Buddhism in Meditation

In fact, Theravada Buddhist Meditation can be described as a practical technique or as a spiritual discovery found in India by the historical Buddha, also known as Gotama Buddha for about more than 2500 years ago. To go beyond our negative mental state, we should practice this meditation until it illuminates all the talented qualities which were recently covered by doubtful emotions and attitudes. As mindfulness develops, all the negative hindrances to our liberation and emancipation will disappear gradually. Doubts will begin to be taken the place by clarification, to be replaced by the positive emotion through the negative emotion and to be substituted by wisdom through ignorance or delusion. Our ever-changing mind will spiritually be experienced the gradual new change to directly its positive state from its negative state. As result with step by step practice, our mind will be developed well, gradually be concentrated through its scattering, be unified on a single object as its advancement, be absorbed in meditation object as jhanic ecstasy, be transformed from normal consciousness to transcendental consciousness and finally be enlightened as escaping in 31 planes of existence.
Theravada Buddhist Meditation, as taught by the Buddha, known as "Samatha Meditation and Vipassana Meditation, also called "Tranquility Meditation and Insight Meditation." The five mental hindrances such as Sensuous Desire, Ill-Will, Sloth and Torpor, Restlessness and Scruples and Sceptical Doubts can be removed by samatha meditation practice. The Ignorant Hindrance and the Ten Mental Defilements such as Greed, Hate, Delusion, Conceit, False View, Doubt, Torpor, Restlessness, Shamlessness and Moral Dread can be eliminated by insight meditation practice.
As taught by the Buddha, there are 40 Subjects of Samatha Meditation which were senvenfold as below:
1. The Ten Complete Objects such as Earth, Water, Fire, Wind, Light, Red, Blue, Yellow, White and Space.
2. The Ten Impurities such as Swollen Corpse, Discoloured Corpse, Dismembered or Festering Corpse, Dissected Corpse, Eaten or Gnawed Corpse, Scattering Corpse, Hecked and Scattered Corpse, Bloody Corpse, Worm-Infested Corpse and Skeleton.
3. The Ten Recollections such as the Virtues of the Buddha, the Virtues of the Dhamma, the Virtues of the Sangha, Morality, Generosity, Deities, Peace, Death, Mindfulness of the Body and Mindfulness or Awareness of Breathing or Respiration.
4. The Four Illimitables or the Four Sublime States such as Loving-Kindness or the Universal Love, Compassion, Sympathetic Joy and Equanimity or Indifference.
5. One Perception of the loathsomeness of Food.
6. One Analysis of the Four Elements.
7. The Four Formless Spheres.
Vipassana Meditation was sixfold.
1. There are seven stages of purification as below:
1. Purification of Morality.
2. Purification of Mind.
3. Purification of View.
4. Purification of Transcending Doubts.
5. Purification by Knowledge and Vision of What is Path and Not-Path.
6. Purification by Knowledge and Vision of the Path-Progress.
7. Purification of Knowledge and Vision.
2. There are Three Universal Characteristics of Existence as below:
1. The Universal Characteristic Mark of Impermanence.
2. The Universal Characteristic Mark of Suffering.
3. The Universal Characteristic Mark of Non-Self or Non-Egoism.
3. There are three Mental Contemplations or Developments as below:
1. The Mental Contemplation On Impermenance.
2. The Mental Contemplation On Suffering.
3. The Mental Contemplation On Non-Self.
4. There are Ten Insight Knowledges as below:
1. Knowledge by Comprehension of the Universal Three Characteristics of Existence.
2. Knowledge of Arising and Passing Away of Mind and Matter.
3. Knowledge of Dissolution.
4. Knowledge of Fearfulness.
5. Knowledge of Misery.
6. Knowledge of Disgust.
7. Knowledge of Desire for Deliverance from Mind and Body.
8. Knowledge of Re-Observation.
9. Knowledge of Equanimity About Formations.
10. Knowledge of Adaptation.
5. There are Three Emancipations or Liberations as below:
1. Liberation through Void.
2. Liberation through Signlessness.
3. Liberation through Desirelessness.
6. There are Three Doors of Emancipations or Liberations as below:
1. Meditation on The Void.
2. Meditation on the Signlessness.
3. Meditation on Desirelessness. 


