish your body and use it to be of service to the world. And get enough sleep. Even with the best of intentions, your practice will be impaired if you're not getting enough sleep. Try to fall asleep with wholesome thoughts. Provide yourself with an interval between sleep and your daily activities, with all of their concerns and responsibilities. It is optimal to meditate just before retiring. It is often said that spiritual practice will not be fruitful over the long term unless you take satisfaction in it. Of course you will not enjoy every moment because sometimes the path gets rugged not because Dharma is thorny, but because our habit-driven minds are. On...

Meditative Attention Accessing Deeper Avenues of Seeing and Hearing

Attention is awareness stretched toward something. Attention reaches out. We attend to things, orient toward them, face them. Our goal is to focus on them and perceive them clearly. While attention does include these executive motoric implications, it also stays in touch with its subtler origins in mindful awareness. In ancient calligraphy, the earliest ideogram for this basic mindfulness began with two characters. The top one signified the present moment, right now. The bottom character stood for heart-mind.3 In every century, to pay mindful attention meant going beyond merely registering data subliminally. It meant the capacity to focus on certain items, to incorporate them, and to appreciate them as percepts, in this here-and-now. Some early Yoga practices, and those advocated by the Buddha himself, involved paying close attention to the ordinary everyday activities of life. This still means being mindfully aware of sensory experiences, including the actual moment-by-moment...

The Foundations of Mindfulness Satipatthana

The Discourse on the Foundations of Mindfulness (Satipatthana Sutta) directly takes up and explains the training of the mind. In fact the Lord Buddha even said that it is the only way to transcend sorrow, to see the Dhamma that needs to be seen and to come to the end of suffering with the realization of Nibbana. This, therefore, includes the perfection both of calm and insight. However, one initially needs to know about the basis of practice, the kammatthana. This, as I have mentioned previously, means a place of work a work place for the mind. It requires the determination to establish a foundation for one's practice. But where can one find this base for one's concentration

Biotechnology Stress Test of Mindfulness Training

The recent economic downturn proved especially difficult for biotechnology companies. Under these stressful circumstances, employee anxieties would pose a rigorous challenge to the potential benefits of any kind of meditative training. It was to these employees in this difficult setting that Jon Kabat-Zinn chose to deliver personally his 8-week training program of mindfulness training.11 gest that even short periods of mindfulness training can be of practical value in helping people relieve those natural responses of brain and body which are well-known to be adversely influenced by stressful situations.16

Cancer Another Kind of Challenging Stress Test of the Benefits of Mindfulness Training

However, after the same kind of 8-week mindfulness meditation program, forty-two breast or prostate cancer patients were considered to have shown significant improvement in their overall quality of life, in their stress symptoms, and in the quality of their sleep. Their T cell production of interleukin-4 increased more than threefold. Interferon gamma decreased, as did their natural killer cell production of interleukin-10. This latter immune profile was thought to resemble the pattern shown by persons who shift up from symptoms of depression toward a more normal (and potentially anti-inflammatory) profile. It is relevant to note that during depression, patients often tend to show elevated levels of ACTH and cortisol.

Mindfulness Of Consciousness Cittanupassana Satipatthana

As in the other foundations of mindfulness, mindfulness of consciousness has a wide range of objects from the gross to the subtle ones. Naturally, we develop mindfulness of consciousness with regards to grosser objects first. (Usually, we also note body objects first before proceeding to consciousness). In developing mindfulness of consciousness, the first object that we should get acquainted with is thinking. Thinking itself has many forms such as planning, imagining, reflecting, and so on. When we note thinking, we just note that there is thinking we do not go into the contents of the thoughts which will only cause us to think even more. Thinking is usually connected with concepts and things of the past and future. We should just note that there is thinking, planning, reflecting, etc and not dwell on the concepts, or the past and future. If the thinking persists, it means that we are not mindful enough. If we are very mindful and exercise just bare attention, the thinking will...

The Technique of Mental Noting

A useful device to support meditative attention is naming or labelling the various objects during the observation of your own body and mind. Used judiciously, it is a very useful tool for focusing and sustaining the attention. The noting is done by repeatedly making a mental note of whatever arises in your body mind experience. For example, 'hearing', 'hearing', 'thinking', 'thinking', 'touching', 'touching', etc. This is a powerful aid to help establish bare attention, especially at the beginning of the practice, when it is vital to systematically note or label as much as possible to establish the attention. Otherwise, you are likely to get lost in unnoticed wanderings with long periods of inattention. Having succeeded, even partially, in sustaining the attention, then the mental noting can be dropped, especially if the noting has become mechanical or is so clumsy that it is interfering with the subtle attention. Having acquired the ability to monitor your experience with just bare...

The Mindfulness Journey

So, there are these three basic things. There is mindfulness of the consciousness with regards to hindrances, mindfulness with regards to consciousness of the senses, and the mindfulness with regards to the consciousness of intention. There is also the mindfulness with regards to feelings and the mindfulness with regards to the body activities. These are the basic objects for the beginner to maintain continuity of mindfulness. mindfulness, one eventually comes to noting one of these objects. Unless one is aware, that one has to note these objects when they arise, how to note them and what these objects really are in terms of experience the continuity of mindfulness cannot come about. In this sense, it is like taking a journey. Sometimes we travel along a main road but when the main road is not available we go by a side road. When the main road returns, we go back to it. Sometimes, as we travel on the main road, there is a flood all the side roads and main road are flooded so we travel...

You can become attached to your mindfulness of the moment just as you can become attached to anything else

This is very subtle, but understand from the outset that you can be bound by your own mindfulness Well, letting go of the mindfulness can be appropriate. But we must also talk about living in the chaos. How do you deal with the chaos Yes, if your mindfulness is not strong enough you can easily be drawn into the chaos. The mindfulness I am talking about is the mindfulness of your own mind. If you are not aware of your thoughts and your feelings about the chaos, you can easily slip into interacting in the situation, reacting to the chaos. Before you know what's happening, you are already storming through the chaos, thus creating more chaos.

Systematic Noting Choiceless Awareness

Uestion What objects do we watch Answer We watch the object(s) that are easy for us to do so with mindfulness, watching their true nature. object where one can use it as a base for developing mindfulness as well as concentration. But as Nature will have its way, it will show inconsistency and irregularities. So at times it will either be absent or blurred. At those times other objects will dominate (eg sound, pain) and so they have to be mindfully noted. Another reason another object has to be noted is when that object is a defilement (eg attachment, sleepiness, anger, restlessness) and therefore it is necessary that it is dealt with and removed. These objects, which usually do not require long periods of noting (unlike the primary object), are called secondary objects. When the secondary objects need to or otherwise remain long, they are considered as primary objects to build up mindfulness and concentration. 5 When mindfulness can become continuous, the mind becomes flexible and so,...

Mindfulness and Relaxing into the Flow

Whether we're breathing, stretching, silently witnessing ourselves, praying to Jesus, practicing Tai Chi Chuan, or whatever, it is important to practice mindfulness and relax into the flow. When performing nondynamic yogic breathing, relax into it until the breath seems to be breathing you. While chanting, relax into the vibrations in the body until the chant begins chanting you. Progressively release tension in the jaw, eyes, spine and the rest of the body. Warm-up exercises prepare the road for this. Mindfulness simply means paying attention to what you are doing in the moment, whether you're breathing, thinking or making a milkshake. All the exercises in this book will benefit you only if you synchronize them with your full attention.

