Difference between revisions of "ESSENTIAL ADVICE ON MEDITATION"
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− | It is well to recognize that when you start on a meditation | + | |
− | practice, you are entering a totally different dimension of | + | |
− | reality. Normally in life we put a great deal of effort into | + | excerpts from Teachings by [[Sogyal Rinpoche]] |
+ | |||
+ | |||
+ | When you read [[books]] about [[meditation]], or often when [[meditation]] is | ||
+ | is presented by different groups, much of the {{Wiki|emphasis}} falls on | ||
+ | the [[techniques]]. In the [[West]], [[people]] tend to be very [[interested]] in | ||
+ | the "technology" of [[meditation]]. However, by far the most | ||
+ | important feature of [[meditation]] is not technique, but the way of | ||
+ | being, the [[spirit]], which is callled the "[[posture]]", a [[posture]] | ||
+ | which is not so much [[physical]], but more to do with [[spirit]] or | ||
+ | [[attitude]]. | ||
+ | |||
+ | It is well to [[recognize]] that when you start on a [[meditation practice]], you are entering a totally different [[dimension]] of | ||
+ | [[reality]]. Normally in [[life]] we put a great deal of [[effort]] into | ||
achieving things, and there is a lot of struggle involved, | achieving things, and there is a lot of struggle involved, | ||
− | whereas meditation is just the opposite, it is a break from how | + | whereas [[meditation]] is just the opposite, it is a break from how |
we normally operate. | we normally operate. | ||
− | Meditation is simply a question of being, of melting, like a | + | [[Meditation]] is simply a question of being, of melting, like a |
− | piece of butter left in the sun. It has nothing to do with | + | piece of butter left in the {{Wiki|sun}}. It has nothing to do with |
whether or not you "know" anything about it, in fact, each time | whether or not you "know" anything about it, in fact, each time | ||
− | you practice meditation it should be fresh, as if it were | + | you practice [[meditation]] it should be fresh, as if it were |
happening for the very first time. You just quietly sit, your | happening for the very first time. You just quietly sit, your | ||
− | body still, your speech silent, your mind at ease, and allow | + | [[body]] still, your {{Wiki|speech}} [[silent]], your [[mind]] at ease, and allow |
− | thoughts to come and go, without letting them play havoc on you. | + | [[thoughts]] to come and go, without letting them play havoc on you. |
− | If you need something to do, then watch the breathing. This is a | + | If you need something to do, then watch the [[breathing]]. This is a |
− | very simple process. When you are breathing out, know that you | + | very simple process. When you are [[breathing]] out, know that you |
− | are breathing out. When you breath in, know that you are | + | are [[breathing]] out. When you [[breath]] in, know that you are |
− | breathing in, without supplying any kind of extra commentary or | + | [[breathing]] in, without supplying any kind of extra commentary or |
− | internalized mental gossip, but just identifying with the breath. | + | internalized [[mental]] {{Wiki|gossip}}, but just identifying with the [[breath]]. |
− | That very simple process of mindfulness processes your thoughts | + | That very simple process of [[mindfulness]] {{Wiki|processes}} your [[thoughts]] |
− | and emotions, and then, like an old skin being shed, something is | + | and [[emotions]], and then, like an old {{Wiki|skin}} being shed, something is |
peeled off and freed. | peeled off and freed. | ||
− | Usually people tend to relax the body by concentrating on | + | Usually [[people]] tend to [[relax]] the [[body]] by {{Wiki|concentrating}} on |
− | different parts. Real relaxation comes when you relax from | + | different parts. Real [[relaxation]] comes when you [[relax]] from |
within, for then everything else will ease itself out quite | within, for then everything else will ease itself out quite | ||
naturally. | naturally. | ||
− | When you begin to practice, you center yourself, in touch with | + | When you begin to practice, you center yourself, in {{Wiki|touch}} with |
your "soft spot", and just remain there. You need not focus on | your "soft spot", and just remain there. You need not focus on | ||
anything in particular to begin with. Just be spacious, and allow | anything in particular to begin with. Just be spacious, and allow | ||
− | thoughts and emotions to settle. If you do so, then later, when | + | [[thoughts]] and [[emotions]] to settle. If you do so, then later, when |
− | you use a method such as watching the breath, your attention will | + | you use a method such as watching the [[breath]], your [[attention]] will |
− | more easily be on your breathing. There is no particular point on | + | more easily be on your [[breathing]]. There is no particular point on |
− | the breath on which you need to focus, it is simply the process | + | the [[breath]] on which you need to focus, it is simply the process |