Samatha bhavana, the development of mental tranquillity with concentration, is accompanied by three benefits: it gives happiness in the present life, a favourable rebirth, and the freedom from mental defilements which is a prerequisite for the attainment of insight. In Samatha the mind becomes like a still, clear pool completely free from disturbance and agitation, and ready to mirror on its surface the nature of things as they really are, the aspect of them which is hidden from ordinary knowledge by the restlessness of craving. It is the peace and fulfillment which is depicted on the features of the Buddha, investing His images with a significance that impresses even those who have no knowledge of what it means. Such an image of the Buddha can itself be a very suitable object of meditation, and is in fact the one that most Buddhists instinctively use. The very sight of the tranquil Buddha image can calm and pacify a mind distraught with worldly hopes and fears. It is the certain and visible assurance of Nibbana.
         Vipassana bhavana is realisation of the Three Signs of Being, Anicca, Dukkha and Anatta, by, direct insight. These three characteristics, Impermanence, Suffering and Non-self, can be grasped intellectually, as a scientific and philosophical truth, but this is not in itself sufficient to rid the mind of egoism and craving. The final objective lies on a higher level of awareness, the direct "intuitional" plane, where it is actually experienced as psychological fact. Until this personal confirmation is obtained the sphere of sense-perceptions (Ayatana) and sensory-responses remain stronger than the intellectual conviction: the two function side by side on different levels of consciousness, but it is usually the sphere dominated by Avijja which continues to determine the course of life by volitional action. The philospher who fails to live according to his philosophy is the most familiar example of this incompatibility between theory and practice. When the direct perception is obtained, however, what was at its highest intellectual level still merely a theory become actual knowledge, in precisely the same way that we "know" when we are hot or cold, hungry or thirsty. The mind that has attained it is established in the Dhamma, and panna, wisdom, has taken the place of delusion.
         Discursive meditation, such as that practised in Christian devotion, is entirely on the mental level, and can be undertaken by anyone at any time. It calls for no special, preparation or conditions. For the more advanced exercises of Samatha and Vipassana. however, the strictest observance of Sila becomes necessary. These techniques are best followed in seclusion, away from the impurities of worldly life and under the guidance of an accomplished master. Many people have done themselves psychic harm by embarking on them without due care in this respect. It is not advisable for anyone to experiment on his own; those who are unable to place themselves under a trust worthy teacher will do best to confine themselves to discursive meditation. It can not take them to Enlightenment but will benefit them morally and prepare them for the next stage.
          Metta bhavana is the most universally beneficial form of discursive meditation, and can be practised in any conditions. Thoughts of universal, undiscriminating benevolence like radio waves reaching out in all directions, sublimate the creative energy of the mind. With steady perseverance in Metta bhavana a point can be reached at which it becomes impossible even to harbour a thought of ill-will. True peace can only come to the world through minds that are at peace. If people everywhere in the world could be persuaded to devote half an hour daily to the practice of Metta bhavana we should see more real advance towards world peace and security than international agreements will ever bring us. It would be a good thing if, in this new era of the Buddha Sasana, people of all creeds could be invited to take part in a world-wide movement for the practice of Metta bhavana and pledge themselves to live in accordance with the highest tenets of their own religion, what ever it may be. In so doing they would be paying homage to the Supreme Buddha and to their own particular religious teacher as well, for on this level all the great religions of the world unite. If there is a common denominator to be found among them it is surely here, in the teaching of universal loving-kindness which transcends doctrinal differences and draws all beings together by the power of a timeless and all-embracing truth.
Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer.
          The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves. This in fact is the sum and substance of His last message in the Mahaparinibbana Sutta. One of the passages in this discourse reads: "Ananda, be dependent on yourself, take refuge in yourself and not in others, by this mean be dependent on the Dhamma, go for refuge to the Dhamma — the righteous principles".
          When a Buddhist does chanting, he is not asking some one to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. Instead, through chanting he may be learning, teaching, philosophising or re-memorising the discourse.
          Actually, in the Anguttara Nikaya there are some discourses dealing with chanting like Dhammavihari Sutta. It mentions five categories of people who make use of the discourses.
          The first one studies it just for the sake of study without putting it into practice or explaining it to others. He even does not reflect deeply on what he has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.
         The second one preaches or teaches what he has learnt from the discourses but does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on teaching.
          The third one does chanting. He philosophises about the discourses, trying all the time to satisfy his philosophical thirst. He forgets to make use of as mode or life. He is called 'Vitakka-bahulo' who is eager only to indulge in philosophical aspects of the Suttas (Discourses).
          The fourth one is the one who chants the discourses to make them last for a long time in his memory. He memorises and re-memorises. Nevertheless, he does not go further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is enthusiastic only in memorising or chanting the teachings of the Buddha, He may even expect some magical power from chanting.
          The fifth and last one is who studies the discourses, teaches them to others, reflects on their philosophical points, chants them regularly and above all actually practices it in daily life. He is the one the Buddha praises to be 'Dhammavihari' — a practitioner of the Dhamma, which he has learnt from the discourses.
          Having reflected on this Sutta, it is left to us to judge ourselves to which category we belong and why we study or chant the discourses.
          I would like to dwell a bit more on chanting in general. This is, after all, an All-night Chanting ceremony. It is nothing but right for us to be fully convinced of what we are doing. Initially I did mention that Buddhism is unique because it does not consider chanting to be a form of prayer.