Directed Awareness and Choiceless Awareness

There is another way of looking at the balancing of the faculties. We say there are two types of mindfulness. One is directed awareness and the other is choiceless awareness. Directed awareness is when we look for an object, go to it, chase it and note it actively. This is needed at the beginning of the practice where the concentration faculty and the mindfulness faculty are weak. When you push it after an object, it builds up faster. When you sit, you must follow the rising and falling mindfully. If there is no rising and falling, you must push to watch the sitting and touching sensations. This is called directed awareness directed mindfulness. The other type is choiceless awareness. That means that you do not choose any particular object to watch. You just sit still, remain calm, and watch whatever comes and goes. This method works well for those who tend to grasp, push too hard and try to get good results in a short period. Then you find that the mind becomes an obsessive grasping....

Developing Mindfulness Awareness of the Here and

This chapter highlights an approach to meditation known as mindfulness moment to moment awareness of your experience as it unfolds. Mindfulness combines concentration (highly focused awareness) and a more receptive awareness that simply welcomes whatever arises. Because mindfulness grows like a house on a foundation of concentration, you'll need to strengthen and stabilize your concentration before you can proceed to the full practice of mindfulness. That's why the initial meditations provided here emphasize focusing on a particular object of concentration your breath. Ultimately, the goal of mindfulness meditation is to develop the capacity to be fully present for whatever is occurring right here and now. When you've stabilized your concentration by focusing on your breath, you can expand your awareness to include the full range of bodily sensations and eventually you can just welcome whatever presents itself in your field of experience.

Group 3 Mindfulness and Present Moment Awareness

Much of our stress comes from thinking about the past or worrying about the future. When you live in the present moment and your attention is focused on what you are doing right now, there is no room for anything else to enter including fears, desires, or anything that could be stressful. In the meditative state, your attention is focused on the object of meditation, whether that's the inhale, the exhale, or the mantra that quiets the mind and allows you to be more in the present moment. When thoughts of past or future, desires or aversions, or anything else arise, note this and then turn your awareness gently back to the present. This concentration on the now allows your body and mind to enter a state of relaxation. Mindfulness meditation is a form of meditation that offers both deep relaxation and insight. It cultivates a way of being in a harmonious relationship with what is, whether that's nagging or obsessive thoughts, uncomfortable feelings, external stressors, or physical...

The type of mindfulness applied

Together with the consciousness (citta) in which mindfulness is associated, there are also other mental factors (cetasika) which will give rise to the type of mindfulness present here. Those that concern us here are none other than energy (viriya) and one-pointedness (ekagatta) which correspond to the two faculties in the balance. Hence if we can know more precisely what type of mindfulness is required, we can will it up. If we are sleepy and lethargic, what we need is the more energetic form of mindfulness. It is light yet effervescent, quickly coming out like one who is full of zeal. One has to remember that mental energy is not to be confused with physical energy. While bringing up mental energy it is best if it can be done with a relaxed body rather than one that is filled with tension. Then you can know this alertness, which is ever ready to act or the active aspect of mindfulness. However, when one's energy is excessive and inclined towards restlessness, then a more relaxed and...

The system of mindfulness employed

A Systematic or Directed mindfulness means the cultivation of mindfulness by directing the mindfulness to objects in a way or system. An approach has been given earlier with reference to the priority of objects. For example, first the meditator notes the basic object, then the secondary objects that had become dominant for the time being, etc. b Choiceless awareness is mindfulness of whatever objects that may arise and impinge on the mind's eye. No effort is made in the selection of objects to note. Usually one begins with directed mindfulness because it is more energetic and encourages a more rapid build up of mindfulness, hence concentration. With regard to the four right efforts, it corresponds to the overcoming of evil states of mind and the arousing of pure states of mind that have not yet arisen. Undirected mindfulness or choiceless awareness is used more often when mindfulness is more or less continuous. That is also when the subtler objects have become as noticeable as the...

Find Bells of Mindfulness

One very useful technology of change comes from Buddhist monastic tradition. Periodically through the day, a monk strikes a large, resonant bell or gong. At the sound of the bell, people in the monastery stop what they are doing or saying, come back to their breathing, and return to themselves. On a retreat with Thich Nhat Hanh at a California university, we experienced an interesting variation on this. The university clock struck bells at fifteen-minute intervals throughout the day. We were instructed to take advantage of this by using the clock as a bell of mindfulness. We must have looked a sight to people on campus as we all suddenly came to a halt You do not, of course, need to make a spectacle of yourself to practice this way. Whenever you encounter a bell of mindfulness, you can unobtrusively return to yourself and your breath. You don't need to act like you are playing freeze-tag. Practice intelligently. Don't stop in the middle of crossing a busy street. If you are alone and...

The Four Foundations Of Mindfulness

In the discourse of the Four Foundations of Mindfulness, one can find the objects of Vipassana classified into four categories 1 Body Foundation of Mindfulness Material Phenomena (Rupa) 2 Feeling Foundation of Mindfulness Feeling (Vedana) 3 Mind Foundation of Mindfulness Consciousness (Citta) 4 Dhamma Foundation of Mindfulness From experience, many have found that, even though it is interesting to explore into the foundations other than the often stressed Body Foundation of Mindfulness, it is still very important to find a firm foothold in this before proceeding elsewhere. This is because the Body Foundation is an easier base wherein to maintain one's mindfulness, especially when conditions are difficult, as in daily life, or when conditions are very strange, as in deeper states of intensive practice. Without it, one can end up at quite a loss as to what is best to do.

Mindfulness To Distinguish Between Right And Wrong Concentration

Mindfulness is a clear state of awareness, no confusion, no muddle-headedness, having full control. (calm) or vipassana (insight) meditation, you need a very strong base of mindfulness. Without this strong base, one may fall into wrong concentration. This means one may concentrate without mindfulness. It happens more often to those who develop pure tranquillity methods where the mindfulness factor is not emphasized. For example when they try to do visualizations they might be obsessed with trying to concentrate on and visualize the object. As a result they may get very strong headaches, like migraines. Headaches can also occur in vipassana practice. In longer retreats of some weeks or even months the concentration that is developed is considerable. If there is no mindfulness, then these migraine-like tensions in the head can build up also and become very persistent. This is actually a form of stress. It can be quite bad. That is why before we go into some serious tranquillity or...

Dreams and Mindfulness

Working with dreams is a powerful way of bringing mindfulness to aspects of ourselves and our lives that we may not otherwise acknowledge, bringing new vitality and wholeness. We suggest approaching dreams as a mindfulness practice rather than as an intellectual puzzle. While the meaning of some dreams will become clear, some will remain mysterious. Whether dreams are understood or not, it is helpful to work with them, to hold them in mindful, meditative awareness as you would other important parts of your life and experience. If you try too hard to figure dreams out and press that knowledge into the service of your conscious self, the unconscious may retreat before the violent, grasping attitude of such an approach. But if you approach dreams with gentleness, patience, persistence, and respect, they will bless you.

Right Effort Right Mindfulness Right Concentration

Right Effort, Right Mindfulness and Right Concentration refer to your spirit, your heart. When we think of the spirit, we point to the centre of the chest, to the heart. So we have panna (the head), sila (the body) and samadhi (the heart). You can use your own body as a kind of chart, a symbol of the Eightfold Path. These three are integrated, working together for realisation and supporting each other like a tripod. One is not dominating the other and exploiting or rejecting anything. They work together the wisdom from Right Understanding and Right Intention then morality, which is Right Effort, Right Mindfulness and Right Concentration the balanced equanimous mind, emotional serenity. Serenity is where the emotions are balanced, supporting each other. They're not going up and down. There's a sense of bliss, of serenity there is perfect harmony between the intellect, the instincts and the emotions. They're mutually supportive, helping each other. They're no longer conflicting or...

