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Anthony Quintiliani, Ph.D, LADC

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January 21, 2018 By Admin

Meditations and Mantra to Try Out in Practice

Meditations and Mantra: Try Them Out in Your Practice

There are many forms of meditation.  In most cases, the common meditation forms fall into one of two categories: Mindfulness and Insight.  There are also demanding concentration meditations, chakra meditations, and mantra meditations. Here we’ll deal only with the two forms noted above and the use of mantras.

Insight meditation (called Vipassana) is one of the the bedrocks of meditation practice. This ancient Indian meditation aims at seeing things as they REALLY are. It may become transformative through extensive self (mind, phenomena) observation. Powerful mind training here may result in you learning HOW you help to cause your own emotional suffering. It enhances the view that long-term happiness is internal, and comes about via extended acute observation of how the mind works. In today’s words, we may learn to live and act via our wise mind skills, thus be happier. It easily relates to core Buddhist views on The Four Noble Truths, The Eight-Fold Path, as well as samsaric suffering by incessant attachment, desire, and craving.  The main learnings are personally witnessed impermanence (arising and falling of all phenomena), dependent origination (nothing comes about by itself), and ultimately emptiness (Eastern not Western). This form of meditation has been used extensively all over the world for addictions and for people who have difficulty with action urges and emotion regulation (mainly in prisons).

Mindfulness meditation (today very common in the West) is based on vipassana roots, but emphasizes awareness and bare attention mainly in the present moment. The initiation and returning of attention to an object of awareness is the basic practice.  Awareness occurs in both inner and outer experiences.  Focused attention on the breath or movement of mind-thoughts (without grasping, responding, or following) are common practices. This form of meditation has moved strongly into clinical psychological interventions, where a person learns to focus on the present moment without judging. People may also learn to use very practical breathing skills. The past and future are de-emphasized, and people may experience a very relaxing side-effect from regular practice. There are now thousands of “good enough” clinical studies on the positive effects of mindfulness meditation.

There are many well-documented benefits of regular meditation practice. Some are possible DNA improvements, brain plasticity (better neural connectivity), clear and calm mind, bodily relaxation, improvements in chronic pain, depression, anxiety, emotional self-regulation (anger, addictions), and spirituality.

Use of a mantra in meditation is a common practice. A mantra is a phrase that is repeated many times with intention and inner energy. The practice may expand mental focus and energies. It may also lead to insights, creativity, even healing. The basic instruction is to select a meaningful mantra and repeat it many times. It sometimes helps to classically condition the mantra to time of day (to meditate), location, and the use of beads.  A very interesting reality of using beads is that the practice may improve mind training via finger-tip manipulations and resulting firing of brain cells in the somatosensory areas of the brain, thus perhaps increasing brain plasticity. Thus the mantra meditation becomes easier and more automatic over time.  Here are a few common mantra. Perhaps you will select and practice one of them, soon.

  • Universal Mantra: Baba Nam Kevalam  (Beloved Name Only, or Love is all there is)
  • Healing Mantra of the Medicine Buddha: Tayatha Om Bhaishajye, Bhaishajye Mahabhaisajye, Taja Samudgate Svaha
  • Mantra of Compassion and Protection: Om Tare Tuttare Ture Svaha
  • Shakyamuni Buddha’s Mantra for Meditation and Wisdom: Om Muni Muni Mahaunaye Svaha
  • Mantra for Healing Relationships: Om Sharavana Bhavaya Namaha

For more details refer to Wiley, M. 5 Healing Mantras to Change Your Life. Easy Health Options, June 17, 2017. easyhealthoptions.com/5-healing-mantras-change-life… Retrieved 6-17-17.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton SanghaChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

 

Filed Under: Featured, Meditation, Meditation Activities, Mindful Awareness, MIndfulness, MIndfulness Activities, Mindfulness Training, Practices Tagged With: MANTRA, MINDFUL ACTIVITES, MINDFUL MEDITATION, MINDFULNESS, PRACTICE

November 8, 2017 By Admin

Tibetan Tantric Meditation on Selflessness

Tibetan Tantric Meditation on Selflessness

Mahamudra meditations tend to unify emptiness and bliss, and represent many core principles of Tibetan Buddhism. Nagarjuna’s text on The Middle Way played an important and influential role in these practices. Selflessness of persons and selflessness of phenomena are highly represented in noted meditation practices. Therefore,, this can be considered an advanced post on the topic. The following general steps will note aspects of the meditation sequence. We begin with the idea that all realness related to perceptions of I/Me/Mine are imputed through thoughts and the projections of the mind. Humans tend to experience I/Me/Mine and objects of awareness as real, concrete, substantial, and permanent entities.  This is one reason why we cherish human life so, so much. To open up awareness and experience to  the opposites of these characteristics, we need to focus meditative practice within a series of specific steps. These modified steps are noted below.

