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TEN TIPS FOR SUCCESS IN MEDITATION
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1. Cherish the centre of the body more dearly than
life itself;
2. Be constantly on the alert to your own weaknesses --
&nweaknesses
that hinder the mind from coming to a standstill.
&nOnce you
discover such weaknesses, rectify them as best you can;
3. Let the mind come to a standstill, to a stop, with un-interfering
&nobservation, with contentment -- nothing
more, nothing less;
4. Be content with whatever you should see -- at least for the
interim;
5. Observing without interfering will allow your inner experience to
&nunfold in a natural way;
6. Whatever you may see, just observe, continuously, in
&ncontentment,
without analysis or expectation;
7. We are but observers -- not the ones running the show;
8. Inner experience is profound, but can be attained only with
&nease;
9. We are so used to complexity that we have to adapt to cope
&nwith this simple task;
10. Rest not from this noble task until Inner Wisdom is attained.
==Sayings of Phrarajbhavanavisudh
(Ven. Dhammajayo Bhikkhu)
President: Dhammakaya Foundation
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WHY MEDITATE? |
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=&nbNo happiness surpasses peace of mind.
= (Traditional
Buddhist Proverb)
=&nbHuman
endeavour all down the ages has sought to improve our quality of
life, whether it be in the medical, the technological or social spheres.
=&nbWe have
possibly come as far as we can in overcoming the problems
solvable by material solutions.
=&n The problems that remain unsolved
in spite of our material progress
alert us to the fact that we need alternative strategies if we are to
attain
true quality of life in our world.Often we forget that behind every problem
is a human face, and humans are more than just mechanical automatons
governed by technological know-how humans have emotions, intentions
and minds. If we are to upgrade our quality of life, we have to upgrade
our quality of mind alongside our material standard of living.
=&nbIn answer to the question 'Why Meditate?'
the obvious importance of
meditation is that it serves as the most direct and practical means to
upgrade the spiritual quality of our lives. Meditation serves as a way
to
integrate spiritual well-being in step with our material well-being.
=&nbSome people are attracted to meditation
as a means to solve health
problems. Several 'modern-day' illnesses which present complications
for western medicine, such as stress, depression and insomnia can be
improved by meditation which helps to re-balance body and mind.
=&nbMeditation has also been scientifically
proven to assist in the speedy
recovery from illness1.It is only a minority who meditate as a result
of
their problems. Most meditate because they want to improve or enrich
themselves, their personality or their lifestyle in the spiritual dimension.
=&nbTo this end, meditation can enhance
one's potential for study, sporting
performance, self-confidence and decision-making.Beyond this, are those
who meditate with a deeper spiritual vocation to learn more about
themselves or to explore the 'eternal questions' of life and the world.
=&nbMeditation: Not so difficult, but
not too easy either!
=&nbMeditation is not so difficult to
learn because it builds on skills and
abilities which we already have. Meditation is already something we do
in our everyday life allowing us to focus on the task in hand -- but the
depth of the meditation is superficial because our mind is cluttered by
thoughts.
=&nbBy developing our meditation formally,
we can free our mind of unwanted
thoughts, allowing the mind to come to a standstill -- at which point
the
depth of concentration is increased. The difficulty with meditation is
that
we have to do it by our own efforts -- no-one else can do it for us.
=&nbFurthermore, one will never become
skilled just by talking about it or
reading about it. Expertise comes only by doing it! Thus, we have to rely
on our own self-discipline to integrate meditation into our life as a
daily
practice.
=&nbMoreover, progress in meditation
is gradual. Reversing the mental habits
of a lifetime doesn't happen overnight. Consistent diligence is rewarded
by
success in the long-term. In our modern-world of 'instant gratification',
sometimes we have to engage a new level of patience in order to adapt
ourselves to the pace of meditation progress -- so be warned! About this
book
=&nbFor reasons
of brevity, this book is not aimed to be a textbook describing
every sort of meditation available. It is a starting point which equips
you with
sufficient know-how and techniques of meditation to give yourself an inroad
into spiritual experience on a level which can be of practical benefit
in your
everyday life. In this book we emphasise skills rather than results and
the
reader beginning in meditation would be advised to take the same approach.
=&nbThe book covers simply the meditations
which correspond to the 'Dhammakaaya'
(body of enlightenment) principle of practice -- a principle which emphasizes
techniques by which the mind can become free of thought and come to a
standstill
at the centre of the body. There are suggestions at the end of this book
for
those interested to further their meditation experience.