The Contemplation Of The Body 1 Mindfulness of Breathing

Herein, monks, a monk having gone to the forest, to the foot of a tree or to an empty place, sits down, with his legs crossed, keeps his body erect and his mindfulness alert.3 contemplating dissolution-factors in the body,6 or he lives contemplating origination-and-dissolution factors7 in the body. Or his mindfulness is established with the thought The body exists,8 to the extent necessary just for knowledge and mindfulness, and he lives detached,9 and clings to naught in the world. Thus also, monks, a monk lives contemplating the body in the body.

Just Mindfulness Is Enough

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 Zap them With your Super Mindfulness eyes Present moment Nat'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 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.

Mindfulness Speeds the Healing of Psoriasis

As a skin disease that's measurably exacerbated by stress, psoriasis offers an excellent proving ground for the effectiveness of meditation in facilitating the healing of stress-related ailments. In a 1998 study published in Psychosomatic Medicine, Dr. Jon Kabat-Zinn, best-selling author and founder of the Stress Reduction Clinic at the University of Massachusetts Medical Center, and his colleagues took 37 psoriasis patients who were about to undergo light treatment for their condition and randomly assigned them to one of two situations a mindfulness meditation-based stress reduction intervention during treatments or a light treatment alone.

The Foundations of Mindfulness

This is the only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana. namely the four Foundations of Mindfulness. What are the four

Expanding your awareness

The part of the pattern that reveals itself to you in your meditation may be just the tip of the proverbial iceberg. Perhaps you keep feeling tense in your lower belly and you don't know why. If you expand your awareness, you may discover that beneath the surface lies fear about the future, and under the fear lies a layer of hurt. When you include thoughts and ideas as well, you may find that, deep down, you believe you're inadequate. So you're afraid you can't cope, and you feel hurt when people criticize you because it just corroborates your own negative self-image. By welcoming the full range of thoughts, images, and feelings, you create an inner spaciousness in which the pattern can gradually unfold and release. (Trust me this approach actually works, though you won't get results instantaneously )

How to Unravel Habitual Patterns with Awareness

As you explore your emotions (as described in the previous section), you may gradually discover that they're not as overpowering or as endless as you feared. With mindful awareness and naming, most emotions will flow through your body and gradually release. For example, as you gently investigate your anger or fear, it may intensify at first, then break and disperse like a wave on the beach.

The Santa Barbara Institute for Consciousness Studies

The mission of the Santa Barbara Institute for Consciousness Studies is to promote research and offer education for advancing understanding of the nature and potentials of consciousness. The institute has been established by a group of cognitive scientists, contemplatives, scholars, and educators, led by Alan Wallace, who serves as its president. The institute's activities are focused primarily on three areas

Ever Present Awareness

The ultimate development of this third category of ongoing conscious awareness would occur only in some extraordinary person who continues to experience Wilber says that only after 25 years of meditative practice did he begin to experience this level of ''constant consciousness.'' Then it was an ongoing ever-present awareness, ''a continuity of consciousness.'' When this kind of ''unbroken From the foregoing steps in this narrative, the reader can appreciate that a simple five-letter word can take on a variety of nuanced implications. ''Taste'' can refer to a quality of kensho satori a qualification on kensho the essential nature of ''oneness'' an ecumenical understanding an ever-present awareness a profound sense of liberation and so on. Still, this phrase, ever-present awareness, is useful when it describes a certain sustained quality of consciousness, one which arrives only after long meditative training in mindful attention. No person reaches this quality of heightened ongoing...

Mindfulness Of The Body Kayanupassana Satipatthana

Mindfulness with regards to the body is usually practised first before the other three Satipatthana (of feelings, consciousness and mental objects). This is because the objects involved in mindfulness of the body are relatively grosser. It is easier to build up mindfulness on gross objects than subtle ones. Some of the objects contemplated upon parts of the body, breath and corpses are basically to do with pure tranquillity exercises. From tranquillity, one later advances to the practice of Vipassana. In the Abhidhamma, this group of body objects is classified under rupakhanda (material aggregates). The beginner is also taught to be mindful of the four postures sitting, walking, standing and lying down.

Mindfulness Of Mental Objects Dhammanupassana Satipatthana

This foundation of mindfulness is called dhammanupassana. Satipatthana covers a wide field of meditation objects. Dhamma itself has been translated as mind object and it includes virtually everything, including Nibbana. Some objects within the other foundations of mindfulness also come under this foundation, and when thus reckoned, they are classified as mental factors (cetasika). This contemplation of mindfulness helps to eradicate the hallucination of views (of self) by enabling us to see how dhammas are conditioned, and how they arise and fall away. Contemplation of this mindfulness is divided into five categories Hindrances, Bases, Aggregates, Factors of Enlightenment and Truths. This contemplation of mindfulness (on mental objects) helps to eradicate the hallucination of views (of self) by enabling us to see how dhammas are conditioned, and how they arise and fall away.

Bring Mindfulness to Your Schemas

Mindfulness can help us identify and alter our schemas. First of all, as we become more mindful, as we learn to calm ourselves and look deeply, we become more aware of these patterns. For example, if you have an unrelenting standards schema, you start to notice how hard you are on yourself. If you have a mistrust and abuse schema, you may begin to notice how unsatisfying your relationships are and how self-protective you feel around others, as though at any moment they would try to hurt you. Looking deeply, you may begin to see how these schemas were lessons you drew from childhood experiences. Finally, as you become more calm and mindful, you begin to notice inconsistencies between your experience and your schemas. If you feel that no one likes or appreciates you, you may gradually become aware that at least some people actually seem to do so. You begin to allow yourself to see and acknowledge experiences that do not fit the schema, and in this way, over time, you begin to develop a...

How You Develop Mindfulnessof Breathing

The development of mindfulness-of-breathing (anapanasati) is taught by the Buddha in the Mahasatipatthana Sutta (The Greater Discourse on Foundations of Mindfulness) of Digha Nikaya (Long Discourses). He says 'Bhikkhus, here in this Teaching a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty place, sits down cross-legged and keeps his body erect and establishes mindfulness on the meditation object only mindfully he breathes in and only mindfully he breathes out. Just before the nimitta appears, a lot of meditators encounter difficulties. Mostly they find that the breath becomes very subtle, and not clear they may think the breath has stopped. If this happens, you should keep your awareness where you last noticed the breath, and wait for it there. samapatti)2, and a brahma only these seven types of person do not breathe. Reflect on the fact that you are not one of them, that you are in reality breathing, and that it is just your mindfulness which is not...

Devote a Day to Mindfulness Practice

One thing that can help you generate more energy in your mindfulness practice is to have a day that you devote to mindfulness. Ideally, you are learning to live deeply and mindfully every day. However, it is all too easy to get pulled out of our intention to be mindful. Our lives are too demanding, too stimulating, and the quality of our mindfulness is as yet too weak. A day of mindfulness is a day that you set aside to move more slowly and calmly. You resolve that, for this day especially, you will not do anything just to get it done, but will do everything for its own sake. In The day of mindfulness gives your mind and body the chance to slow down, to experience being rather than doing, to come into the present moment without always rushing into the future. It is similar to the Judeo-Christian tradition of the Sabbath a time to rest and replenish. Both the day of mindfulness and the Sabbath traditions aim at giving you a day of rest. But on a day of mindfulness, you can do work....

Mindfulness Of Feelings Vedananupassana Satipatthana

Mindfulness of feelings, when developed, overcomes the hallucination of happiness (ie taking what is not happiness for happiness). In order to break this hallucination, we have to see the truth of suffering. mindful. If anger arises, a meditator should note it until it vanishes before returning to noting the pain. The idea is to be as relaxed and steady as possible while watching it. If one can do so, one will be able to see pain taking various forms pulling pain, sharp pain, hot pain, aching pain, etc. If one is not mindful, one will not be able to face the pain. Concentration merely magnifies the intensity of the pain. Merely tolerating the pain with anger is also improper. It may even lead one to hysteria. It you cannot watch the pain, then ignore it. If it cannot be ignored, then change your posture mindfully or get up and do walking meditation (which can help to build up your mindfulness). If we are able to see pain changing and taking various forms, our perception of change and...

