Meditations – Defining the Purpose of Your Meditation Session
Posted by on Jul 27, 2010
The concept of meditating for many people is that of hippies sitting out in the bush, high on weed, all chanting together or of Buddhist Monks in the high mountains of Tibet chanting their sacred text. Meditation can be all of that and more. Meditation is for everyone, not just a select group. When choosing to meditate, you must clearly define the purpose of the meditation session. Meditation in the western world is most commonly related to stress relief and to help ease the strains of everyday life but it does not have to be.
What is meditation?
Most people miss understand the purpose of meditation and what you can achieve with it. The purpose of meditation is to remove the demands the world places on your mind. It is about clearing your mind so that you can prepare for the next on-slaught the world decides to throw at you.
If you are stressed then meditation will help you to clear your mind of the stress so that you can better focus on the issues that are causing the stress. The cool part is that during a meditation session you can teach yourself or direct yourself to do anything you want.
In a book I have become a great believer in, Think and Grow Rich by Napoleon Hill, the writer in his third secret of what millionaires know to become obscenely rich and successful, he talks about Autosuggestion. Autosuggestion is about programming your mind to become successful and achieve what you want.
Meditation is a great tool in helping you to achieve this objective. In fact meditation is the best way to help reprogram your mind to achieve anything. Buddhist monks for millenniums have been using meditation to help in their path to enlightenment and in becoming a better person. During their meditations they reflect on where they are in their life and based on the sacred texts provided by Lord Buddha they use these during their meditations to reflect on what they have done and use the teachings to become a better person and achieve enlightenment. They use the sacred texts to help their reflections in changing who they are to what they want to be.
This leads me to an important statement, do not meditate for the sake of it, have a clear purpose for your meditation session.
If you are stressed then your meditation session should be focused on helping you to overcome the stress and get back to a point of calm. Once you have got to the point of calm then your next step is to meditate on the issue that is causing you the stress. For example, if someone in your office is causing you stress through bullying or being rude to you then you should be using your meditation sessions to retrain your mind on how to deal with these bullies.
The retraining meditation session could be achieved through using lessons or repeating text from people who are experts in this area and then reflecting on the lessons during the meditation session. Alternatively, you can reflect on the actual situation where you had a run in with the person who is causing you issues and then during your meditation reconstruct the situation and work out ways you could have made the situation better. Essentially you can use the meditation session to role play and work out a strategy to ensure you maintain control over the situation the next time someone is causing your pain and suffering.
Using meditation in this way will help you in dealing with situations more effectively. The reason we do the reflections during meditation is because that is when our mind is without clutter or impacted by the stresses of day-to-day life. Before doing the reflection you should always deal with the stress before beginning the reflection or you will not achieve your outcomes.
Look, what I wanted for you to get out of this article was that, before you start your meditation, you should always have a clear outcome that you want to achieve with the meditation. If you do not meditate with a purpose, then your meditation will not be effective.
Would you like to learn more on the Thirteen Secret Steps all millionaires know in the path to becoming an obscenely wealth and a successful person. Then find out how by learning from Bob Proctor how to Think and Grow Rich. Check out our Meditation Music to help you master this important program and to get some relaxation. Would you like to be successful online then Learn Copywriting with our simple easy to follow 32-Step Copywriting System
Author: Chris Le Roy
Article Source: EzineArticles.com
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Meditation Tips from the Bhagavad Gita
Posted by on Jul 24, 2010
Krishna has previously explained to Arjuna the need for living in a quiet and retired environment, even though active in the world. No matter how spiritual we like to think ourselves, our immediate environment and the condition of our body is a major factor in how our mind behaves in meditation. The external often dictates the condition of the internal. Now he takes up the subject of what the yogi should be doing in his retreat-whether at home or “on retreat” elsewhere. He has already mentioned the major activity, saying: “He should meditate on the Atman unceasingly.” So he proceeds:
The yogi’s seat (asana)
“The place where he sits should be firm, neither too high nor too low, and situated in a clean spot. He should first cover it with sacred grass, then with a deer skin; then lay a cloth over these.” (Bhagavad Gita 6:11)
Krishna assumes that the yogi will be sitting on the ground-as was usual in India at that time and even today in many instances. We will look at that first and then consider other options.
The ground should be firm, neither soft nor shifting as sand or gravel or on a heap of things that could slide. Sand is pulverized stone and after sitting awhile literally becomes stone-hard. Not being soft indicates also that the ground should be dry.
The yogi should not perch himself in a tree, on the edge of a precipice, or in/on any place where he might fall off if he fell over-either in sleep or samadhi.
The place should be clean, without dirt or debris. It should also be pure, not in a place where evil things have taken place, nor in a ceremonially defiling place such as a cemetery, a grave, or a place where killing of any kind has taken place or there are the remains of sentient beings.