=&nbUsed according to the instructions
in conjunction with the accompanying
audio cassette, with daily practice you will find that the advice in this
book
provides ample initiation onto the path of meditation progress. This book
is
not designed to be read for entertainment, but as a manual upon which
practice
can be based. Depending on your level of commitment, this book can form
the
basis of a two-month course of training. Thus follow through the instructions
in the following chapters in the order they appear. Every success!
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SETTING YOUR GOALS |
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=&nbThe greatest obstacle to completing
a task is getting started...(traditional)
So you would like to learn meditation! To aid you in transforming your
initial enthusiasm into skills, based on the experience of many meditators
who have passed this same way, this chapter offers some preparatory
advice before we embark on the meditation practice itself.
=&nbAt the outset, it should be said that
each person has their own
rate of progress in meditation -- some are faster, some slower. However,
whatever your rate of progress, just like learning to fly an aeroplane,
you need to put in a certain amount of 'flying time' to master the skills.
=&nbIf you consecrate enough time and have
a proper understanding of
the technique, before long you will start to see progress at your own
personal pace.How can I make sure my meditation is regular?
=&nbMeditation will be of only limited
use to you if you practise it on-and-off.
=&nbThe key to success in meditation is
keeping the promise to yourself to
meditate once or twice every day. You need to set aside a realistic amount
of time each day to meditate. You are recommended to set a daily duration
for your meditation starting with twenty minutes per day and gradually
increasing over the period of two months. The recommended times are
based on the usual lengths of time beginners can sit comfortably in a
half-lotus position on the floor! If you feel comfortable, you can certainly
meditate for longer than recommended -- but be realistic! Set a start time
for your meditation and stick to it. When it is time for meditation, stop
what you are doing, find a quiet place to sit, close your eyes and meditate.
=&nbThe most important thing is to fix
the habit of meditation in your daily life
and meditate in that period of time every day. Maintain the consistency
of
your practice.
=&nbMeditating regularly, every day, is
of inestimable value.
=&nbDo I have to meditate at a special
time of day?
=&nbPick a time (or times) of day for meditation
when you know you will be
free at the same time each day.
=&n;If your house is usually busy with
demanding children or pets, choose
a time which is usually peaceful.
=&nbTimes of the day which have proved
popular amongst meditators are
the morning and evening. If you choose to meditate in the morning, after
rising, you should do a little exercise to refresh your body then sit down
to meditate. This will give you the perfect start to your day.
=s p;If you choose to meditate in the evening,
such as just before going
to bed, meditation will help you to relax your mind, allowing you to make
the most efficient use of your time asleep.
= p ;In fact, it could be any other time of
day that's suitable for you --
experiment, explore.
=&n;Do I need to have a special place to
meditate?
=&p;You can meditate anywhere you choose.
=&p;You can meditate at home or, if you
prefer, in a spiritual meeting place
if you find it has an inspiring atmosphere.
=sp;You can meditate alone or in a group. Simply
make sure that the
environment is peaceful a place where you are unlikely to be interrupted.
=sp;Secondly, the ambient temperature should
be comfortable -- not too
hot and not too cold -- you will be the best judge of the temperature
for yourself.
bsp;Which method of meditation should I use?
= p;Just as different people like to eat different
sorts of food, it is no
surprise to find that different sorts of meditation suit people of different
temperaments. Part of our task as beginners in meditation is to find out
which sort of Dhammakaaya meditation suits us best.
=&nThere are a total of five variations
of meditation described. Follow
the techniques in order. Spend two weeks, meditating at least once a day,
to familiarize yourself with each of the techniques.
=sp;At the end of ten weeks you will be in
a good position to choose which
technique suits you the best. If in doubt, choose the simplest form of
meditation which suits you, with the meditation described in Chapter 6
as the ideal.Sitting posture for meditation
=& ;The ideal sitting posture for meditation
is the half-lotus position.
=& ;The half-lotus position means to sit
upright on the floor with your back
and spine straight -- cross-legged with your right leg on the left. You
will
almost certainly find that sitting on a meditation mat, cushion or pillow
will
make your position more comfortable. Ideally both your knees should
reach the floor -- together with your bottom forming three points of a triangle
which spreads the weight of your body. Such a position is often awkward
for
beginners, and in fact looser variations such as sitting with your legs
to one
side or sitting on a chair are also effective alternatives for beginners.