The Method Of Developing Mindfulness Of Breathing

The development of anapanasati (mindfulness of breathing) was taught by the Buddha in Mahasatipatthana sutta. There he said Bhikkhus here in this Teaching a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty place, sits down cross-legged and keeps his body erect and establishes mindfulness on the meditation object only mindfully he breathes in and only mindfully he breathes out. Just before the nimitta appears a lot of meditators encounter difficulties mostly they find that the breath becomes very subtle and is not clear to their mind. If this happens you should keep your awareness at the place where you last noticed the breath and wait for it there. You should reflect that you are not a person who is not breathing, but you are breathing and your mindfulness is not strong enough to Do not make effort to change the breath and make it more obvious. If you do that you will not develop in concentration. Just be aware of the breath as it is, and if it is not clear...


One may have read about mindfulness many times before and yet sometimes still feel uncertain as to whether one is mindful or not. Mindfulness is a mental state often described as thoroughness, alertness or awareness. Mindfulness is actually a type of knowing and should be differentiated from just knowing. A mad man knows things his own way but he is far from mindful. Mindfulness cannot occur when there is greed, anger, or delusion. When one is mindful, there is, at that moment of mindfulness, no greed, anger, or delusion. One who is mindful is in full control (of his mind) and is in a position to handle well any situation he is in. Another mistake is, trying too hard to be mindful. A meditator can become so obsessed with trying to be mindful that every moment he is worried about whether he has been mindful or not. When such tension and distraction arise, we can be sure that things are not quite right. Relaxation, or rather, relaxed mindfulness, is the answer. Sometimes, adopting a...


W The term 'consciousness' (vijnana) refers to the perception or discernment which occurs when our sense organs make contact with their respective objects. They are i. sight consciousness ii. hearing consciousness iii. scent consciousness iv. taste consciousness v. touch consciousness vi. mind consciousness (Mano consciousness Vn Y-Thuc) vii. klistamano consciousness (defiled mind Vn Y-Can) and viii. Alaya consciousness. The first five consciousnesses correspond to the five senses. The sixth consciousness 'integrates the perceptions of the five senses into coherent images and makes judgments about the external world. Sokk 314.

Traffic Jam Meditation

Let's look at more instances where mindfulness can be applied. When you are caught in a traffic jam, instead of getting uptight and tense, apply mindfulness. Be aware of your mind and body. Observe the sensations in the body. Notice your breath both in and out. Be aware of your sitting posture, feel the contact between buttocks and seat, and between back and back-rest. Sensations of warmth and pressure in those areas of contact can be felt and noted. Feel your hands on your steering wheel. Observe your mind, too, and notice its tense, edgy, impatient, agitated, disturbed, or whatever state. You'll be surprised that such simple awareness can produce a calming effect. You'll feel a little bit more relax, a little less tense. Then, if you maintain your mindfulness, observing say your in-breath and out-breath, you'll loosen up further and will relax even more.

Special Note on Anger and Sorrow

What we have highlighted in the beginning part of this booklet is body awareness. But there is also lot to observe with regard to the mind which, when uncontrolled, is a great cause of suffering. As the saying goes, the mind can be our best friend or worst enemy. When tamed it can be a friend and bring about happiness, but when wild and unrestrained, it can wreak great havoc and suffering. It is not within the scope of this booklet to go into an in-depth analysis of the nature of mind and how it gives rise to suffering via craving, attachment and delusion. For that one has to read other good books on the subject. Of course, mindfulness helps. Whenever you are angry you should quickly be mindful of your anger. Try and see whether you can be aware of your anger at the incipient stage, that is, at the stage when it is just about to begin. Observe that tightening in the chest and various other bodily sensations that may arise together with the anger. Observe also that angry state of mind...

The Practice of Lovingkindness

It's good to incorporate the practice of mindfulness and loving-kindness in our everyday life. This means we try to be mindful in everything that we do or for as much of the time as possible, try to watch this mind and watch this body, follow the body movements, notice the sensations that arise and pass away in the body, notice the intentions and thoughts that arise and the state of the mind. Then every now and then we can radiate lovingkindness to all beings by simply thinking and wishing in our mind May all beings be happy. May they be free from harm and danger. May they be free from mental suffering. May they be free from physical suffering. May they take care of themselves happily. It doesn't take long to mentally recite these lines it takes a minute or less to repeat a few rounds of these lines. Besides lovingkindness please remember the mindfulness practice. Being mindful now and then, as much as possible, of our daily activities, body movements and sensations, thoughts and...

Eating Meditation

Ever heard of eating meditation Now for those of you who are unfamiliar with the mindfulness practice, I can imagine you saying, What is he coming up with now First it was telephone meditation, then traffic jam meditation, and now eating meditation What else will be next It's getting more and more preposterous But really, this shouldn't come as a surprise any more. Anything and everything can be meditated upon, can be turned into an exercise of mindfulness, an object of mindful attention. fering. Because we don't want to be addicted to sensual pleasures, or to be enslaved by sensual craving. Because we want to seek a higher and more noble state of mind, one that is freed from sensual craving. So our attitude is one of eating to live, not living to eat. Thus we eat to salve hunger, to stay healthy, so we can live a more useful and beneficial life. So we should eat wholesome food suitable for our health rather than food that may be tasty but harmful to our health. Having said this, we...

Sleeping And Waking

Just as you try to be mindful throughout the day, it's good to close the day with mindfulness, too. Thus as you prepare to retire at night you can be mindful. Be aware of whatever preparations you may make before going to bed. As you are preparing or arranging the bed, be aware too. And finally as you lay your body down, be especially mindful of that act. It is a significant act as it signifies your intention to sleep your last act of closure for the day. So note the intention to lie down and then lie down mindfully, aware of the body lowering itself onto the bed and the head as it touches the pillow. Remember that the Buddha's attendant, Ananda, was said to have attained enlightenment as he was lying down for the night. It seemed he became an arahant just or even before his head touched the pillow Of course, we know we can't become arahants just like that, we are not Ananda, but then again, who knows, perhaps one of these days we, too, might attain some special insight as we...


In the discourse on mindfulness, the Buddha says we can be mindful while talking or keeping silent. What does he mean Of course, talking involves thinking and verbalizing, that is, moving of our mouth and tongue to produce sound and words. So we can be mindful of our lips moving and the thoughts that arise in our mind as we speak. But I think what is most important here is to be mindful of whether our speech is wholesome or not, whether it falls within Right Speech of the Noble Eightfold Path. Having said all this, we do agree it is not easy to practise right speech all the time. Many a time we may speak unskilfully or frivolously and unnecessarily. Many a time we may lose our cool and speak in anger or irritation, snapping or hitting out at another. Many a time we may be speaking just to fill the void of silence. And many a time, too, it may have been better for us to keep noble silence and maintain our mindfulness and equanimity in that silence.

Wise Reflection

In Pali there is a very important term called yoniso manasikara which has been translated as wise reflection and wise attention. The Buddha often emphasized the need for the application of wise reflection and attention in life. Wise reflection means to reflect or think in a wise way. And we need a lot of that, don't we In life so many things go wrong (as they do go right, too) and we must know how to reflect in such a way as to be able to keep our mind afloat and buoyant. By afloat here I mean not to let the mind sink into depression, or if it does become depressed, then not to let it stay that way for too long. This means that we should try to keep our mind either cheerful, happy, or calm, peaceful and equanimous. And for that, we need (besides mindfulness) to know how to reflect in such a way as to lift our mind out of the quagmire. There are many ways of reflection such as counting our blessings, look on the bright or positive side (that is, see the full half as opposed to the...