Dampness and cold are often properties of earth where the yogi might sit, so he is directed to first put down some kusha grass. Kusha grass is considered purifying, and rings woven of it are sometimes worn in worship to keep the hands ritually pure. It is also a remarkable insulator, both physically and metaphysically. In India I have used kusha mats with a blanket on top for sleeping on damp ground in bitterly cold weather, and was never bothered with either damp or cold-at least underneath me. Such mats also make very good meditation seats. However, only dried kusha grass is used in matting, and the edges are very sharp and liable to cut the one handling it carelessly.
To compensate for this, and to increase the insulating effect, a deer skin may be placed over the kusha grass. A deer skin is the only animal skin considered appropriate for the yogi’s meditation seat (asana) because the vibration of the deerskin is neutral and therefore conducive to peace and tranquility. However, the deer must have died a natural death. To use the skin of a deer killed for its skin is to violate the precept of ahimsa. One of my vivid memories of the Hardwar bazaar is seeing deer skins for sale that had bullet holes in them. When I once expressed disapproval of this to a shop owner, he was quite sympathetic and said: “I understand how you feel about the deer being shot by a gun. Quite a few yogis object to that. If you give me some time I will find you one that was killed with a bow and arrow. I will provide you with certification to that effect.” When I explained that I was objecting to the killing of the deer, no matter what form it took, I could see that he thought I was being quite eccentric. Nevertheless, leading yogis have told me themselves that the deer must have died naturally. This makes such a skin hard to come by, since decay will begin right away. But it is possible, for I have seen them.
To keep the deer skin from becoming worn (I knew one yogi that wore out a skin every four years because he traveled almost constantly), Krishna instructs that a cloth should be placed over that (my yogi friend did not do this). He does not specify what kind, but at the time of the Gita cotton or silk would have been the common types. (Because the silkworms are killed to get the silk thread, many yogis would not use silk, though it, too, has insulating properties.) Paramhansa Yogananda recommended wool cloth as it also insulates against subtle earth currents as does kusha grass and silk. Sheepskins should not be used, as the sheep is killed to get it, whereas normal wool cloth is made from the wool sheared from the sheep without harming them.
There are two points mentioned here that you may think are inaccurate: cemeteries are not proper places for meditation, and no animal skins but deer skins are proper for yogis to use. Most of us have heard that crematory grounds are good places for meditation, and tiger skins are good to sit on for meditation. This is tantric tradition, not yogic tradition, and Krishna is purely a yogi.
The yogi’s chair
In the West many yogis prefer to use a cushion on the floor or sit on a chair. Both are perfectly fine, for the posture that will soon be described by Krishna is possible in a chair. It is important that our meditation posture be comfortable and easy to maintain. If you can sit in a cross-legged position without your legs going to sleep and making you have to shift them frequently, that is very good. But meditation done in a chair is equally as good. Better to sit at ease in a chair and be inwardly aware than to sit cross-legged and be mostly aware of your poor, protesting legs.
The chair should be comfortable-not hard, yet not so “cushy” that you bob around when you sit upright. It should also be of a design that will prevent your falling over in deep relaxation. A padded armchair can be very good for this, or one which has a curved back that will keep you upright.
The chair should not be so high that your feet cannot be resting flat on the floor, or so low that your knees are markedly above the base of your spine and can cause backache.
The insulation provided by kusha grass and deer skin are unnecessary when meditating in a chair so you need not bother with them. It is good if the chair can be used only for meditation. (The same applies to a pad or mat used for cross-legged meditation on the floor.). This will pick up the beneficial vibrations of your meditation, and when you sit on it your mind will become calm and your meditation easier. If you cannot devote a chair to your meditation, find some kind of cloth or throw that you can put over a chair when you meditate and remove when you are done.
The inner seat
Shankara wrote a short essay in which he analyzed the symbolism of the eight “limbs” of Patanjali’s Yoga. He says that the yogi’s asana-seat-must be a steady mind which remains focused on its object of meditation. With this in mind, Krishna adds:
“As he sits there, he is to hold the senses and imagination in check, and keep the mind concentrated upon its object. If he practices meditation in this manner, his heart will become pure.” (Bhagavad Gita 6:12)
The senses, their functions, and the inner memory of their past sensations in various forms are to be held at bay by the meditator. As he does so, absorbed in his meditation on the Divine, his heart becomes increasingly pure.