=sp;Your hands should rest palms-up on your
lap, and the tip of your
right index finger should touch your left thumb. When meditating, try to
avoid wearing tight clothing which might impede your breathing or
circulation. If you feel uncomfortable during your meditation, you
may change position.Being a good teacher to yourself
=&p;At the outset it should be mentioned
that to learn meditation from a book,
alone, rather than from a teacher in a group, puts you at a slight disadvantage.
bsp; You may have no-one to answer your questions
when you are curious and
you may have no-one to give you encouragement when you feel lazy!
bsp ;However, if you are self-disciplined and
follow the instructions in the book
carefully, through self-observation you can go a long way towards being
your
own teacher in this meditation technique. Unlike some other forms of meditation,
you can practise Dhammakaaya meditation without a teacher without fear of
straying from the correct path. There are three factors which you should
bear
in mind as you study meditation, to re-assure yourself that you are on the
right track:
1. Awareness: you should always be self-awareness, never losing consciousness
& or having diminished consciousness;
2. Feeling: the feeling which accompanies your meditation should never deviate
&;into an unpleasant feeling;
3. Focus of Attention: when you concentrate your attention, it should always
&nbe inside the body, not outside.
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SELF-INITIATION: MEDITATION VIA THE SEVEN
BASES OF THE MIND |
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=&nbStopping the mind is the secret of
success.(Phramonkolthepmuni)
=&nbSkills
and Tips
=&n ;In
this most basic method of Dhammakaaya meditation we acquaint
ourselves with three elements which will take us further in our meditation:
the visualized object of meditation, the centre of the body and the mantra.
=&n;The visualized
object of meditation is a bright object such as the sun,
the full moon, a star or a crystal ball which we imagine in our mind.
=&n; It is
visualized gently, as if one were remembering such an image
one had seen before -- and without the use of the eyes.
=&n ;The centre
of the body is situated at the seventh base of the mind in
the area of the stomach. It is here that we aim to focus the mind in meditation.
=&n ;Our normal
habit is to focus our attention outside the body, so to facilitate
bringing our mind back to the centre of the body we do so along a pathway
from a point in front of our face to a point in the centre of body via seven
intermediate bases (which in themselves are not important).
=& p;As a
result of practising this meditation the beginner should be able
to familiarize themselves with the position of the centre of the body.
=& p;The mantra
is a word or phrase of positive meaning which one repeats
to oneself silently during meditation. Because the mind cannot focus on
two
things at once, for as long as the meditator repeats the mantra, no interrupting
thoughts will be able to come into the mind. The mantra used traditionally
are
the words 'Sammaa Araha.m' (pronounced sam-mah-ara-hang) which means
'the purest state attainable by a human, attained in the correct way'.
=& p;If you
are unhappy with this mantra, you may substitute any other word or
phrase of your own which for you has a positive meaning.
=&n ;Practising
this Self-initiation via the Seven Bases of the Mind will allow you to:
= = *
slow down the mind;
= = *
reduces our impatience to see something in meditation;
= = *
increases our certainty about the position of the centre of the body;
= = *
helps us to reduce problems of trying to use the eyes instead of the mind;
=& n The
Method
=&n ;Softly
close your eyes as if you were falling asleep. Relax every part of your
body, beginning with the muscles of your face, then relax your face, neck,
shoulders, arms, chest, trunk and legs. Make sure there are no signs of
tension on your forehead or across your shoulders.
=&n ;When
your body is relaxed, relax your mind by putting aside all thoughts
about the things of the world. Feel as if you are sitting alone -- around
you
is nothing and no-one. Create a feeling of happiness and spaciousness in
your mind. Our attention is usually focussed at a point in front of our
face
because we are used to focussing our attention where the eyes can see.
=&n;Before
starting, it is necessary to internalize the mind by tracing a
pathway from the outside to the centre of the body. This pathway follows
seven resting-places for the mind. Very gently, using no effort at all,
imagine that there is a bright object such as a shining sun, a full moon,
a shining star or a crystal ball (choose the one which you find easiest
to
imagine) floating in front of your face.
=&p;Reduce
the size of the bright object until it is the size of the tip of
your little finger (about one centimetre in diameter) and floating in front
of your nostril (the left nostril for ladies and the right nostril for gentlemen).
=& ;This point
is called the first base of the mind. Make the object as
bright as you can and as clear as you can, while repeating to yourself
silently, the sound of the mantra 'Sammaa Araha.m' three times.
=&p;Now move
the object inside your nostril to a point inside your nose
next to the corner of the eye (on the left for ladies and on the right for
gentlemen). This point is called the second base of the mind. Make the
object as bright as you can and as clear as you can, while repeating to
yourself silently, the sound of the mantra 'Sammaa Araha.m' three times.