Lessons In Samadhi

In keeping your awareness inside your body, don't try to imprison it there. That is, don't try to force the mind into a trance, don't try to force the breath or hold it to the point to where you feel uncomfortable or confined. You have to let the mind have its freedom. Simply keep watch over it to make sure that it stays separate from its thoughts. If you try to force the breath and pin the mind down, your body is going to feel restricted and you won't feel at ease in your work. You'll start hurting here and aching there and your legs may fall asleep. So just let the When you sit and meditate, even if you don't gain any intuitive insights, make sure at least that you know this much When the breath comes in, you know. When it goes out, you know. When it's long, you know. When it's short, you know. Whether it's pleasant or unpleasant, you know. If you can know this much, you're doing fine. As for the various thoughts and concepts (sanna) that come into the mind, brush them away whether...

Finding the Center Within

The Healing Way of Mindfulness Meditation Finding the Center Within is a practical manual on the practice of mindfulness which can help many people to embody their Buddha nature and become radiant and peaceful beings. It provides easy steps for practicing mindfulness in day-to-day living. Thich Nhat Hanh, author of Peace Is Every Step, The Miracle of Mindfulness, and Anger Wisdom for Cooling the Flames

Three Models In The Progress Of Meditation

The Four Foundations of Mindfulness Thus have I heard. At one time the Blessed One was living among the Kurus, at Kammasadamma, a market-town of the Kuru people. There the Blessed One addressed the monks thus Monks, and they replied to him, Venerable Sir. And the Blessed One spoke as follows This is the sole way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destroying of pain and grief, for reaching the right path, for the realisation of Nibbana, namely the Four Foundations of Mindfulness. What are the four Herein (in this teaching) a monk dwells practising body-contemplation on the body, ardent, clearly comprehending and mindful, Readers may also find numerous quotations of the Buddha's teaching on mindfulness, detachment and liberation throughout the entire book. Those verses act as a source of inspiration and purpose to put vipassana into practice a practice that brings about insight into the three universal characteristics of...

The American University Library

Bhante Gunaratana was born in 1927 in a small village in Sri Lanka and was ordained at the age of 12 as a Buddhist monk. At the age of 20 he was given higher ordination in Kandy in 1947. At the invitation of the Sasana Sevaka Society, Bhante Gunaratana went to the United States in 1968 to serve as Hon. General Secretary of the Buddhist Vihara Society of Washington, D.C. He has also pursued his scholarly interests by earning a B.A., an M.A., and a Ph.D. in Philosophy from The American University. He is the author of Come and See, The Path of Serenity and Insight, The Jhanas and Mindfulness In Plain English. Venerable Gunaratana is the abbot and the president of the Bhavana Society, a Forest Monastery and Retreat Centre in West Virginia, U.S.A.

Which Spirituality Which Psychology

In keeping with this insight, the criterion we have used is a simple one, cutting across different systems and beliefs We have emphasized those aspects of both psychology and spirituality that are of the most practical relevance, that help us to live the good life and to become who we are meant to be. We emphasize that which most directly answers the question of how to live deeply and well. We emphasize teachings that tell us not only that we should love our neighbor, but also how we can go about doing it. For that reason, prominence is given to Buddhism among the spiritual paths, because it excels at maintaining a focus on practice and has a minimum of the sort of dogmatic beliefs and speculative philosophy that can become an obstacle to those who see things differently. And the heart and soul of Buddhist teachings is the practice of mindfulness. So while we refer to many spiritual traditions, none are as central as mindfulness. would look like. This is the famous eightfold path...

Insight Meditation Practice

I will teach you monks, the Four Foundations of Mindfulness, the cultivation thereof and the practice leading to the cultivation of the Four Foundations of Mindfulness. Do you listen to it. And what, monks, is a Foundation of Mindfulness is the cultivation of a Foundation of Mindfulness And of what sort, monks, is the practice leading to the cultivation of a Foundation of Mindfulness It is just this Noble Eightfold Way, that is Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. the cultivation of the Foundations of Mindfulness.

The Development of Concentration

The meditator at Pa Auk Tawya usually begins by developing one of either two meditations Four Elements Meditation or Mindfulness of Breathing. Either of these meditations can be used to develop concentration which is then used to investigate the nature If a meditator begins with Mindfulness of Breathing then he begins by being aware of the breath as it passes in and out of the nostrils. In the beginning the meditator is simply aware through the sense of touch of what the breath feels like as it enters the nose. As he continually develops his mindfulness of the breath in this way his concentration develops and he begins to actually perceive the breath as if it is a small light resting against his face. He continues to develop his concentration further until this light grows white and then becomes bright and clear like a bright star. Then as he continues to be mindful of this bright light, which is called a nimitta or sign of concentration, he eventually is able to attain fixed...

How to Use This Workbook

Insight Meditation has been carefully structured to take you progressively deeper into the practice of meditation. Although it's a good idea to go back and review previous lessons, you'll find yourself missing crucial information and experiences it you skip lessons to jump ahead. It's important to remember that the purpose of meditation is to deepen your awareness of your own reality. This course is designed to lead you, step by step, in that direction.

Retreat in Daily Life

Week one During this week, we explain the difficulties in modern life and how mindfulness helps heal them. Introductory exercises initiate you gently into the program. Week two During the second week, you become acquainted with mind-fulness as the essential ingredient for becoming more centered. negative emotions. Week nine This week focuses on practices to bring mindfulness to your relationships to make them healthy and healing. Week ten In week ten, you learn to meditate on paper, using journaling as a tool of mindfulness.

The Connection Between the Unconscious Mind and the Body

The doorway to success in hypnosis is the Unconscious Mind. Your Unconscious Mind not only holds information that is outside your consciousness, but it also manages sensations and body functions. A moment before reading this sentence, you probably were not aware of the feeling of your feet against the floor, or your back against the chair. You have sensations coming to your body all the time, but you remain unaware of most of them. In addition to managing all these sensations, your Unconscious Mind keeps your heart beating, your blood circulating, your digestion working, and your lymph system operating and makes your eyes blink without your conscious awareness. It is exciting to know that your Unconscious Mind manages all of that with perfect precision.

Identifying Sensitivity Imbalances

The introspective process requested here is not for the sake of making self-judgments. No moral stigma accrues from being sensitivity challenged in certain areas. The purpose of the first exercise is merely to survey our personality, similar to surveying our consumer preferences. Mindfulness of our habits and tendencies provides a clearer idea of the facets of our profile that we need to address.

The Meditative Art of Attention

Meditative attention is an art, or an acquired skill which brings clarity and an intelligence that sees the 'true nature of things'. Among the variety of techniques in Buddhist meditation, the art of attention is the common thread underpinning all schools of Buddhist meditation Mahamudra in the Tibetan tradition, Zazen in Zen Buddhism and Vipassana meditation in Theravada. Its ubiquitousness is illustrated by this Zen story A monk once asked his teacher, 'What is the fundamental teaching in Buddhism ' the Master replied 'Attention'. The student, dissatisfied with the answer said, 'I wasn't asking about attention, but was wanting to know the essential teaching in Buddhism'. The Master replied, 'Attention, Attention, Attention'. So, it can be appreciated that the essence of Buddhist practice is to be found in the word -attention

Facilitating Recovery and Amnesia of Traumatic Events

This brings us to the possibility of inducing a complete memory of traumatic experience, and then inducing an amnesia for it. Often patients come to you not knowing why they are unhappy or distressed or disturbed in any way. All they know is that they are unhappy, and they give you a wealth of rationalizations to explain it Things aren't going right, the mortgage is too much of a burden, their job is too difficult, when actually it may be the lingering, unconscious effects of the father relationship, the mother relationship, of their childhood. One can actually regress the Patient, return him to his childhood, and get him to remember forgotten incidents with remarkable clarity and detail. One can secure all of that information from the patient which gives you complete understanding of many aspects about your patient, and then awaken the patient with a total amnesia of what he has told you. The patient doesn't know what he is talking about, but you know what he is talking about. And...