Then why do we Buddhists chant?

          In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.* It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself.
          Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this?
          There are some reasons sufficient to continue chanting practice. Regular chanting gives us confidence, joy and satisfaction, and increases devotion within us. This devotion is really a power. It is called the Power of Devotion (Saddhabala). It energises our life in general. I do not know about the others. For me I often have a joyous feeling when the chanting goes right. I become more confident of myself. I see it as a part of developing devotion.
          In Buddhist monastic education tradition, chanting and learning by heart still forms a part of it. We study some of the Theravada Abhidhamma texts — the highest teachings of the Buddha which deal with the ultimate nature of things — in that way in Burma. We are explained the meaning and how the logic develops in the Abhidhamma. In the night we try to chant without having learnt it by heart. We could do it because of the technique. It is known as evening-class (nya-war) over there. It means a certain technique of studying the Abhidhamma and some of the Suttas. It is very helpful as it helps you to reflect very quickly.
          When we examine the nature of the discourses, the reasons for chanting will become clearer to us than ever.

http://www.thisismyanmar.com/nibbana/dhamajnl.htm#meditation

What is Buddhist meditation?

In Buddhism the person meditating is not trying to get into a hypnotic state or contact angels or any other supernatural entity.

Meditation involves the body and the mind. For Buddhists this is particularly important as they want to avoid what they call 'duality' and so their way of meditating must involve the body and the mind as a single entity.

In the most general definition, meditation is a way of taking control of the mind so that it becomes peaceful and focused, and the meditator becomes more aware.

The purpose of meditation is to stop the mind rushing about in an aimless (or even a purposeful) stream of thoughts. People often say that the aim of meditation is to still the mind.

There are a number of methods of meditating - methods which have been used for a long time and have been shown to work. People can meditate on their own or in groups.

Meditating in a group - perhaps at a retreat called a sesshin or in a meditation room or zendo - has the benefit of reminding a person that they are both part of a larger Buddhist community, and part of the larger community of beings of every species.

Methods of meditation

Some classical meditation methods use the meditator's own breathing. They may just sit and concentrate on their breathing... not doing anything to alter the way they breathe, not worrying about whether they're doing it right or wrong, not even thinking about breathing; just 'following' the breathing and 'becoming one' with the breathing.
It is important not to think: "I am breathing". When a person does that they separate themselves from the breathing and start thinking of themselves as separate from what they are doing - the aim is just to be aware of breathing.

A meditation candle

This is more difficult than it sounds. Some meditators prefer to count breaths, trying to count up to ten without any distraction at all, and then starting again at one. If they get distracted they notice the distraction and go back to counting.
But there are many methods of meditation - some involve chanting mantras, some involve concentrating on a particular thing (such as a candle flame or a flower).
Nor does meditation have to involve keeping still; walking meditation is a popular Zen way of doing it, and repetitive movements using beads or prayer wheels are used in other faiths.