  1. First decide what the object of negation is.  All will be related to emptiness of persons and objects. For our practice now, we will focus on the I/Me/Mine of “your” breath as our object of negation (selflessness and emptiness). Your breath is not permanent or self-originated; it contains properties of emptiness.
  2. Using our mind, body, breath and object awareness as the sources of negation is quite difficult, and may require years of practice to achieve.  This is due to the reality of using our mind and body in experiencing the perceived situations and negating their inherent existence at the same time. This can be confusing.
  3. Defining inherent existence is a problem in and of itself. This depends on key Buddhist principles like impermanence, dependent origination, no-self, and ultimate emptiness of all things. I/Me/Mine ego perceptions of self, phenomena, and breath meet none of these listed Buddhist requirements.
  4. Use of logic is important at first. Since the I/Me/Mine of self, mind, body, phenomena, and breath have never existed as permanent, self-originating, substantial entities the use of logic is a starting point. So now just focus strongly on how the breath is impermanent, not self-originating, and ephemeral. Tangle with your mind and body experience on this while you breath slowly and deeply in and out, in and out.
  5. Realize it is your “self-grasping” mind (p. 189) that makes you “think” the breath is real in ultimate terms not simply in contemporary terms. Just because we mind-body experience breath does not mean it is ultimately real and ever-lasting. We all know that when we die, so does our breath.
  6. Remember a time when you were insulted or harmed by the words and/or actions of others. Notice how quickly your mind-body system can produce that unpleasant emotional reactions – a temporary emotional reaction.  You probably felt flattened, but for a short time related to your lifetime!
  7. Now recall a time when you were joyous or happy by the words or actions of others, and how that pleasant emotional reactions was also quite temporary  – not ever-lasting. You probably felt inflated but for such a short time.
  8. Our pleasure-seeking and suffering-avoiding self does not bring us happiness; in fact this brings us more suffering exactly because of the core principles of impermanence and dissatisfaction with whatever we now experience. We always want more and more! We attach to and grasp at anything that we believe may make us happier. We do the same thing for suffering; we hope in vain to avoid, reduce or end it.
  9. The I/Me/Mine of your breath is not part of the aggregates or it may be. If you are ill, it is not YOU who are ill but part of the body or mind that is ill. If the experience is and is not part of the aggregates then it cannot exist inherently, ultimately. It is only our contemporary experience that is being mind-body registered. It is the working of the “mistaken minds” (p. 194).
  10. Recall that the aggregates (also named skandhas) of form, feeling, perception, volitional acts,  and consciousness are the “heaps” related to attachment and desire. Each one upholds impermanence, self-suffering, and no-self. Our endless seeking desires and behaviors cause suffering due to general dissatisfaction with what is, and imply no underlying soul or self in this endless samsaric process.
  11. If nothing exists concretely and permanently in ultimate time and space, what is there to fear and what is there to seek?  Have you experienced anything like emptiness in your meditative being here now? Before you answer to yourself, note that emptiness experiences come is various forms.
  12. Now slowly and with discernment, take a few more deep, slow, calming breaths. Be with yourself!

For more information on this complex process refer to Geshe Kelsang Gyatso (1982, 2014 end.). Clear Light of Bliss: Tantric Meditation Manual. London, UK: Tharpa Publications, pp. 187-204.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

 

Filed Under: Featured, Mahamudra, Meditation, MIndfulness, Selflessness, Tantric Tagged With: MAHAMUDRA, MINDFUL MEDITATION, MINDFULNESS, TANTRIC MEDITATION ON SELFLESSNESS

October 28, 2017 By Admin

Mindful Breathing with Mindful Observation

Mindful Observation  Through Mindful Breathing

The following guided meditation is a combination meditation from Asanga’s Grounds of Hearers, Jam-Yang-Shay-Pa’s concentration meditation on the breath, and the Anapanasati Sutta. These guided meditation instructions have been simplified and combined for contemporary use by lay meditators.

Observation of Observation – Mindfulness in Breathing

  1. Contemplate breathing in and out with complete mindfulness.  Then do so by breathing in and out.
  2. Notice mindfully how a long breath feels in the body, and notice how a short breath feels in the body.
  3. With mindful contemplation notice the feeling in the body when you breathe in and out. Now do so with long and short breaths. Notice and experience the movement of your breath in and out, long and short.
  4. Calm the body. Continue to breathe in this way with an intention to purify your body of all defilements.
  5. Contemplate how your mind works when you meditate on your breath. Work on calming your mind.
  6. Now breathe with an intention to gladden your mind, calm your mind, and let go of your mind.
  7. Notice closely how it feels when you release your mind in mindful, calm breathing. Purify your mind!
  8. See if you can achieve meditative stabilization. Breathe in and out, long and short. Purity and notice!
  9. Allow your body and mind to experience inner joy. Simply breathe in and out, long and short.
  10. Contemplate the experience of a glimpse of impermanence in body and mind by breathing in and out.
  11. Notice the utter impermanence of thoughts, feelings, and breaths. They simply arise and fall, always!
  12. Just practice being your mind-body breath and release desires. Separate yourself from desire.
  13. Consider renunciation of ego-mind suffering in samsara. Let the body and mind breathe in and out.
  14. Did you experience any short experience of bliss in this breath meditation? Can you describe it?
  15. Was there any moment when you experienced inner happiness in this process? Can you describe it?

For more information refer to Zahler, L. (2009). Study and Practice of Meditation: Tibetan Interpretations of Contemplation and Formless Absorption. Ithaca, NY: Snow Lion Publications, pp. 105-136.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

Mindful Happiness cover designs.indd

New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Benefits of Meditation, Breathing, Featured, Meditation, Mindful Observation, MIndfulness Tagged With: BREATHING, MINDFUL MEDITATION, MINDFUL OBSERVATION

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