=&n;Now move
the object directly backwards on a horizontal plane to
a point at the centre of the skull (from here on the pathway is the same
for both ladies and gentlemen). This point is called the third base of the
mind.
=sp;Make the object
as bright as you can and as clear as you can, while
repeating to yourself silently, the sound of the mantra 'Sammaa Araha.m'
three times.
=&n;Now move
the object directly downwards to a point at the roof of your
mouth. This point is called the fourth base of the mind. Make the object
as
bright as you can and as clear as you can, while repeating to yourself silently,
the sound of the mantra 'Sammaa Araha.m' three times.
=&n;Now move
the object downwards to a point at the centre of your throat
just above the Adam's apple. This point is called the fifth base of the
mind.
=&n;Make the
object as bright as you can and as clear as you can, while
repeating to yourself silently, the sound of the mantra 'Sammaa Araha.m'
three times.
=&p;Now move
the object directly downwards through your chest and abdomen
to a point at the centre of the cross-section of your body on the level
of your
navel. This point is called the sixth base of the mind. If you imagine two
lines,
one running from your navel horizontally to your back and a second on the
same level, running from your left side to your right side, the sixth base
of
the mind is at the intersection of the two lines.
=&p;Move the
object so that its centre is at the intersection of the two imaginary
lines.
=&p;Make the
object as bright as you can and as clear as you can, while repeating
to yourself silently, the sound of the mantra 'Sammaa Araha.m' three times.
=&p;Now move
the object upwards the distance of two fingers' breadths.
=&p;This point
is called the seventh base of the mind. This base is the most
important point in the body. It is the very centre of the body and the point
where
the mind can come to a standstill -- thus we will not move the bright object
anywhere else. Always make the object as bright as you can and as clear
as
you can, while repeating to yourself silently, the sound of the mantra
'Sammaa Araha.m' continuously.
=&p;In this
way your mind will become gradually purer and inner experience
will unfold. If you find that you're not sure about the location of the
centre of
the body, anywhere in the area of the stomach will do. Don't be disappointed
if you find your mind wandering. It is only natural for beginners -- but
each
time your mind wanders always bring your mind back again to the centre and
continue by visualizing your bright object and repeating the sound of the
mantra
to yourself.
=sp;Keep bringing
your mind back again to the centre over and over again until
eventually the mind will become familiar with the centre of the body and
stay
there more than wander. Eventually the image in the mind will become clearer
and brighter of its own accord. The feeling of wellbeing in the mind will
become
stronger.
=sp;The number
of thoughts in the mind will dwindle to the point that there
are no remaining thoughts in the mind and the mind can come to a standstill
at the centre of the body -- our initial aim in the practice of meditation.
=&n;At this
stage the shining object is connected firmly to the mind, and is seated
at the centre of the body. You will experience happiness. With continuous
observation
at the centre of this bright object, it will give way to a succession of
increasingly
refined experiences of purity, brightness and wisdom, all coming from inside.
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VISUALIZATION AT THE CENTRE OF THE BODY |
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= p ;Consistency
is the heart of practice -- accumulate as many hours of
meditation experience as you can -- hours of stopping, hours of stillness,
hours at the centre....(Phrarajbhavanavisudh)
=&p;Skills
and Tips
=&n;In this
second method of Dhammakaaya meditation we build on the
confidence about the position of the centre of the body learned in the
previous chapter.
=&n;Instead
of initiating the mind via the seven bases of the mind, after
relaxing body and mind, we focus our mind directly at the centre of the
body, using a visualized object and mantra as before.
=&n;Visualization
uses a visual object of meditation as a focus for the mind,
which some might misunderstand as being a form of attachment that will
hinder the liberation of the mind.
=&n;In fact,
the visual object of meditation serves as no more than a 'raft'
for the mind to cross over to a higher state. Once it has served its purpose
it will be discarded, not like someone who erroneously carries his raft
further
even after he has reached the far shore. Once the visualized object has
served its purpose, meditation will continue by focussing on successively
more refined objects of meditation that arise as a result of the practice.
=&n;Before
practising meditation through visualization, you should note that
seeing outside the body and seeing inside have their differences and we
have to change the way we apply effort accordingly. Whenever we look at
things outside our body we can see them clearly as soon as we open our
eyes.
=&n;However,
when we see things internally, we see them gradually -- they
get gradually clearer and clearer until we can see them clearly. This
we have
to accept. Thus when we come to meditate through visualization we must
apply effort gently.
=& n Wait
for the mind to be peaceful and imagine an image with the minimum of effort.
=&nbBy this
time in your introduction to meditation, it is likely that you will still
be
contending with extraneous thoughts in your mind. Like in the method explained
in the previous chapter, we still use the mantra to overcome these unwanted
thoughts during meditation.