The 'three trainings'

In the West, for many of those who want to explore a spiritual path, meditation is the first thing they encounter.
In Buddhist tradition, meditation is the second part of the 'threefold path'.
There are many formulations of the Buddhist path to spiritual awakening but the threefold path is generally seen as the most basic one.
The first training, and the indispensable basis for spiritual development, according to the Buddha, is ethics (shila).
Buddhism does not have laws or commandments but its five ethical precepts are guidelines for how to live in a way that avoids harming others or oneself.
Meditation (samadhi) is the second training. Acting ethically gives rise to a simpler life and a clear conscience, which are a sound basis for meditation practice.
Meditation clarifies and concentrates the mind in preparation for the third training: developing wisdom (prajna). The real aim of all Buddhist practice is to understand the true nature of our lives and experience.

ypes of Meditation

The four types of meditation

A useful way of understanding the diversity of meditation practices is to think of the different types of meditation.
These practices are known as:

• Concentrative
• Generative
• Receptive
• Reflective

This isn't a traditional list - it comes from modern meditation teachers who draw on more than one Asian Buddhist tradition. Neither are there hard and fast distinctions.
A particular meditation practice usually includes elements of all four approaches but with the emphasis on one particular aspect.
Connected with meditation, but not quite the same as it, is the practice of mindfulness. This, too, is an essential part of Buddhist practice and means becoming more fully aware of what one is experiencing in all aspects of one's life.
Mindfulness always plays a part in meditation, but meditation, in the sense of setting out to become more and more concentrated, is not necessarily a part of mindfulness.

Concentrative

If you focus your attention on an object it gradually becomes calmer and more concentrated.
In principle, any object will do - a sound, a visual image such as a candle flame, or a physical sensation.
In the tantric Buddhism of Tibet and elsewhere, meditators visualise complex images of Buddha forms and recite sacred sounds or mantras (in fact these images and sounds have significance beyond simply being objects of concentration).
But the most common and basic object of concentrative meditation is to focus on the naturally calming physical process of the breath.
In the 'mindfulness of breathing', one settles the mind through attending to the sensations of breathing.
There are many variations on how this is done. Here is a common version of the practice:

• In the first stage of the practice you follow the breath as it enters and leaves the body and count after the out-breath.
• After the first breath you count 'two', and so on up to ten and then start again from one.
• In the second stage the count comes before the in-breath.
• In the third stage you stop counting and attend to the sensations of the breath entering and leaving the body.
• In the fourth stage you focus your attention on the tip of your nose where the breath first comes into contact with the skin.
• Concentrative meditation practices can lead you into deeper and deeper states of absorption known as dhyana in Buddhism.

Generative

An example of a 'generative' practice is the 'development of loving kindness' meditation (metta bhavana). This helps the person meditating to develop an attitude of loving kindness using memory, imagination and awareness of bodily sensations.
In the first stage you feel metta for yourself with the help of an image like golden light or phrases such as 'may I be well and happy, may I progress.'
In the second stage you think of a good friend and, using an image, a phrase, or simply the feeling of love, you develop metta towards them.
In the third stage metta is directed towards someone you do not particularly like or dislike.
In the fourth stage it is directed towards someone you actually dislike.
In the last stage, you feel metta for all four people at once - yourself, the friend, the neutral person and the enemy.
Then you extend the feeling of love from your heart to everyone in the world, to all beings everywhere.
Scripture on this practice says: 'As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With goodwill for the entire cosmos cultivate a limitless heart.' (Metta Sutta)
Other generative practices in Buddhism include tonglen - the Tibetan practice of breathing in the suffering of others and breathing out a purifying white light. This practice is aimed at cultivating compassion.

Receptive

In the mindfulness of breathing or the metta bhavana meditation practice, a balance needs to be struck between consciously guiding attention and being receptive to whatever experience is arising.
This attitude of open receptive attention is the emphasis of the receptive type of meditation practice.
Sometimes such practices are simply concerned with being mindful. In zazen or 'just sitting' practice from the Japanese Zen tradition, one sits calmly, aware of what is happening in one's experience without judging, fantasising or trying to change things.
A similar practice in Tibetan tradition is dzogchen. In both cases, the meditator sits with their eyes open. (Usually people close their eyes to meditate).
Zazen and dzogchen practices gain depth from the underlying belief in the significance of being in the present moment.

Reflective

Reflective meditation involves repeatedly turning your attention to a theme but being open to whatever arises from the experience.
Reflective practices in Buddhism include meditations on impermanence and interconnectedness as well as faith enhancing practices such as meditation on the qualities of the Buddha.