The yogi’s posture
“His posture will be motionless, with the body, head and neck held erect, and the vision indrawn, as if gazing at the tip of the nose. He must not look about him.” (Bhagavad Gita 6:13)
His posture will be motionless. The Sanskrit text says the body should be held motionless (achalam) and steady (sthirah). As the yogi meditates his body should not move back and forth or side to side, but be completely still. This is ideal, but please do not think that Krishna is advocating some kind of self-torturing coercion of the body. He does not say we should sit as stiff as a petrified mummy. That is just self-torment. For the great yogic adepts also say that the posture must comfortable-easeful and relaxed. The Yoga Sutras say: “Posture should be steady and comfortable.” The Yoga Vashishtha simply says: “He should sit on a soft seat in a comfortable posture conducive to equilibrium.” Shankara comments: “Let him practice a posture in which, when established, his mind and limbs will become steady, and which does not cause pain.” Relaxation is the key, for the Yoga Sutras further say: “Posture is mastered by relaxation.”
With the body, head and neck held erect. The Kaivalya Upanishad says: “Keeping the head, the neck and the body in a straight line.” The purpose of this is to ensure that the upright body will be balanced and not move. The head should be held so the chin is parallel to the ground. As Shankara directs: “The chin should be held a fist’s breadth away from the chest.” This is done by making a fist, holding it against your neck, and letting your chin rest on your curled-together thumb and forefinger. You need not be painfully exact, about this. The idea is to hold your head at such an angle that it will not fall forward when you relax. Otherwise you will be afflicted with what meditators call “the bobs”-the upper body continually falling forward during meditation.
And the vision indrawn. As if gazing at the tip of the nose. The literal translation from the Sanskrit is: “Looking toward [samprekshya] the tip of his nose [nasikagram svam].” This means that your eyes should be closed, relaxed, and turned somewhat downward. “As though gazing at the tip of the nose” indicates that your eyes should not be crossed-but just turned downward at the angle that they would be if looking at the tip of the nose in a relaxed manner. To help you sense the right angle to turn your eyes down, touch the middle of your horizontal forefinger to the tip of your nose and look down at the finger without turning your eyes in. That way you can determine the angle without making yourself cross-eyed. The angle is important because turning the eyes all the way down may strain them and also tend to put us to sleep. So the eyes should be turned down, closed, relaxed, and then forgotten about. If they spontaneously move up or down in meditation, that is perfectly all right, but we should begin with them turned down.
He must not look about him. This is not so hard to manage-keep your eyes closed!
Common sense must always be used. For example, those with back difficulties should make compensation for them, and not mind if they cannot sit fully upright.
Krishna makes no mention of the hands, because it does not really matter. Just rest them in your lap or on your thighs and forget about them.
The yogi’s inner work
“So, with his heart serene and fearless, firm in the vow of renunciation, holding the mind from its restless roaming, now let him struggle to reach my oneness, ever-absorbed, his eyes on me always, his prize, his purpose.” (Bhagavad Gita 6:14)
Just as there are several points for the yogi’s outer practice, so it is with his inner practice, and we should consider them. Here is Sargeant’s literal translation of this verse: “With quieted mind, banishing fear, established in the brahmacharin vow, controlling the mind, with thoughts fixed on Me, he should sit, concentrated, devoted to me.”
With quieted mind. Many people become impatient with themselves or their practice if right away their mind does not calm down, but that is why yoga is a practice and not a matter of instantaneous effect. After some sessions of practice the effect should begin and the mind start to quieten after the first minutes of meditation. After all, each day we have spent hours and hours stirring up our mind and forcing it into reactions of all kinds. Moreover, it is a living entity, not a machine that can be switched off with the flick of a finger. Right meditation practice will certainly still the mind after a bit. But we must be helping it by arranging our life in such a way that distractions will be minimal. Diet is also crucial here. A rajasic or tamasic diet (to be discussed in the seventeenth chapter) hinders the efficiency of yoga meditation. And most of all, our thoughts and emotions condition the mind substance, making it either easier or more difficult to still.
Banishing fear. This is not often discussed in writings or talks on yoga, but it should be given attention. It is no surprise that when we sit for meditation we will find that our mind is restless and trivial. We also realize that long-buried impulses from the past-including past lives-may surface, such as anger, lust, greed, and so forth. But in so many lives, as well as this one, we have been in situations that produced a great range of fear in us, from simple apprehension to absolute terror. When such things surface we are not aware of the cause, only the fear itself, and this actually compounds the fear. The fear of death also can arise, because in meditation, as in sleep, there is an approximation of the withdrawal of the life force that occurs in death. I have known a few people who were bothered by the fear of death in the beginning of their meditation practice. How did they overcome it? By the practice of meditation itself-nothing special is needed. So when unreasoning fear rushes over us, we need only keep on as usual and it will be banished. At times we may feel anxiety at the onset of peculiar sensations in the body as well as the mind, and fear that we may be harmed by whatever is producing them. There is also fear in the form of doubt to be contended with: fear that our meditation may be of no effect, or fear that we will not attain as much as we should, and even fear that we will not live long enough to make any significant progress. All these are just vagaries of the ego-mind and should be ignored.