=&nbThe
Method
= sp;Sit in
the half-lotus position with your back and spine straight as described
in the previous chapter. Softly close your eyes and relax every part of
your
body, beginning with the muscles of your face, then relax your face, neck,
shoulders, arms, chest, trunk and legs. Make sure there are no signs of
tension
on your forehead or across your shoulders.
b sp;Stop thinking
about the things of the world. Feel as if you are sitting
alone in the world. Create a feeling of happiness and spaciousness in
your
mind. Feel that your body is empty space, without organs, muscles or tissues.
=&p;Gently
and contentedly rest your attention at a point near to the seventh
base of the mind -- the centre of the body described in the previous chapter.
=&p;Gently
imagine a bright, clear object of meditation (like the shining sun,
the full moon, a star or a crystal ball -- any one of this four) about
the size
of the tip of your little finger is located at a point inside the centre
of your body.
= sp;If you
find that you're not sure about the location of the centre of the body,
anywhere in the area of the stomach will do. Just make sure that it feels
as if
you are imagining within your body not at a point outside the body --
while at
the same time repeating the mantra to yourself.
=&p;Maybe
you'll find at first you can imagine nothing -- everything inside
seems to be dark -- but later you'll be able to see a bright object of
increasing
clarity. If you use too much effort you will find that it gives you tension
in
your forehead. If you are too relaxed about your visualization you will
daydream or fall asleep. Use your intuition to keep the right balance
of
mind and it will allow you to further your progress continually.
=&p;Allow
your mind to come to rest at a point at the very centre of the
bright object.
=&p;Use
the subtlest of effort and you will find that the object becomes
brighter and clearer -- and will enlarge by itself.
=&p;If you
use too much effort you will find that it gives you a headache.
=&n;It is
common for beginners to try to rush the process -- but resist the
temptation. Meditate by applying your mind in a leisurely way instead.
=&n;See
with your mind, not with your eyes and relax. Don't try to force
images into your mind. Always make the object as bright as you can and
as clear as you can, while repeating to yourself silently, the sound of
the
mantra 'Sammaa Araha.m' continuously as if the sound of the mantra comes
from the centre of the bright object. In this way your mind will become
gradually purer and inner experience will unfold.
=&p;Don't
be disappointed if you find your mind wandering. It is only natural
for beginners -- but each time your mind wanders always bring your mind
back again to the centre and continue by visualizing your bright object
and
repeating the sound of the mantra to yourself.
=&p;Keep
bringing your mind back again to the centre over and over again
until eventually the mind will become familiar with the centre of the
body
and stay more than wander. Eventually the image in the mind will become
clearer and brighter of its own accord. The feeling of wellbeing in the
mind
will become stronger. The number of thoughts in the mind will dwindle
to
the point that there are no remaining thoughts in the mind.
=&n;You
may find that the sound of the mantra seems to die away of its
own accord.
=&p;If there
are no more interrupting thoughts in the absence of the mantra,
there is no need to start anew with the mantra -- just sit for meditation
in
silence, allowing your attention to be absorbed at the centre of the bright
object in silence. Eventually the mind will come to a standstill at the
centre
of the body.
=&n;At this
stage the shining object is connected firmly to the mind, and is
seated at the centre of the body. You will experience happiness.
= p; With continuous
observation at the centre of this bright object, it will
give way to a succession of increasingly refined experiences of purity,
brightness and wisdom, all coming from inside.
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MANTRA-LESS VISUALIZATION |
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=&nbGentleness
and contentment are the things we must cultivate alongside
meditation no matter what our level of advancement (Phrarajbhavanavisudh)
=&nbSkills
and Tips
=&nbBy the
time you come to this third method of Dhammakaaya meditation
you should find that the number of thoughts remaining in your mind is much
reduced.
=&nbHopefully,
you should also find that the mind is less distracted than it
was before and should consequently wander less.
=&nbEven though
we still use the visualized object as before, there should
be no need to use the mantra any more.
=&nbIf we
find that there are still thoughts arising in the mind, instead of
trying to block them out with the mantra, we let them go by pretending
that we have no interest in them -- as if they were just unwanted guests
that will go away if ignored.The Method
=&nbSit in
the half-lotus position with your back and spine straight as
described in the previous chapter. Softly close your eyes and relax every
part of your body, beginning with the muscles of your face, then relax
your face, neck, shoulders, arms, chest, trunk and legs.
=&nbMake sure
there are no signs of tension on your forehead or across
your shoulders.