Preparation and posture

The classical meditation position is 'the lotus position'. This involves sitting cross-legged with the left foot on top of the right thigh and the right foot on top of the left thigh.
If you can't manage that it is still good to sit on the floor either kneeling or cross-legged with enough support to have both knees on the ground and the back erect without having to strain.

the 'lotus position' ©

But it is possible to meditate in any stable posture that keeps the spine straight. Sitting quietly in a chair is perfectly acceptable.
While it helps for the body to be alert, relaxed and stable, meditation is really about the mind and the inner experience. Posture is a support to that but most Buddhist traditions do not regard it as an end in itself.
It is useful to take time before and after you meditate to settle into and emerge from the practice. It is always a good idea to have some space to let thoughts die down and tune into your feelings and bodily sensations.

Learning to meditate

Over the last half century meditation has gradually become a more familiar practice in the West.
Just as many people practice hatha yoga (which is Hindu in origin) or T'ai Chi (which is Taoist) for their health benefits, so many people practice Buddhist meditation without being a Buddhist.
It is a valuable tool for developing self-knowledge, learning to concentrate and dealing with stress.
In recent years there has been growing interest in using meditation and mindfulness in palliative care, particularly learning to cope with chronic pain and preventing relapse into depression.
Within its Buddhist context, meditation is a vital component of its path to spiritual awakening.
In the UK, as in many other western countries, there are many Buddhist centres and independent teachers offering meditation classes and courses.
There are also many books, tapes and websites devoted to the subject.
But the general advice from Buddhists is that it helps to meditate with others and to have teachers who can help you with issues that arise along the way.
It also helps to go on retreat with other meditators, when you can focus on meditation more fully.
"The word meditation is a very poor substitute for the original term bhavana, which means 'culture' or 'development', i.e., mental culture or mental development. The Buddhist bhavana, properly speaking, is mental culture in the full sense of the term. It aims at cleansing the mind of impurities and disturbances, such as lustful desires, hatred, ill-will, indolence, worries and restlessness, sceptical doubts, and cultivating such qualities as concentration, awareness, intelligence, will, energy, the analytical faculty, confidence, joy, tranquility, leading finally to the attainment of highest wisdom which sees the nature of things as they are, and realizes the Ultimate Truth, Nirvana." [Walpola Rahula, What the Buddha Taught (Grove Press, 1974), p. 68]
Walpola Rahula's definition ought to distinguish Buddhist meditation from many other practices that get lumped under the English word meditation. Buddhist meditation is not primarily about reducing stress, although it can do that. Nor is it about "blissing out" or having visions or out-of-body experiences.
Theravada
The Ven. Dr. Rahula wrote that in Theravada Buddhism, there are two forms of meditation. One is the development of mental concentration, called samatha (also spelled shamatha) or samadhi. Samatha is not, he said, a Buddhist practice, and Theravada Buddhists do not consider it necessary. The Buddha developed another form of meditation, called vipassana or vipashyana, which means "insight." It is this insight meditation, the Ven. Dr. Rahula wrote in What the Buddha Taught (p. 69), that is Buddhist mental culture. "It is an analytical method based on mindfulness, awareness, vigilance, observation."
For more on the Theravada view of bhavana, see "What Is Vipassana?" by Cynthia Thatcher of the Vipassana Dhura Meditation Society.
Mahayana
 Since the time of the Buddha, attitudes towards the Jhanas have varied greatly. There is strong evidence in the Suttas that quite early on there were at least two schools of thought. 
One approach emphasized insight practice almost exclusively, feeling that since insight gives rise to the wisdom necessary for enlightenment, this was what was more important. An excellent example of a sutra reflecting this approach is the Sammaditthi Sutra (Majjhima Nikaya #9). Here Sariputta gives a beautiful discourse on Right View. He discussed 16 important topics and ends each topic by saying "When a noble disciple has thus understood [the topic], he uproots the underlying tendency to greed, hatred, the 'I am' conceit and ignorance, and arousing true knowledge he here and now makes an end of suffering." Here enlightenment is achieved solely through insights; the Jhanas are not even mentioned.
Another school of thought gave considerable importance to the Jhanas. Those using this approach practiced the Jhanas so deeply that they developed what is called in Sanskrit Siddhi, that is, supernatural powers. These Siddhis, such as the divine ear (telepathy), being in two places at once, (bi-location), remembering past lives, etc., may be seen as phenomena in which the person is tapping into the "collective unconscious." This approach to Enlightenment can be found in the Kevatta Sutra. 
The Buddha first teaches morality and then the Jhanas. From the concentration resulting from the Jhanas, "one applies and directs the mind" to the attainment of these Siddhis. Enlightenment is attained in exactly the same way as the divine ear; there is no discussion of insights other than "knowing and seeing". This "formula" appears in each of these eleven suttas in almost exactly the same way -- something to be expected in an oral tradition -- but which means that we cannot be sure of what was originally in the sutra before the formula was inserted. Insight is barely mentioned in this method. Here Enlightenment is achieved through developing paranormal powers. We can assume that Enlightenment arises in one who has developed sufficent intimate contact with the collective unconscious that one can no longer concieve of himself as a separate entity.
The Culasaropama Sutra (Majjhima Nikaya #30) in addition to being an excellent teaching on the dangers of spiritual materialism, also refers to the Jhanas. However, it shows signs that suggest the text has been altered. Its beautiful mathematical harmony of the sutra suddenly breaks down in section 12 with a discussion of the Jhanas. The Jhanas are a concentration practice and concentration has already been stated in section 10 to be a lesser state than knowledge and vision. But when the Jhanas are introduced in section 12, they are said to be "higher and more sublime than knowledge and vision." The inclusion of the Jhanas here actually makes the sutta self-contradictory. It also contradicts other pro-Jhana sutras. The formulation of the eight Jhanas is the standard "short" one, (similiar to what is found in the Mahasatipatthana Sutta) but with the addition of a last sentence in each of the paragraphs: "This [too] is a state higher and more sublime than knowledge and vision." This sentence directly contradicts the last sentence of section 84 of the Samannaphala Sutta (Digha Nikaya #2). In the previous paragraph of the Samannaphala Sutta, the recluse directs the concentrated, pure, bright mind resulting from the fourth Jhana towards knowledge and vision. The understanding gained "is a visible fruit of recluseship more excellent and sublime than the previous ones". Many other suttas show signs of this type of tampering and we are left today with the task of puzzling out the original teaching.