An experience of hypnotic rapport

And you began to smile, and as you felt comfortable and trusting of the other person, they instantly reciprocated. Feeling the same sensations towards you, which allowed the relationship to happen all at once. And how you did that was something that was outside of your awareness before.

Beneficial Effects Of The Relaxation Response

In his impeccably researched book THE RELAXATION RESPONSE published by Morrow Books, Herbert Benson M.D. shows you how a simple meditative technique can evoke the Relaxation Response and bring you inner peace and calm. The Doctor said that one can easily learrn this technique, which kone need practise only a few mintes a day, either at home, in the office, or even on the way to work. And no matter whether you are profoundly religuous or a non-believer, the Relaxation Response is congenial with your principles and way of life, the Doctor said.

The Two Pillars of Meditation

The other main pillar of meditation is the quality of mindfulness. That means being aware of what is going on as it actually arises not being lost in our conclusions or judgments about it our fantasies of what it means our hopes our fears our aversion. Rather, mindfulness helps us to see nakedly and directly This is what is happening right now. Through mindfulness, we pay attention to our pleasant experiences, our painful experiences, and our neutral experiences the By let the world go, Rumi means we should let go of our addictions, obsessions, conclusions, and self-images, and see what is actually there. Then we will know ourselves then we can be free of the burdens that keep us from taking flight. That's the quality of mindfulness connecting deeply and directly with what is actually This means that mindfulness can go everywhere. It's not limited to a certain situation, or a degree of familiarity nor to convention, past experiences, or expectations.The power of mindfulness opens and...

Introduction to the Integrative Tuning Approach

Another group of people are devoted to factionalism. They are following a tendency of the human ego which desires to overpower other identities with its own sense of identity. Fundamentalism is a prime example of this. The fundamentalist creates an identity through symbols or a practice that he she is already used to and then attempts to ensure that his her their symbols reign supreme. It is the conqueror's approach. A fundamentalist has a hard time seeing the reality beyond their symbols (e.g. a redheaded Irishman named Jesus vs. the reality of pure consciousness). Such a tendency is less noble than the protection of purity of a particular teaching. See the Symbolitus section for more on this topic.

Developing and Directing Awareness The Key to Meditation

Lies in developing, focusing, and directing your awareness. (Incidentally, attention is just slightly focused awareness, and I use the two terms more or less interchangeably throughout this book. See the sidebar Becoming aware of your awareness.) Then, when you've stabilized your concentration, you can, through the practice of receptive awareness, expand your awareness like ambient light to illuminate the full range of your experience.

Hie Lmt el thrwfrJulum

When we think of these other terms, sometimes we think of them in a passive way. We think of mindfulness and some people have an association that It is very passive, like a monk sitting there. In one aspect there is some truth to that. But someone who develops themselves with that understanding will have obstacles, problems. So, if you could understand the consciousness in terms of vigilance, you will be closer to understanding It is true nature it is very active, and someone who develops that understanding of consciousness will move very rapidly in understanding this material. It must also be understood that the original meanings of these terms relate to specific aspects of the consciousness itself they are technical terms, and should not be used interchangeably. The presence or absence of the consciousness in us is discovered in the intersection of the Line of Life and the Line of Being. This present moment, right now, is the intersection of these lines. And the intersection is...

Building concentration

To do just about anything well, you need to focus your awareness. The most creative and productive people in every profession for example, great athletes, performers, businessmen, scientists, artists, and writers have the ability to block out distractions and completely immerse themselves in their work. If you've ever watched Tiger Woods hit a drive or Nicole Kidman transform herself into the character she's portraying, you've witnessed the fruits of total concentration.

The Manner Of Developing Metta

So, the act of developing mindfulness on loving-kindness, may be said to be genuinely effective. For instance, while loving-kindness is radiated from his heart to a person who is coming face to face with him in a narrow lane wishing him happiness, it would also be necessary to give way to him, if he is worthy of respect. Such a behaviour would then amount to honouring him with a virtuous thought and would be in consonance with one's own inner feeling of metta

For Further Contemplation

The Buddha praised the practice of mindfulness of breathing as an exceptionally effective way to balance and purify the mind Just as in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot, so too concentration by mindfulness of breathing, when developed and cultivated, is peaceful and sublime, an ambrosial dwelling, and it disperses and quells on the spot unwholesome states whenever they arise. MINDFULNESS OF HRF I H1NO

Preface to the Second Edition

This book is primarily for beginners in meditation. I have used theory and Pali terms sparingly. The emphasis is on the process and insights into the nature of the mind. My objective in presenting the articles is to help the aspirant build up a solid foundation of mindfulness as a way of life rather than as a practice separated from daily living. For those who have been practicing meditation in the formal way, this approach can help them incorporate their mindfulness practice into everyday experience. The process of mindfulness is the same, except in one important aspect instead of sitting down, closing the eyes and watching the mind, the practice is done while attending to everyday business. but teach the Dhamma in a very unorthodox and dynamic fashion. They veer away from the emphasis on the traditional form of sitting meditation, and instead strongly emphasize looking directly within and practicing mindfulness in everyday life. I was very much attracted to this approach because of...

Thinking during walking meditation

Sometimes during a stretch of walking, the thinking can arise many times and you may have to stop many times. Another thing that can happen is boredom. As we walk, we may start looking around. When we find ourselves looking around, we must say mentally looking, looking. When we find that we are not doing what we should be doing, we stand and bring the mind back to standing, standing and start all over. When the mind is no more mindful, it is as if our motorbike has overturned, or if we are surfing, it is as if the surfboard has overturned in the water and we have to bring ourselves back to balance again. This is surf walking and the waves are all the phenomena around. Once we find ourselves losing mindfulness, we should stand and balance ourselves with mindfulness and start all over.

Making Meditation Your

Developing and directing your awareness may be the foundation of effective meditation but like any good foundation, it's only the beginning. The next step is to build your house brick by brick, meditation session by meditation session, discovering what works for you and what doesn't, until your practice is grounded and stable. Or, to harken back to the journey metaphor, awareness is the muscle that propels you up the mountain. But you need to choose your route, find your pace, and navigate the obstacles that get in your way. In other words, you need to fashion and maintain your own practice and troubleshoot the difficulties that arise.

Chakra 6 Ajna The Chakra of the Intellect

Intelligence is responsibility it is a response to a new situation, not out of your past memories but from your present awareness, this very moment. You don't function as a computer, you don't search for the answer in your memory rather you simply open your consciousness to the situation with your totality, the gestalt, and allow the spontaneous response, in real time.

Designing your own practice

When you begin to develop and direct your awareness in meditation, you're faced with the challenge of putting all the pieces together into an integrated practice that's uniquely suited to your needs. (For more on designing your own practice, see Chapter 13.) For example, you may find yourself drawn to forms of meditation that emphasize focused concentration and have only minimal interest in the more open, allowing quality of receptive awareness. Or you may cherish the peace and relaxation you experience when you simply sit quietly without any effort or focus, not even the effort to be aware. Or you may have a specific purpose for meditating, such as healing an illness

Troubleshooting the challenges

Mindfulness Meditation as a way of life Although I provide a variety of different techniques for your enjoyment and exploration, this book offers as its primary approach what the Buddhists call mindfulness ongoing attention to whatever arises moment to moment. Based on my years of experience and training, I've found that mindfulness, which blends concentration and receptive awareness, is one of the simplest techniques for beginners to learn and also one of the most readily adaptable to the busy schedules most of us face. After all, if you're like me, you're primarily concerned with living a more harmonious, loving, stress-free life, not lifting off into some disembodied spiritual realm divorced from the people and places you love. In fact, the beauty, belonging, and love you seek are available right here and now you only need to clear your mind and open your eyes, which is precisely what the practice of mindfulness is intended to teach When you pay attention to your experience from...