=&nbStop thinking
about the things of the world. Feel as if you are sitting
alone in the world. Create a feeling of happiness and spaciousness in your
mind. Feel that your body is empty space, without organs, muscles or tissues.
=&nbGently
and contentedly rest your attention at a point near to the seventh
base of the mind -- the centre of the body described in previous chapters.
=&nbGently
imagine a bright, clear object of meditation (like the shining sun,
the full moon, a star or a crystal ball -- any one of this four) about the
size of
the tip of your little finger is located at a point inside the centre of
your body.
=&nbIf you
find that you're not sure about the location of the centre of the body,
anywhere in the area of the stomach will do. Rest your mind at the point
which
for you gives the strongest feeling of well-being and 2certainty -- the
point
where you feel contented to rest the mind continuously.
=&nbImagine
your bright object with a light and gentle attention as continuously
as you can, for as long as you can, without letting your mind wander anywhere
else.
=&nbImagine
with a soft and gentle attention, an attention so soft that it is like a
bird feather floating down to settle upon the surface of some water -- floating
down so lightly that it doesn't even break the surface of the water. Such
is the
gentleness of the attention we need to imagine our bright object continuously
at
the centre of our body.
=&nbIf you
find your mind wandering, as soon as you realize, always bring the mind
back to the centre and continue as before.
=&nbIf you
use too much effort you will find that it gives you tension in your forehead.
=&nbIf you
are too relaxed about your visualization you will daydream or fall asleep.
=&nbUse your
intuition to keep the right balance of mind and it will allow you to
further your progress continually.
=&nbSee with
your mind, not with your eyes and relax.
=&nbIf you
find interrupting thoughts coming into your mind, notice the thoughts
but don't allow the first thought to elaborate into a second or a third.
=&n;Like the
saying goes -- a bird may land on your head, but there is no need to
let it build a nest there! In the same way, if you pay no attention to thoughts
which
arise in the mind, just observing them, the ensuing train of thought will
never get
the chance to arrive.
=&nbEventually
the mind will become familiar with the centre of the body and
stay there more than wander.
=&nbThe image
in the mind will become clearer and brighter of its own accord.
=&nbThe feeling
of well-being in the mind will become stronger.
=&nbThe number
of thoughts in the mind will dwindle to the point that there are
no remaining thoughts in the mind. Eventually the mind will come to a standstill
at the centre of the body. At this stage the shining object is connected
firmly to
the mind, and is seated at the centre of the body. You will experience happiness.
=&nbWith continuous
observation at the centre of this bright object, it will give way
to a succession of increasingly refined experiences of purity, brightness
and wisdom,
all coming from inside.
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OBSERVATION |
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=&n;Whatever
there is to see, observe it continuously, in contentment, without
thinking anything -- nothing more, nothing less (Phrarajbhavanavisudh)
=&nbSkills
and Tips
=&nbOur meditation
techniques become simpler as we proceed further in the book.
=&nbIn all
the techniques we have encountered up until now, we have used
visualization (creating an image in the mind) as the method by which we
focus
the mind at the centre of the body. Supposing we were not to visualize anything,
but simply to rest our attention at the centre of the body and see what
is already
there for us to see -- who would guess that the mind may have as much to
see
as when you imagine?
=&nbFor many
meditators, this proves to be the case -- simply observing yields
more inner experience than 'jump starting' by visualizing a bright object
-- but
of course, this ability comes about only on the firm foundation of skills
learned
in the previous chapters. The way in which you learn to observe at the centre
of the body, is similar to the way our eyes 'adapt' to the low-lighting
of a room
suddenly plunged into darkness.
=&nbIn the
beginning nothing but darkness will be seen, but before long, first
forms, shapes and eventually colours and light will become apparent.
=&nbIt is
a process that cannot be rushed. When you are establishing the position
of the centre of the body, work by your sense of touch and feeling instead
of by
your imagination.
=&nbThe method
is a good alternative for those who find they unwittingly 'try too
hard' when visualizing an object of meditation.
=&nbThe
Method
=&nbSit in
the half-lotus position with your back and spine straight as described
in the previous chapter. Softly close your eyes and relax every part of
your
body, beginning with the muscles of your face, then relax your face, neck
shoulders, arms, chest, trunk and legs.
=&nbMake sure
there are no signs of tension on your forehead or across your
shoulders.Stop thinking about the things of the world.
=&nbFeel as
if you are sitting alone in the world. Create a feeling of happiness
and spaciousness in your mind.