− | of breathing. Twenty-five percent of your attention is on the | + | of [[breathing]]. Twenty-five percent of your [[attention]] is on the |
− | breath, and seventy-five percent is relaxed. Try to actually | + | [[breath]], and seventy-five percent is [[relaxed]]. Try to actually |
− | identify with the breathing, rather than just watching it. You | + | identify with the [[breathing]], rather than just watching it. You |
− | may choose an object, like a flower, for example, to focus upon. | + | may choose an [[object]], like a [[flower]], for example, to focus upon. |
− | Sometimes you are taught to visualize a light on the forehead, or | + | Sometimes you are [[taught]] to [[visualize]] a {{Wiki|light}} on the {{Wiki|forehead}}, or |
− | in the heart. Sometimes a sound or a mantra can be used. But at | + | in the [[heart]]. Sometimes a [[sound]] or a [[mantra]] can be used. But at |
the beginning it is best to simply be spacious, like the sky. | the beginning it is best to simply be spacious, like the sky. | ||
− | Think of yourself as the sky, holding the whole universe. | + | Think of yourself as the sky, holding the whole [[universe]]. |
When you sit, let things settle and allow all your discordant | When you sit, let things settle and allow all your discordant | ||
− | self with its ungenuineness and unnaturalness to disolve, out | + | [[self]] with its ungenuineness and unnaturalness to disolve, out |
− | of that rises your real being. You experience an aspect of | + | of that rises your real being. You [[experience]] an aspect of |
yourself which is more genuine and more authentic-the "real" you. | yourself which is more genuine and more authentic-the "real" you. | ||
As you go deeper, you begin to discover and connect with your | As you go deeper, you begin to discover and connect with your | ||
− | fundamental goodness. | + | fundamental [[goodness]]. |
− | The whole point of meditation is to get used to the that aspect | + | The whole point of [[meditation]] is to get used to the that aspect |
− | which you have forgotten. In Tibetan "meditation" means "getting | + | which you have forgotten. In [[Tibetan]] "[[meditation]]" means "getting |
− | used to". Getting used to what? to your true nature, your Buddha | + | used to". Getting used to what? to your [[true nature]], your [[Buddha nature]]. This is why, in the [[highest teaching]] of [[Buddhism]], |
− | nature. This is why, in the highest | + | [[Dzogchen]], you are told to "rest in the [[nature of mind]]". You just |
− | Dzogchen, you are told to "rest in the nature of mind". You just | ||
− | quietly sit and let all thoughts and concepts dissolve. It is | + | quietly sit and let all [[thoughts]] and [[Wikipedia:concept|concepts]] dissolve. It is |
like when the clouds dissolve or the mist evaporates, to reveal | like when the clouds dissolve or the mist evaporates, to reveal | ||
− | the clear sky and the sun shining down. When everything dissolves | + | the clear sky and the {{Wiki|sun}} shining down. When everything dissolves |
− | like this, you begin to experience your true nature, to "live". | + | like this, you begin to [[experience]] your [[true nature]], to "live". |
− | Then you know it, and at that moment, you feel really good. It is | + | Then you know it, and at that [[moment]], you [[feel]] really good. It is |
− | unlike any other feeling of well being that you might have | + | unlike any other [[feeling]] of well being that you might have |
− | experienced. This is a real and genuine goodness, in which you | + | [[experienced]]. This is a real and genuine [[goodness]], in which you |
− | feel a deep sense of peace, contentment and confidence about | + | [[feel]] a deep [[sense]] of [[peace]], [[contentment]] and [[confidence]] about |
yourself. | yourself. | ||
− | It is good to meditate when you feel inspired. Early mornings can | + | It is good to [[meditate]] when you [[feel]] inspired. Early mornings can |
− | bring that inspiration, as the best moments of the mind are early | + | bring that inspiration, as the best moments of the [[mind]] are early |
− | in the day, when the mind is calmer and fresher (the time | + | in the day, when the [[mind]] is calmer and fresher (the time |
traditionaly recommended is before dawn). It is more appropriate | traditionaly recommended is before dawn). It is more appropriate | ||
to sit when you are inspired, for not only is it easier then as | to sit when you are inspired, for not only is it easier then as | ||
− | you are in a better frame of mind for meditation, but you will | + | you are in a better frame of [[mind]] for [[meditation]], but you will |
also be more encouraged by the very practice that you do. THis in | also be more encouraged by the very practice that you do. THis in | ||
− | turn will bring more confidence in the practice, and later on you | + | turn will bring more [[confidence]] in the practice, and later on you |
will be able to practice when you are not inspired. There is no | will be able to practice when you are not inspired. There is no | ||