Established in the brahmacharin vow. Certainly, part of “the brahmacharin vow” is celibacy, for even non-monastics must live a disciplined and non-sensual life. The idea that God “created” or ordained marriage so men and women could have all the sex they wanted in an approved setting is outrageous. All who aspire to true humanity-much less divinity-must be chaste in body and mind. Those who do not wish to so live should do as they please, but leave yoga alone. This is why Patanjali says that the first step in yoga is moral observance (yama-niyama) which includes brahmacharya-celibacy.
The Dharma Shastras which describe the correct life of non-monastics are quite explicit about the need for husband and wife to lead lives of continence. See how the yogi parents of Paramhansa Yogananda lived it as presented in Autobiography of a Yogi. In the very first chapter we find: “Mother made a remarkable admission to my eldest sister Roma: ‘Your father and myself live together as man and wife only once a year, for the purpose of having children.’” The fact that Yogananda, a devoted son and a pure-hearted yogi, would reveal this to the world in the pages of a book show how necessary he felt it was for both Eastern and Western readers to be shown the standard of chastity that yogis should observe in their life, not using their non-monastic status as excuse for lesser behavior. He underlined this later in the forty-fourth chapter, giving these words written to Mahatma Gandhi by his wife Kasturbai: “I thank you for the most perfect marriage in the world, based on brahmacharya and not on sex.” Please note that these are examples of married yogis, not monks imposing their ideas on others. Also remember that the guru of Yogananda’s parents was himself a married yogi, so there is no monastic influence in their case.
Having said all this, I must point out that the brahmacharin vow (vrata) involves the discipline, purification, control, and non-indulgence of all the senses. Furthermore, it is a vow-a voluntary resolution. Those who do not wish to make such a resolution need not do so. But they should not lie to themselves and others by claiming to be yogis.
Controlling the mind. When the mind is quieted, rendered fearless, and strengthened by the power (virya) accumulated through continence and discipline of the senses (for the word “virtue” is derived from the Latin word for power), then-and only then-it can be controlled.
With thoughts fixed on Me. The mind must not be made empty and static, for that would be stagnation and conscious coma. Rather, thoughts that impel the consciousness toward God must be generated in a constant, though calm, stream. Patanjali says that the repetition of Om and Its meditation “is the way.” But the Mundaka Upanishad is even more explicit, saying: “With mind absorbed and heart melted in love, draw the arrow and hit the mark-the imperishable Brahman. Om is the bow, the arrow is the individual being, and Brahman is the target. With a tranquil heart, take aim. Lose thyself in him, even as the arrow is lost in the target….Meditate on him as Om. Easily mayest thou cross the sea of darkness.”
He should sit. Both body and mind need to be steady. Shankara says that asana means steadiness of mind as well as of body. It has been said that Buddha became enlightened because he knew how to “sit” through firm resolution, holding body and mind under his control.
Concentrated. The mind must be gathered up and made unitary. This is the meaning of the word “yukta” in this verse. The mind must be joined or “yoked” first to itself and then to God in the state of yoga, of union.
Devoted to me. Such union is not abstract, nor is it only awareness of our finite spirit-self. Rather, it is a filling of the consciousness with God as the eternal Object-Subject. Self-awareness is necessary, but only as the precursor of God-awareness. In that awareness we find our true self, which is why Jesus spoke of “losing” our life to “find” it in the greater, primal Life that is God.
The yogi’s Goal
“If a yogi has perfect control over his mind, and struggles continually in this way to unite himself with Brahman, he will come at last to the crowning peace of Nirvana, the peace that is in me.” Sargeant: “Thus, continually disciplining himself, the yogi whose mind is subdued goes to nirvana, to supreme peace, to union with Me.”
Ever keeping this in mind and following what Krishna has just told us, the yogi will come to the Goal unerringly and-comparatively speaking-easily.
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional Hindu monastery in the small desert town of Borrego Springs in southern California. He has written extensively on spiritual subjects, especially about yoga and meditation and about the inner, practical side of the world’s religions. More of his writings may be found at the Ashram’s website, www.atmajyoti.org.
Author: Swami Nirmalananda
Article Source: EzineArticles.com
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The Fundamentals of Meditation
Posted by on Jul 21, 2010
1. Find a quiet secluded place to meditate. It is best to meditate at the same place every day. This enables you to build up a “meditative” atmosphere. If you can have a room just for meditation this is ideal. However in practise this is likely to be difficult, instead a small corner of a room could be set aside. This location for meditation should be kept clean and beautiful. However flowers and candles will inspire you to enter into a meditative consciousness. If you have a Teacher or Master you might like to keep their picture on your shrine.