Dissolving the Psychic Self and Its Veils of Interpretation

These vast circuitries resonate with countless instinctual and acquired emotional overtones. They help us condition not only the psychic responses of our whole brain but especially those associations reverberating between our big frontal and temporal lobes. One result is that rich admixture that we accept as normal everyday consciousness swirling thought-streams, quasi-cognitive concepts, emotion-laden memories, and biased interpretations.

The Manner of Developing Metta by Ashin Subuti

The exercise of mindfulness on metta can bring about much benefit particularly in the interest of the donors. Such being the case, Ashin Subuti Thera, an arahat, used to enter into a trance of jhana metta while stopping a while in front of every house when going round for alms. Only after arising from this metta jhana, he accepted the offering of food. This is done so with a view to bestowing

The Noble Eightfold Path

The seventh factor of the Noble Eightfold Path is right mindfulness. Right mindfulness is of four kinds mindfulness of the body, mindfulness of feelings, mindfulness of consciousnesses, and mindfulness of dhammas. Here, the dhammas are the fifty-one mental-concomitants excluding feeling, or another way, the five aggregates of clinging, the twelve internal and external sense-bases, the eighteen elements, the seven factors of enlightenment, the Four Noble Truths, etc. But the four types of mindfulness can be reduced to just two, mindfulness of materiality and mindfulness of mentality. The eighth factor of the Noble Eightfold Path is right concentration. Right concentration is the first jhana (absorption), second jhana, third jhana, and fourth jhana. These are called right concentration according to the Mahasatipatthana Sutta, the Greater Discourse on Foundations of Mindfulness. In the Path of Purification (Visuddhimagga), right concentration is explained in more detail as the four...

There is no peace when the mind is not at rest

Buddhism shows us the significance of birth and death, and what we gain by keeping ourselves busy in our whole life. Buddhism also shows us the benefits of performing good deeds, and how to gain inner peace and satisfaction. We must investigate life from these points of view before we can grasp the core of Buddha-dharma. Only then can we acquire true peace and happiness.

Example Of Suggestions For Decreasing Numbers To Create Comfort

You might, more quickly than you expect, begin to have the impression of a lovely white swan, gliding along, the graceful long curve of its neck reminding you very, very distinctly of a 2. Or is it that, seeing a 2, you are reminded of a swan. And not only reminded of a swan, but, somehow, begin to feel almost as if you, too, are gliding gently along, the smoothness and grace more and more a part of your awareness. . . . And any time that you want to feel more comfortable than you do, all you have to do is look up in the corner of your mind and see the number you feel. And the number you feel is the number you see, and the number you see is the number you feel. And then just watch . . . just watch, as the numbers, and your feelings, begin to change. And a beautiful swan, or is it only the coolness of a 2, is so very much more easy to live with, is it not

Technique One Creative Hypnosis

And now. as you breathe in and breathe out at your own natural rate . . . just imagine and dream along with my voice . . . feeling yourself beginning to awaken in a new way . . . beginning to open in a new way . . . unfolding . . . like a marvellous flower of life and joy and peace and energy . . . feeling your innermost self opening up . . . feeling yourself unfolding into level after level of new calmness and peace . . . and energy and strength . . . just letting yourself unfold . . . open up . . . all the way . . . into calmness, peace, energy . . . and strength . . . feeling these words . . . even as I say them, feeling what they can mean for you . . . calmness . . . peace . . . energy . . . strength . . . feeling your body flowing now . . . moving freely now . . . your breath moving freely . . . your breath, your mind, your consciousness moving freely now . . . opening up into calmness . . . peace . . . energy . . . strength . . . flowing freely now . . . awakening . . . opening...

Negative Emotions and Low Self Esteem

In the West, negative emotions present a special problem due to the background of low self-esteem. Our combined fragmentation, disconnection, and low self-esteem make us less resilient to negative emotions and mood states. They also present some special difficulties in learning to be more mindful and tapping into the healing and wisdom this brings. We will suggest ways to negotiate these difficulties in chapter 7, drawing upon both psychological and spiritual wisdom to help you in your work toward psychospiritual well-being.

An Orientation to the Six Sense Doors

Being attentive is not a practice that needs to be confined to a crossed-legged posture. Meditative attention is a dynamic practice of paying close attention to what you are doing in whatever posture or situation you happen to be in. The way to orientate yourself in this practice is to literally 'come to your senses'. That is, a strategy of being fully aware of all your activities through a conscious orientation to the five senses and the 'sixth sense' the mind. The Six Sense Doors is the name for the five physical senses eye, ear, nose, tongue and body and the sixth sense, which is a collective term for the five kinds of consciousness eye-consciousness, ear-consciousness, etc. So, the practice is to be consciously attentive at the predominant door or sense base. For example, being on guard at the eye-door allows you to notice the effects of the contact between the eye and the visible objects and how you are relating to them. This orientation to any sense door The actual meaning of...

Is Meditation Religious

One thing that can be said of the intellect is that it is only a fragment of your consciousness. Therefore, it will never truly understand the spiritual mumbojumbo, scripture or anything else. Understanding only occurs through the whole being. The intellect always tries to dominate and declare its knowledge superior. Don't believe it. Integrate the intellect with the rest of your being and declare that you don't know jack poop.

Also Known as Cumulative Discipline

Actions should always be for the benefit of all sentient beings. The thrust of Buddhist discipline is a blameless coexistence with the rest of the world, as well as improved mindfulness and inner peace. There are two ways to uphold the precepts. One is called stop and hold, which means that one should stop, or refrain from doing evil, and hold to the precepts. The second one is called to do and to hold. This simply means that you should do good and abide by the discipline. The discipline has the function of helping you avoid evil and do good, and upholding it enables you to purify your body and mind. While that is being accomplished, the outflow of impurities, or asrava, diminishes and these conditions, in turn, facilitate samadhi.

Procedure for Each Part of an Exercise

To stabilize or regain focus, we need to begin each part of an exercise with settling the mind. We may do this by looking downward or closing the eyes and focusing on the sensation of the breath passing in and out our nostrils. Being mindful of the breath grounds us in the here and now. We then generate or access a certain attitude or feeling toward someone. Directing it at the person, we regard him or her in that way. Then, we let the experience settle by looking downward or closing our eyes once more and focusing on the feeling gained from the exercise. To regain our composure, we conclude each part of an exercise with focusing again on the sensation of the breath passing in and out our nostrils.

Going Inside Your Brain

Heighten your awareness of that spot in the middle of your forehead, become aware of it's qualities notice the colour, the light, even the temperature of that area. Just move your awareness focus and imagine that you can actually move it right around to the place in the back of your head, right around the back of your brain, where the top of your spine begins. This is that area where all of the communication, all of the information is sent from the thoughts that you think down into your body, for your body to experience what you communicated. Keep your awareness there for a moment on that place right at the brain stem, right at the place where all of the nerves are, all of the electrical activity is funnelled right there into the rest of your body. Step Four Before we begin to orchestrate what we want from here, enjoy some exploration That's right, journey through your entire body, experience your physiology and journey into lots of your organs. Move your awareness into your heart,...