− | need to meditate for a long time: just remain quietly until you | + | need to [[meditate]] for a long time: just remain quietly until you |
− | are a little open and able to connect with your heart | + | are a little open and able to connect with your [[heart essence]]. |
That is the main point. | That is the main point. | ||
− | After that, some integration, or meditation in action. Once your | + | After that, some {{Wiki|integration}}, or [[meditation in action]]. Once your |
− | mindfulness has been awakened by your meditation, your mind is | + | [[mindfulness]] has been [[awakened]] by your [[meditation]], your [[mind]] is |
− | calm and your perception a little more coherent. Then, whatever | + | [[calm]] and your [[perception]] a little more coherent. Then, whatever |
− | you do, you are present, right there. As in the famous Zen | + | you do, you are {{Wiki|present}}, right there. As in the famous [[Zen]] |
− | master's saying: "When I eat, I eat; when I sleep, I sleep". | + | [[master's]] saying: "When I eat, I eat; when I [[sleep]], I [[sleep]]". |
− | Whatever you do, you are fully present in the act. Even washing | + | Whatever you do, you are fully {{Wiki|present}} in the act. Even washing |
dishes, if it is done one-pointedly, can be very energizing, | dishes, if it is done one-pointedly, can be very energizing, | ||
− | freeing, cleansing. You are more peaceful, so you are more "you". | + | freeing, cleansing. You are more [[peaceful]], so you are more "you". |
− | You assume the "Universal You". | + | You assume the "[[Universal]] You". |
− | One of the fundamental points of the spiritual journey is to | + | One of the fundamental points of the [[spiritual]] journey is to |
− | persevere along the path. Though one's meditation may be good one | + | persevere along the [[path]]. Though one's [[meditation]] may be good one |
day and and not so good the next, like changes in scenery, | day and and not so good the next, like changes in scenery, | ||
− | essentially it is not the experiences, good or bad which count so | + | [[essentially]] it is not the [[experiences]], good or bad which count so |
much, but rather that when you persevere, the real practice rubs | much, but rather that when you persevere, the real practice rubs | ||
− | off on you and comes through both good and bad. Good and bad are | + | off on you and comes through both [[good and bad]]. [[Good and bad]] are |
simply apparations, just as there may be good or bad weather, yet | simply apparations, just as there may be good or bad weather, yet | ||
− | the sky is always unchanging. If you persevere and have that sky | + | the sky is always [[unchanging]]. If you persevere and have that sky |
− | like attitude of spaciousness, without being perturbed by | + | like [[attitude]] of [[spaciousness]], without being perturbed by |
− | emotions and experiences, you will develop stability and the real | + | [[emotions]] and [[experiences]], you will develop stability and the real |
− | profoundness of meditation will take effect. You will find that | + | profoundness of [[meditation]] will take effect. You will find that |
− | gradually and almost unnoticed, your attitude begins to change. | + | gradually and almost unnoticed, your [[attitude]] begins to change. |
− | You do not hold on to things as solidly as before, or grasp at | + | You do not hold on to things as solidly as before, or [[grasp]] at |
them so strongly, and though crisis will still happen, you can | them so strongly, and though crisis will still happen, you can | ||
− | handle them a bit better with more humor and ease. You will even | + | handle them a bit better with more [[humor]] and ease. You will even |
− | be able to laugh at difficulties a little, since there is more | + | be able to [[laugh]] at difficulties a little, since there is more |
− | space between you and them, and you are freer of yourself. Things | + | [[space]] between you and them, and you are freer of yourself. Things |
become less solid, slightly ridiculous, and you become more | become less solid, slightly ridiculous, and you become more | ||
light-hearted. | light-hearted. |
Latest revision as of 17:30, 15 January 2024
excerpts from Teachings by Sogyal Rinpoche
When you read books about meditation, or often when meditation is
is presented by different groups, much of the emphasis falls on
the techniques. In the West, people tend to be very interested in
the "technology" of meditation. However, by far the most
important feature of meditation is not technique, but the way of
being, the spirit, which is callled the "posture", a posture
which is not so much physical, but more to do with spirit or
attitude.
It is well to recognize that when you start on a meditation practice, you are entering a totally different dimension of reality. Normally in life we put a great deal of effort into achieving things, and there is a lot of struggle involved, whereas meditation is just the opposite, it is a break from how we normally operate.