2. When meditating it is best to meditate with a straight back and the spine straight. There are a couple of reasons for this. Firstly if you try to meditate whilst lying down you may easily fall asleep or start to doze off. This is a type of relaxation but very different to the inner peace of meditation. Meditation also awakens the energy centres or Chakras. This flow of spiritual energy flows up the spine so this is another reason to keep a straight back. However it is not necessary to meditate seated in the lotus posture, it is fine to meditate in a chair. The most important thing is to be comfortable so the body is not a distraction.
3. It is advisable to shower before meditating and wear light clean clothes. It is particularly helpful to change from work clothes.
4. When meditating it is important to leave a gap of approximately 2 hours after eating a heavy meal. After consuming a heavy meal the body will be concentrating on absorbing the food. Thus you will be more lethargic and meditation will be more difficult. On the other hand it is not good to meditate whilst very hungry because then you will be thinking of food whilst meditating.
5. Regularity is very important. If you meditate every day at the same time your body and mind will become used to this period of silence and stillness. Over time it will become easier to train the mind to be still. If you can meditate early in the morning this is the best time. Early in the morning the world is less restless and the atmosphere more conducive to meditation.
6. If the mind is very restless there are some preliminary activities that will help you enter into meditation. Firstly reading spiritual books about meditation will help tune the mind into meditation. Inspiring words from meditation teacher will definitely help to motivate our meditation.
“Meditation speaks. It speaks in silence. It reveals. It reveals to the aspirant that matter and spirit are one, quantity and quality are one, the immanent and the transcendent are one.”
- Sri Chinmoy
7. Secondly playing spiritual, meditative music will also have a calming influence on the mind. However it is important to be careful with the choice of music to make sure it is meditative and not too dynamic.
8. Sincerity. It is important to take your meditation time seriously. It is not the length of meditation that is important. What is important is how sincere your meditation is. When meditating you should try to forget about everything else and concentrate only on stilling the mind and entering into a meditative consciousness.
Richard is a member of the Sri Chinmoy Centre in Oxford, where he offers free meditation classes. Richard studies meditation under the guidance of Sri Chinmoy. Sri Chinmoy has written several books on Meditation since coming to the West in 1964
Author: R Pettinger
Article Source: EzineArticles.com
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Is It Meditation or Prayer
Posted by on Jul 18, 2010
While at the cash register the woman who was checking me out and I started a conversation about how to reduce stress. I suggested that meditation can reduce stress in our lives. The woman said that she didn’t have time, because she worked two jobs. I said during your break go outside and consciously watch and monitor your breathing. Consciously watch the breath coming into the chest, and slowly releasing your breath on exhalation. That was in itself meditation, and would help in reducing stress. She then stated that she knew about meditation, and that all she needed to do was to read scripture, and concentrate on the messages from God for her. I had lost the conversation because she didn’t truly understand the concept of meditation. Our conversation also revealed to me that she had intertwined and confused meditation with prayer.
Meditation and Prayer have often been used interchangeable. Are they the same, or is there some difference between the two? Webster’s ® Dictionary defines meditation as focusing one’s thoughts; to reflect on or ponder over; to plan or project the mind with intention or purpose. Prayer is to entreat, implore, often used as a function word in introducing a question, a request, or plea. Already the differences are that mediation is reflective, and prayer requires action. Why do people get confused? It is true both require silence, and both are personal. My belief is that many people do not understand prayer or meditation.
Prayer involves actively seeking help from God, or some sort of spiritual deity, a higher power. The most powerful and most well know prayer is one that is as simple as “God help me.” The words of a prayer can also be in the form of a hymn, an incantation or an utterance from the person seeking answers to his life’s problem. Praying throughout the day and seeking guidance as the day progresses is another form of prayer. Ultimately prayer is a communicative relationship between the created and the creator, and can be incorporated into the daily “thought life.”
People will often confuse the two and decide that meditation and prayer are transposable. Meditation and prayer are very similar in nature, especially individual prayer. For prayer to work usually requires solitude and quiet, but not always. For meditation to work effectively the requirements are usually solitude and quiet. As we can see those are the similarities of the two, and yes both can be achieved within a group. The differences lie in the outcome, and intention of the person performing the prayer or the meditation. Prayer can often turn into mediation, but meditation cannot turn into prayer.
Meditation requires quieting the mind through your breath, or mantra, the mystical formula of invocation or incantation said during meditation to quiet the mind. There are many varieties of mantras and there is not one better than any of the others. These mantras have meaning, and guide the mind and health of each individual. Some mantras are as simple as “om”, others are “I am” and “so hum.” What matters is that the person who is meditating gets to the place where there is nothing, or the place right between the in breath and the exhalation of breath. The goal is to communicate with one’s soul.