CONCLUSION

The effects of this multi-millennium old debate still affect us today, not only in not knowing what the original suttas looked like, but also in understanding the role of the Jhanas.
The Jhanas are sometimes considered a dangerous practice because they are not an Insight Practice. The primary factor of the first Jhana is Piti and Piti is mentioned as a corruption of insight in the commentaries (see, for example, the Visuddhimagga). This has been taken to mean that Piti is bad, when all that is meant is that Piti should not be mistaken for a non-mundane state. Theravadan Buddhism in the West has primarily come down from the Mahasi Sayadaw tradition in Burma and this tradition is a"dry insight" (non-Jhanic) tradition. Thus the Jhanas are seldom mentioned, let alone taught, in Western Theravadan Buddhist teaching.
The Jhanas are also difficult to teach. Not everyone has a temperament suited to concentration practice. Even for those who find concentration easy, the Jhanas require a long silent retreat setting for learning. Far from being "secluded from unwholesome states of mind," people who wish to learn the Jhanas are immediately thrust INTO the state of desiring something. Finally, as mentioned above, the Jhanas do not lend themselves to "book learning"; you really need one-on-one, immediate feedback from a teacher in order to aim your mind in the correct direction. The Jhanas are natural states on mind, but the lives we lead here at the close of the 20th century are so filled that it is difficult to find the quiet, natural mind.
The Jhanas are states of concentration. How to do them was common knowledge at the time of the Buddha. He practiced them, and it is clear from the suttas that they comprise right concentration. We are left with the task of fitting the Jhanas into our present spiritual practises. Perhaps between the extremes of ignoring them completely and practising them to excess, lies the middle way of using them as a tool to sharpen the mind for Insight Practise.
From the story out of the life of the Buddha it is clear that the Jhanas are merely a step (or eight steps) towards Enlightenment, indispensible, but also not enough.