Meditation is simply a question of being, of melting, like a piece of butter left in the sun. It has nothing to do with whether or not you "know" anything about it, in fact, each time you practice meditation it should be fresh, as if it were happening for the very first time. You just quietly sit, your body still, your speech silent, your mind at ease, and allow
thoughts to come and go, without letting them play havoc on you.
If you need something to do, then watch the breathing. This is a
very simple process. When you are breathing out, know that you
are breathing out. When you breath in, know that you are
breathing in, without supplying any kind of extra commentary or
internalized mental gossip, but just identifying with the breath.
That very simple process of mindfulness processes your thoughts
and emotions, and then, like an old skin being shed, something is
peeled off and freed.
Usually people tend to relax the body by concentrating on different parts. Real relaxation comes when you relax from within, for then everything else will ease itself out quite naturally.
When you begin to practice, you center yourself, in touch with your "soft spot", and just remain there. You need not focus on anything in particular to begin with. Just be spacious, and allow
thoughts and emotions to settle. If you do so, then later, when
you use a method such as watching the breath, your attention will
more easily be on your breathing. There is no particular point on
the breath on which you need to focus, it is simply the process
of breathing. Twenty-five percent of your attention is on the
breath, and seventy-five percent is relaxed. Try to actually
identify with the breathing, rather than just watching it. You
may choose an object, like a flower, for example, to focus upon.
Sometimes you are taught to visualize a light on the forehead, or
in the heart. Sometimes a sound or a mantra can be used. But at
the beginning it is best to simply be spacious, like the sky.
Think of yourself as the sky, holding the whole universe.
When you sit, let things settle and allow all your discordant self with its ungenuineness and unnaturalness to disolve, out of that rises your real being. You experience an aspect of yourself which is more genuine and more authentic-the "real" you. As you go deeper, you begin to discover and connect with your fundamental goodness.
The whole point of meditation is to get used to the that aspect which you have forgotten. In Tibetan "meditation" means "getting used to". Getting used to what? to your true nature, your Buddha nature. This is why, in the highest teaching of Buddhism, Dzogchen, you are told to "rest in the nature of mind". You just
quietly sit and let all thoughts and concepts dissolve. It is
like when the clouds dissolve or the mist evaporates, to reveal
the clear sky and the sun shining down. When everything dissolves
like this, you begin to experience your true nature, to "live".
Then you know it, and at that moment, you feel really good. It is
unlike any other feeling of well being that you might have
experienced. This is a real and genuine goodness, in which you
feel a deep sense of peace, contentment and confidence about
yourself.
It is good to meditate when you feel inspired. Early mornings can bring that inspiration, as the best moments of the mind are early in the day, when the mind is calmer and fresher (the time traditionaly recommended is before dawn). It is more appropriate
to sit when you are inspired, for not only is it easier then as
you are in a better frame of mind for meditation, but you will
also be more encouraged by the very practice that you do. THis in
turn will bring more confidence in the practice, and later on you
will be able to practice when you are not inspired. There is no
need to meditate for a long time: just remain quietly until you
are a little open and able to connect with your heart essence.
That is the main point.
After that, some integration, or meditation in action. Once your mindfulness has been awakened by your meditation, your mind is calm and your perception a little more coherent. Then, whatever you do, you are present, right there. As in the famous Zen
master's saying: "When I eat, I eat; when I sleep, I sleep".
Whatever you do, you are fully present in the act. Even washing
dishes, if it is done one-pointedly, can be very energizing,
freeing, cleansing. You are more peaceful, so you are more "you".
You assume the "Universal You".
One of the fundamental points of the spiritual journey is to persevere along the path. Though one's meditation may be good one day and and not so good the next, like changes in scenery, essentially it is not the experiences, good or bad which count so much, but rather that when you persevere, the real practice rubs off on you and comes through both good and bad. Good and bad are
simply apparations, just as there may be good or bad weather, yet
the sky is always unchanging. If you persevere and have that sky
like attitude of spaciousness, without being perturbed by
emotions and experiences, you will develop stability and the real
profoundness of meditation will take effect. You will find that
gradually and almost unnoticed, your attitude begins to change.
You do not hold on to things as solidly as before, or grasp at
them so strongly, and though crisis will still happen, you can
handle them a bit better with more humor and ease. You will even
be able to laugh at difficulties a little, since there is more
space between you and them, and you are freer of yourself. Things
become less solid, slightly ridiculous, and you become more
light-hearted.