In prayer there are many kinds of prayers such as; morning, evening, praying over meals and prayer with physical gestures. There are many ways to pray, Christians bow their heads, Native Americans dance. Sufis whirl. Hindus Chant. Orthodox Jews sway their bodies back and forth. The Quakers keep silent. The varieties of prayer are endless, and they encounter every religious group. In understanding prayer there are many approaches. Prayer is communication between an individual or group to a spiritual deity. Prayer is answered on a spiritual schedule, one without hour hands or calendars.
The person who prays, has a belief that they will receive an answer. The prayer is intended to inculcate certain attitudes in the one who prays, rather than to influence the recipient. The prayer is intended to affect the very fabric of reality itself. The recipient expects, believes, or appreciates prayer when the prayer is directed towards them. Prayer is important to the spiritual well-being of the person conducting the prayer as well as a group who gather for that intent.
Meditation is easier than people think. Meditation is the practice of focusing your attention within, and quieting the mind. Take a moment; relax your body, and take a few deep breaths, and close your eyes. The simplest form of meditation is following your breath as it comes and goes through your nostrils, following it down into the lungs and then following the out breath from the lungs and back up through your nostrils. You can also use that mantra, a word or phrase that has meaning for you as you release the out breath. A beginner will need to focus on a particular object like a candle flame, or a shape, a picture or something that is pleasant to your eye. The meditation can be as long as five minutes for the novice to hours for the more experienced. If for some reason you get distracted then return your focus and attention back to your breathing.
For centuries, monks, nuns, mystics and wandering ascetics preserved the art of meditation, and used it in secret, to enter higher states of consciousness and ultimately to achieve the pinnacle of their particular path. The lay person had access to a few of meditations techniques, but the practice remained a sacred pursuit limited to an elite few who were willing to renounce the world and devoted their lives to the practice of meditation. Time has given over to the mainstream with its practical benefits being applauded in every medium, both actual and virtual. The reason meditation works so effectively is that it connects you to the spiritual dimension. The art of state of just being, that place in between breaths; the connection to one’s soul.
Mediation can also be accomplished through the practice of mindfulness. This requires the blending of concentration and receptive awareness. It too is as easy as being mindful of ones breath, and easy for a beginner to learn, and very adaptable to the busy schedules most of us face. Most people who meditate are looking to living a more harmonious, loving, stress-free life; not being divorced from the people and places you love. The beauty, belonging and love you seek are right here and right now, and all you need to do is focus your mind, open your mind, and open your heart. In essence you are paying attention to the experiences of each moment. Practicing mindfulness could be as simple as focusing your attention on the art of drinking water, watching the sunrise or sunset, or eating a cookie.
Ponder for a minute that cookie. Maybe it’s one that came fresh from the oven, smelling of warmth, and the good smells that fresh baked cookies bring to mind. Hold that cookie for a minute. Look at the texture, the ingredients; knowing that when you put it in your mouth it will be an exquisite taste. Take one small bite, and focus your attention on the taste and the bite of that cookie. How does it feel in your mouth? How does it feel on your tongue, and teeth? Now swallow it, and feel it go down towards your stomach. Take another small bite and do the same. What are your emotions, or memories that stir within you? That is the art of mindfulness; which is a beginning meditation practice.
Meditation is not thinking, it’s the opposite of that, it’s non-thinking. Meditation is not daydreaming, they offer their own rewards. Spacing out is not meditation which involves a gap in which nothing seems to be happening. It’s definitely not repeating affirmations, which basically are more like positive thinking. Meditation is also not self-hypnosis which is imaging a safe place where you are in a light trance. Sleeping is giving the body the refreshing it needs, and it is not meditation unless you are really an experienced yogi master. Prayer is not meditation because you are seeking the Divine form or God or some Deity, and usually an answer or communication from God is desired.
Meditation will help reduce stress in our day-to-day living, and can help increase our body’s health and welfare. Contrary to many people’s beliefs meditation can and should be used by all, Christians included. Prayer is easy as well, and used by every religious group as well. Meditation is not difficult to learn, but it does take time; as little as 5 minutes to 20 minutes twice a day. Just like exercise of 20 minutes a day is good for the body; meditation at least twice a day is good for the soul, and including but not limited to the health of the body, by reducing stress, providing relaxation, and providing a mental physical break. Take and make the time and breathe in and out consciously. You’ll find that you are on your way to a healthier lifestyle. Understand that their are differences between prayer and meditation, and each provide a purpose in life.
Carrie Fleharty is a mild-mannered school librarian, who loves moonlighting as a writer. She has written many articles, and is currently fine-tuning her craft. She has taken many workshops and classes on the art of writing, and has a modecum of succcess. She continues to work very hard in learning her craft. While not writing or playing with books, she’s home with two Boston “Terrors” and recently added two adopted kittys.