=&nbWhen your
mind feels completely relaxed, harmonized and unified --
and your body is completely relaxed too -- very gently, using no effort
at all,
allow your attention to settle and to centre itself to the point in the
middle
of your stomach -- and maintain your mind there, at this point in the centre
of your stomach, as continuously as you can, for as long as you can, without
letting your mind wander anywhere else.
=&nbYou should
choose the point at the centre of your stomach which you
feel that for you feel is the point of greatest contentment.
=&nbThe point
where you feel you can rest your mind continuously without
moving the mind to anywhere else.
=&nbFor this
method of meditation we maintain the mind at the centre of
the body simply by observing without imagining anything.
=&nbObserve
whatever there is to be seen at the centre of the body. If there is
darkness to be observed -- then observe the darkness. If there are shadows
to be observed -- then observe the shadows.
=&nbIf there
are images to be observed -- then observe the images. If there
is brightness to be observed -- then observe the brightness.
=&nbIn brief
-- observe whatever there is to be seen -- observe continuously
with a light and gentle attention, without entertaining any thoughts in
your
mind, without judging the things that you see, without any expectations,
without
becoming elated by the pleasing things that we see, without feeling disappointed
by displeasing things that we see.
=&nbSimply
observe and nothing more -- just as you would watch a television
screen without trying to interfere with the programme which you see on the
television screen in the same way we simply observe without trying to interfere
or affect the things that we see in the mind.
=&nbThe important
thing is to rest your mind at the centre of the body continuously
with a light and gentle attention -- never letting your attention wander
anywhere else.
=&nbWith the
continuity of effort eventually the mind will become subtler and the
images in the mind will become subtler too.
=&nbAnd the
feelings in the mind will become more refined, while at the same time
the number of thoughts the mind will become gradually reduced -- until the
mind
can come to a standstill at the centre of the body.
=&nbSo cultivate
the mind in this way using your chosen method -- with a light
and gentle attention -- as continuously as you can for as long as you can
without
letting the mind wander anywhere else.
=&nbAs the
mind becomes more refined you will start to have access to more
refined and subtle states of mind -- because the mind can only have access
to
states of mind which are as subtle as the mind itself.
=&nbSo cultivate
the refinement of the mind, cultivate the subtlety of your mind
using your observation skills as continuously as you can for as long as
you can
without letting the mind wander anywhere else.
=&nbEventually
the mind will come gently to a standstill at the centre of the body
allowing the mind to go deeper inside -- deeper into purity, deeper into
brightness
and deeper into the hidden wisdom of the mind.
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LOVING-KINDNESS MEDITATION |
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=&nbContent
with stillness of mind, a clear sphere the size of the moon or
the sun will appear at the point of stopping.
=&nbContent
with stopping, with perfect poise at the centre of the sphere,
another sphere will appear (Phramonkolthepmuni)
=&nbSkills
and Tips
=&nbLoving-kindness
meditation is not intended as an alternative to other
forms of meditation but can be performed as a supplement either before
or after your time of normal meditation.
=&nbIf you
practice loving-kindness meditation for a few minutes before
your normal practice it will soften the mind, creating the feeling of
spaciousness, and make progress in your regular meditation more fruitful.
=&nbIf practised
after your regular meditation practice it will spread the
positivity generated as the result of your meditation for the benefit of
all
other living beings.
=&nbThe traditional
benefits of loving kindness meditation are that it will
allow you to sleep soundly, wake in happiness, have sweet dreams, be
free from anger, endearing to others, optimistic about human nature and
make progress in your meditation with ease.
=&nbThe
Method
=&nbFollow
the meditation method of your choice as explained in Chapters
3, 4, 5, 6 or 7. Leave yourself five extra minutes of meditation at the
end
of your meditation to follow the instructions as follows:
=&nbAllow
the mind to rest gently at the centre of the body until it comes to
a standstill. Using only minimal effort to rest the mind at the centre of
the
body, you will notice that the mind begins to expand as a sphere outwards,
spreading the well-being arising as a result of the meditation to all beings
within its sphere.
=&nbAllow
the sphere to spread until it encompasses your whole body. Silently
entertain the wish that your body be well and happy and free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole room in which
you are seated. Silently entertain the wish that all beings in the room
be well
and happy and free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole of your
neighbourhood. Silently entertain the wish that all the beings in your
neighbourhood be well and happy and free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole of your town.
Silently entertain the wish that all beings in the town be well and happy
and
free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole of your province.
Silently entertain the wish that all beings in the province be well and
happy and
free from suffering. Allow the sphere to spread until it encompasses the
whole
of your country. Silently entertain the wish that all beings in the country
be well
and happy and free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole of your continent.