The Moral Foundation for Jhana

If a monk should wish 'May I be one who obtains at will, without trouble or difficulty, the four jhanas pertaining to the higher consciousness, dwellings in happiness here and now' - he should fulfill the observance of moral discipline.1 (Wr. tr.). bat the defilements, the coarser expressions of the latter through the instruments of bodily and verbal action have to first be checked. Moral transgressions being invariably motivated by defilements - by greed, hatred, and delusion -when a person acts in violation of the precepts of morality he excites and reinforces the very same mental factors his practice of meditation is intended to eliminate. This involves him in a crossfire of incompatible aims which will render his attempts at mental purification ineffective. The only way he can avoid frustrating his endeavor to purify the mind of its subtler defilements is to prevent the unwholesome inner impulses from breaking out in the coarser form of unwholesome bodily and verbal deeds. Only...

Work with Three Kinds of Experiences

Though mindfulness is a single thing, it is helpful to distinguish three types of objects things that are difficult and painful things that are delightful, healing, and restoring and things that are somewhere in between or neutral. The practice of mindfulness involves all of these. If you are doing walking meditation along a forest path and suddenly remember that there isn't enough money in your bank account to cover a check you wrote earlier that day, you should be aware that you are walking down the forest path. Come back to the present. Feel the earth beneath your feet. Smell the pine trees. Feel the wind caress your hair. Notice the little wildflowers along the side of the path. Be where you are. This is the practice of being in touch with what is healing and restoring. This does not mean that you should try to repress your financial fear. You have to respect these feelings and work with them. But don't forget to experience walking in the forest when you are walking in the forest....

Out Of Conscious System

There are many individuals, however, who will claim that they are not making pictures, or who will claim that I can't visualize. In realty, that cannot be true. In their personal realty, it is true for them. What that person is really saying is I am unable to become consciously aware of the images my mind is producing at this moment in time. In point of fact, they are generating pictures, or that person would not know what a chair is, or where they parked their car, but s he is blocked as to conscious awareness of the internal pictures. Therefore, their visual system is, in this example, an Out of Conscious Unconscious System. In short, any system (K A V) that an individual is unable to bring into awareness, or that they are unaware of, is their out of conscious system. In the

Creating a Quiet Caring Space

Since many people have the deeply engrained habit of making up or repeating mental stories about everyone and everything, we start our training with people who conjure in us few associations. We then proceed gradually with persons about whom we find it progressively more compelling to think. Thus, we look first at magazine photos of an anonymous man, woman, boy, girl, and elderly couple and focus on one person at a time. When practicing as part of a group, the facilitator may mount these pictures on cardboard and display them in front of the room. Further, to help us keep mindfulness throughout the process, our group facilitator may occasionally say the key phrase let go or we may sometimes say it silently to ourselves. We do not repeat it continuously, however, like a mantra.

Delayed Physiological Responses to Meditation

The mindfulness group displayed a larger response to the flu vaccine, and most interesting the larger the leftward tilt in a person's brain activity, the greater the beneficial response to the flu vaccine. Life presents one stressful situation after another. We respond both acutely and chronically. Converging lines of evidence indicate that regular meditative practice does help one respond more appropriately to stressful conditions. Several different programs lay claim to beneficial results, including TM,3 mindfulness meditation,4 and other approaches known collectively as ''mind-body medicine.''5

Accept Your True Face Johns Story

A Zen koan asks What was your original face before your parents were born This question points toward the real you and your true experience, before you were trying to be anything other than who you are. This is the point of mindfulness, and not trying to make your experience conform to anything. If your philosophy is that matter is the only stuff in the universe, but you have an experience you can only call spiritual, let it be. If you consider yourself a spiritual being, but

Humans Are Not Born Sinful

The path we choose determines how open or closed our souls become to their true nature. Then, by extrapolation, it determines how tranquil or miserable we will be in our lives. That's why it's so essential, in Rumi's estimation, that we embark upon the process that leads us toward inner peace. We have nothing to lose except our shortcomings, and everything to gain by getting in touch with who we really are inside. He wrote the following

Chest Abdomen Buttocks

Raise your chest a little, moving it forward, and sit so that the hollow part of your chest, the part that is at about the level of the base of your sternum (the den of your heart), permits your diaphragm to function unimpeded. Newcomers to meditation often experience obstruction and discomfort in the chest, and that is usually caused by the den of the heart not being low enough. Should that occur, focus your awareness on your abdomen and refrain from any effort you should feel relief in a short time. Your buttocks should be protruding a little, and your back should be comfortably, easily erect. Sit relaxed and self-composed, settling into your lower abdomen. This practice has been found to be especially calming.

Sculpting The Perfect

Step 2 Move your awareness through your entire body from the top of your head to the tips of your toes and imagine relaxing them, say the word soften as you move your awareness through each muscle. Imagine a wonderful sense of peace floating all the way down through your body, melting each muscle to the very tips of your toes. Step 8 Now bring yourself up and out of hypnosis in the way you know how. Bring your awareness back to the room you are in. Trust and accept that your unconscious

Release the Illusion of Control

Because of past conditioning, we inevitably import attitudes into the practice of mindfulness that do not belong there. If you were in the military, you might hear the call to mindfulness as the voice of the drill sergeant Straighten up, soldier Pay attention Or, since almost all of us have been to school, you might hear the voice of old Mrs. So-and-So, the mean schoolteacher who filled your life with terror the year you were in her class Now listen up I do not want to have to say this twice Mindfulness is not like this at all. It is gentle and forgiving. When we are mindful, we lose our illusion of being in control. Then we can settle back and experience fully and deeply. And of course, if we are not in control, how can we blame ourselves or be ashamed Mindfulness doesn't tell us that we are bad when our mindfulness slips, but that mindfulness is always a miracle. And whenever we come back to the present moment and to what is actually going on, the spirit of mindfulness smiles on us....

The History of Meditation

Learning to Pay Attention -- The essential skill of meditation is learning to concentrate, condense and compress your awareness to be totally focused on the very subtle object of your meditation. As your entire being becomes absorbed in meditation, every stress and strain of daily life will fall from your shoulders. In a few short minutes you will become rested and refreshed. Your attitude will be more positive and compassionate. Your family and co-workers will immediately see the benefits of your meditation. You will make better decisions, have greater creativity and become playfully clever in managing the challenges of the day. In short, by regularly meditating, you will like yourself much more and we will too. Notice what happens to the noise of your mind as you intensify your awareness of the cool and warm sensations at the tip of your nose. Notice how your body feels after three or four minutes of this introductory meditation.

Dont Worry about Doing It Right

Some of us sabotage ourselves by the very intensity of our efforts. Our desire to be right and correct interferes with coming into the present moment. If you are even a little bit more present to your life, even a little less distracted by thoughts and worries and plans, then you are doing it right. You are moving in the right direction. Today I am giving a talk to some colleagues. I am more nervous than usual before a talk. There is something intimidating about all those Ph.D.'s in the room. I hear the voices of my graduate school instructors in my head making their most damning com-ments as if I were revisiting my oral comprehensive exams. I find myself imagining one criticism after another, then struggling to rebuff them. As if coming out of a fog, I somehow fight my way back to the cup of coffee I'm drinking. I smell it deeply, then take a sip. I know I am having a difficult time being mindful this morning. But I remind myself it is a miracle to come back to the present at all.

Suggestions For A Painful Convalescence

What I am telling you now, your awareness of the passage of time is going to be changed, so that the days (or hours) will just seem to be flying past, and you are going to be pleasantly surprised at how swiftly they have gone. You will be able to carry out all of your routine activities in the usual manner, for this will have no effect on the speed with which you do things but just as a few minutes can seem like an hour at times, and an hour seem like only a few minutes, your perception of the passage of time is being changed now, so that every minute that passes is going to seem much, much shorter than it actually is.

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