Author: Carrie Fleharty
Article Source: EzineArticles.com
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Meditation and Hypnosis
Posted by on Jul 15, 2010
“Meditation is merely hypnosis without suggestion..” -is what most hypno-therapists will tell you.
And whilst this in some (very few) instances may well be true, it is unfortunate that this view is promulgated, as this only describes a very limited aspect of meditation, and does not consider the phenomenal number of forms of meditation that are in fact out there. It also does not consider the true nature of most forms of meditation.
To illustrate this I would suggest that one consider the incredible number of guided meditations that are offered, sold, and promoted by various profit and not-for-profit organizations. Of course to fully understand the impact of this one has to consider the makeup of most of these guided meditations, which include a few primary elements :
1. Usually designed to create an alternate state of consciousness.
2. Usually designed with a specific life / meditative objective in mind.
3. These objectives are even sometimes pursued in some form of metaphor, visualized or otherwise.
4. Can be administered by oneself, or by another, or in a group context, with great success.
When this is reviewed, it is clear that there is almost always an objective which is pursued in guided meditations. One then also has to acknowledge that no objectives can be reached without some form of suggestion to prod the practitioner in the right direction. Of course there are various other forms of meditation in which suggestion, in itself, plays a lesser role. It should be remembered though, that meditation without objective is usually fairly pointless, and as such most forms of meditation is practiced with some objective in mind. And not surprising is also then the fairly obvious deduction that there has to be some suggestion, even in these.
A further example of this would be a simple application of meditation for the purpose of relaxation. (a fairly common practice). In this instance there remains an objective. “Relaxation”. And whilst suggestion is not usually passed during the meditation, they are usually pre meditative suggestions, which are then acted out during the meditation, and usually with desired results.
So to reduce in definition meditation to a pointless exercise, would be less than fair. This of course brings to mind another point of consideration.
Is there really a difference between hypnosis and meditation?… After all they do seem to have similar primary properties. And if so, wherein lies the distinction, if there is one ?…
Whilst the answers to these questions remain somewhat more complex, it should be considered that whilst this may not be recognized at this stage, meditation is clearly a less formalized form of hypnosis, and in fact qualifies as hypnosis in most analogies. Especially when the properties of an average meditation is considered.
In fact when this analogy is considered further, it comes to mind that meditation sets out to do in principle the same as hypnosis. It also focuses on creating mental states within which it is possible to manipulate the mind towards achieving objectives that have been set. One thing to remember though is that this is usually practiced in a far less formal environment, and more so in a solo situation, essentially resembling self hypnosis. Of course there are group environments wherein meditation is practiced, and usually in guided form. These however still maintain similar properties and as such can be as effective as most forms of hypnosis practiced.
With this in mind it would appear that there is virtually no distinction to be made in definition, except for their uses as therapeutic tools.
1. It is possible to therapeutically utilize hypnosis to manipulate and monitor responses from patients. This making it possible to apply direct, and instantly adaptable mental therapy in a controlled environment. This offers therapists an opportunity to treat more severe mental ailments for which meditation would not be suitable. Essentially this is achieved by the creation of externalized control through hypnosis, which is conducive to safe mental healing, of fairly severely ill patients. This also offers a fairly simple alternative to meditation for those who do not possess the inner ability and strength, to self hypnotize / meditate.
2. Whilst meditation can also be used as a therapeutic tool, it requires more practitioner internalized ability. Considering the nature of meditation, and the significant similarities that exist between meditation and hypnosis, meditation can be used as efficiently as most self hypnosis techniques, and even some therapeutic uses like regression and other forms of related hypnotherapies, are available to advanced meditators. It is possible for a practitioner to achieve similar result with meditation as with hypnotherapy, on things like say “helping you quit smoking”. However when it comes to more severe mental ailments / conditions hypnotheraphy is without a doubt better for dealing with the issues that may come forth, due to the externalized ability of the therapist to monitor and improvise a session as needed.
Accepting this I would suggest that meditators should not be afraid to explore their own minds and abilities using meditation as a platform, and expanding it to include what would traditionally be considered selfhypnosis techniques. Noting that if this is done with care, one can achieve a lot more from your meditation, in a lot less time. Especially when combining techniques from both genres when focus is placed on inner self ability, rather than the traditional hypnosis requirement for externalized control. Applying this, one is also offered a unique opportunity to set your own hypnosis / meditative goals, which is not normally possible with hypnotherapists, as they usually want to decide what is best for you.
Of course there will always remain room for externalized hypnosis / meditation, and if the therapist can be trusted, this can also come with amazing benefit, and probably somewhat quicker results, than expected from attempts to do it on your own.