Silently entertain the wish that all beings on your continent be well and
happy
and free from suffering.
=&nbAllow
the sphere to spread until it encompasses the whole planet. Silently
entertain the wish that all beings on the planet be well and happy and free
from
suffering.
=&nbAllow
the sphere to spread until it encompasses the whole of the cosmos.
Silently entertain the wish that all beings in the cosmos be well and happy
and
free from suffering.
=&nbAt the
end of your meditation on loving-kindness, condense your mind back to
within yourself, as always with your mind centred at the centre of the body,
and
come to the end of your meditation.
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MEDITATION IN EVERYDAY LIFE |
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=&nbIntegrating
meditation into your everyday life is simple.
=&nbJust make
the promise to yourself that any night when you haven't done
your meditation, you won't dare to go to bed! (Phrabhavanaviriyakhun)
=&nbOur meditation
and our everyday life affect each other mutually.
=&nbImprovements
in your meditation will serve to improve your everyday life
and vice-versa.
=&nbDon't
be surprised if the ups and downs of everyday life seem to affect
how you meditate.
=&nbIt is
a pitfall of beginners to feel that they are making no progress or that
their meditation is even getting worse as time goes on!
=&nbHowever,
solace can be taken in reminding oneself that many more factors
affect the quality of our meditation than meet the eye.
=&nbThe best
we can do is to make the effort to be observant about the possible
connections between our inner and outer lives. Try to notice the things
that put
you in the mood for meditation and the things that seem to make it more
difficult
for you to meditate.
=&nbOften
it is helpful for meditators to keep a diary of their meditation experience
--
short notes written after each session while the inner experience is still
fresh
in the mind. This personal record will prove invaluable over a long period
of time.
=&nbYou will
find that learning how to optimize everyday life to help your meditation
is an art in itself -- a sophisticated science that goes beyond the scope
of this book,
but which can be studied on courses held in many of the centres mentioned
at the
end of this book.
=&nbIn general
if you are the sort of person who is kind and ready to help other
people then it will help your meditation. At the same time one should be
responsible
for the human dignity of oneself and others and upholding an economy that
is
ethically fair.
=&nbIf you
follow these norms of behaviour, you will find that your meditation
improves a lot.
=&nbAs mentioned
at the beginning of this book, there are some disadvantages
in learning meditation from a book rather than directly from a teacher.
=&nbThese
disadvantages are not insurmountable, and the knowledge and
techniques contained in this book are sufficient for you to practice meditation
and progress without hindrance up to the stage where your meditation becomes
stable.
=&nbYour aim
in meditation should be to attain a clear counter-image inside
which is as clear as a diamond and as bright as the midday sun, permanent
in your mind so that you can see it with your eyes open or closed, the whole
of the time.
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EXTENDING YOUR EXPERIENCE
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=&nbDig
your well in search of the spring,Keep on digging never rest.
=&nbDig
shallow, no water's to be found, Dig until you reach and the water
flows. (Phramonkolthepmuni)
=&nbIn
the Beginning
=&nbThe
biggest limitation to extension of experience for western meditators
is the length of time they can comfortably sit cross-legged on the floor.
=&nbSometimes
one would like to sit for longer, but bodily discomfort
becomes a distraction. In the first year, while your body is adapting,
see if you can work your meditation time up to a full hour.
=&nbIf
you have the opportunity to join a half-day retreat, a full-day
retreat or a weekend retreat, you will certainly benefit from the experience.
=&nbAfter
a Year
=&nbOnce
you have been meditating at home daily for up to a year, you
will find it very useful for your long-term meditation to join one of
the seven-day
retreats led by qualified teachers from the Dhammakaaya Foundation.
=&nbPopular
week-long meditation retreats for English/Chinese speaking
devotees are held by the Dhammakaaya Foundation in Thailand, regularly
throughout the year1.
=&nbBesides
instruction in Dhammakaaya meditation for those of all levels
and training in self-evaluation of your meditation progress, the retreat
is
the chance to study self-development and ethics connected with the meditation
through lectures and group study.
=&nbThere
may be a minimal charge for food and accommodation (at the time
of writing about US$100/week). Details of dates and application forms
for these
retreats can be requested from the temple guestmaster at the following
address.
The Guestmaster
Dhammakaya Foundation
Department of International Relations
Khlong Luang, Patumthani 12120 Thailand
Tel. +66-2-8312540
Fax. +66-2-8312504
e-mail: guestmaster@dhammakaya.or.th
www.dhammakaya.or.th
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