The author, Pieter Heydenrych is a Reiki master who maintains a site called How to meditate which is dedicated to finding better ways to meditate more efficiently, and with more success.
Author: Pieter Heydenrych
Article Source: EzineArticles.com
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How to Feel Better Naturally – Simple Tips for Meditating Stress Away
Posted by on Jul 12, 2010
Once considered an exotic and exclusively spiritual practice, expert doctors and scientists now credit meditation with alleviating a host of physical and mental ailments such as anxiety, depression, high blood pressure, and chronic fatigue.
But what comes to mind when you think of meditation? Is it monks wearing enlightenment on their sleeves, drinking super caffeinated green tea, levitating at will, and disappearing into tree-lined monasteries for days, weeks, or years at a time? Is it gym yoga classes complete with $22.95/pair purple pastel blocks and trendy attractive people in the front row? The gazillion ads for guided meditation CDs that pop-up whenever you put “meditation” into a search engine?
Clearly, the word meditation conjures up some interesting images, but arguably the general idea behind mindfulness meditation is inherent in all forms of meditation. 99.9% of the time, our mental processes are dominated by a never-ending stream of angry, anxious, and reactive thoughts that rob us of our inherent ability to feel at peace and focused in any given moment.
By contrast, during a meditation practice, you encourage yourself to feel aligned with whatever is happening in the present moment, instead of getting caught up in habitual perceptions of what has happened in the past or may happen in the future. By meditating, you gently turn off the never-ending and very popular “what if THIS happens” channel in your mind and just exist in the here and now. As Dr. Jon Kabat-Zinn, renowned meditation teacher, psychologist, and facilitator of the Stress Reduction and Relaxation program at the University of Massachusetts Medical Center says in Full Catastrophe Living:
Simply put, mindfulness is moment-to-moment awareness. It is cultivated by purposefully paying attention to things we ordinarily never give a moment’s thought to. It is a systematic approach to developing new kinds of control and wisdom in our lives, based on our inner capacities for relaxation, paying attention, awareness, and insight.
Kabat-Zinn, Jon. Full Catastrophe Living. Dell Publishing, New York, 1990, 2.
So if we accept the premise that feeling centered in the present moment can be beneficial to our physical and mental well being, how do we learn how to meditate?
While there are many ways of introducing yourself to meditation, three simple methods come to mind:
1) Taking a meditation or yoga class with a teacher and other students.
2) Using guided meditation tapes or CDs to create your own practice.
3) Cultivating focused awareness through short “spot” meditations, even if you can’t commit to a full fledged meditation practice.
Taking a Class with Others
Your local gym or YMCA probably sponsors yoga classes which can function as a kind of meditation-in-motion practice, even if you don’t have a full-fledged yoga school in your area. Typing “online meditation class” into a search engine also yields virtual classes encompassing many different time zones and meditation philosophies compatible with almost anyone’s belief system or schedule.
Using Guided Meditation CDs
Using guided tapes and CDs can be a great starter program for anyone unsure about beginning a meditation practice on their own.
Meditation for Optimum Health: How to Use Mindfulness and Breathing to Heal Your Body and Refresh Your Mind, by Drs. Jon Kabat-Zinn and Andrew Weil, is an excellent meditation starter program for anyone (especially those interested in scientific validation that meditation works).
Radical Self-Acceptance, by renowned meditation teacher, Buddhist lay priestess, and psychologist, Dr. Tara Brach, combines psychological awareness with Buddhist teachings about compassion in exploring how mindfulness meditation can alleviate the shame or “the trance of unworthiness,” so common and destructive in modern life.
Belleruth Naparstek’s guided imagery series frequently gets rave reviews from individuals using guided meditation/visualization in working with specific issues such as post traumatic stress disorder, weight loss, or insomnia.
Cultivating a Smidgen of Meditative Awareness: Spot Meditations
Meditations designed to be done in 5 minutes or less may not bring instant enlightenment, but they can still provide a taste of feeling calm and focused in the present moment. Flip the Switch: 40 Anytime, Anywhere Meditations in 5 minutes or Less by Eric Harrison, is an excellent resource for anyone who can take a few deep mindful breaths while waiting for a red light to change or a meeting to start. Meditation from Thought to Action by Alexander and Annellen Simpkins, also contains many short exercises designed to focus the mind in a few minutes.
Conclusion
Most people who have tried meditation usually agree that simply having the intention to meditate has a profound effect on anyone’s mental/physical health and personal development. So what not order a book or CD about meditation right now, and make an investment in your well being?
Copyright 2006 Janna Chan
Janna Chan is a freelance writer and researcher with a background in retail sales, financial services, graphic design, and other things. Get free information about ways consumers can alleviate stress and save money at http://intelligent-consuming.com
Author: Janna Chan
Article Source: EzineArticles.com
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