THE JHANAS IN THERAVADAN BUDDHIST MEDITATION

Before he became the Buddha, at the beginning of his spiritual quest, Siddhartha Gautama studied with two teachers. The first teacher taught him the first Seven Jhanas; the other teacher taught him the Eighth Jhana. Both teachers told him they had taught him all there was to learn. But Siddhartha still didn't know why there was suffering, so he left each of these teachers and wound up doing six years of austerity practises. These too did not provide the answer to his question and he abandoned these for what has come to be known as the Middle Way. The suttas indicate that on the night of his Enlightenment, he sat down under the Bodhi Tree and began his meditation by practising the Jhanas (for example, see the Mahasaccaka Sutta - Majjhima Nikaya #36). When his mind was "concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady and attained to imperturbability" he direct it to the "true knowledges" that gave rise to his incredible breakthrough in consciousness known in the sutras as Anuttara Samyak Sambodhi. So we see that the Jhanas are not only at the heart of his teaching, but also were at the heart of his own practise.
    All of us are familiar with The Eightfold Path -- the Gautama Buddha's prescription for attaining Enlightenment. We have some idea what is meant by right speech, right action, right livelihood and so forth. And we know that these are very important. However, the one step in the path that is often short-changed is the eighth step: "Right Concentration" or dhayna (Jhana in Pali). This paper will seek to explain what right concentration is, how to practice it, and the role it plays in the road to Enlightenment.
Right Concentration, (Samma Samadhi) is explicitly defined in the Mahasatipatthana Sutta (Digha Nikaya #22) and in other suttas (for example, Saccavibhanga Sutta - Majjhima Nikaya #141) as Jhanic meditation:
And what is Right Concentration? Here a monk -- secluded from sense desires, secluded from unwholesome states of mind -- enters and remains in the First Jhana which is filled with rapture and joy born of seclusion accompanied by initial and sustained attention. With the stilling of initial and sustained attention, by gaining inner tranquillity and oneness of mind, he enters and remains in the Second Jhana which is without initial and sustained attention; born of concentration, and is filled with rapture and joy. With the fading away of rapture, remaining imperturbable, mindful, and clearly aware, he enters and remains in the Third Jhana, and of him the Noble Ones declare, "Equanimous and mindful, he has a pleasurable abiding." With the the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the Fourth Jhana: which is beyond pleasure and pain; and purified by equanimity and mindfulness. This is called Right Concentration.
    Thus the Jhanas are at the very heart of the Buddha's teaching as presented in this important sutta.

   What are the Jhanas

   The Pali word Jhana is best translated as "meditative absorption state." It is the same as the Sanskrit Dhyana, which derives from Dhayati, meaning to think or meditate. You know what an "absorption state" is -- it's when you get so involved in a TV show or video game or mystery novel that you are surprised when the phone rings and brings you back to reality. The Jhanas are eight altered states of consciousness which can arise during periods of strong concentration. The Jhanas are naturally occurring states of mind, but learning how to enter them at will and how to stay in them takes practice.
 From the Vishudhi maga (or Visuddhimagga):

(1)"Detached from sensual objects, o monks, detached from unwholesome consciousness, attached with thought-conception (vitakka) and discursive thinking, born of detachment (vivekaja) and filled with rapture and joy (sukha) he enters the first absorption.
(2)"After the subsiding of thought-conception and discursive thinking, and by gaining inner tranquility and oneness of mind, he enters into a state free from thought-conception and discursive thinking, the second absorption, which is born of concentration , and filled with rapture and joy (sukha).
(3) "After the fading away of rapture he dwells in equanimity, mindful, clearly conscious; and he experiences in his person that feeling of which the Noble Ones say,  'Happy lives the man of equanimity and attentive mind'; thus he enters the 3rd absorption.
(4) "After having given uppleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the 4th absorption, which is purified by equanimity and mindfulness.
(5)"Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense-reactions and the non-attentionto the perceptions of variety, with the idea, 'Boundless is space', he reaches the sphere of boundless space and abides therein.
(6)"Through the total overcoming of the sphere of boundless space, and with the idea 'Boundless is consciousness', he reaches the sphere of boundless consciousness and abides therein.
(7) "Through the total overcoming of the sphere of boundless consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness and abides therein.
(8) "Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception- nor- non- perception and abides therein."

 

 

Loving Kindness Meditation

All living beings deserve to be cherished because of the tremendous kindness they have shown us.

The five stages of the meditation:

·         1.Preparation

·         2.Contemplation

·         3. Meditation

·         4. Dedication

·         5. Subsequent Practice

1. Preparation

We sit in the meditation posture as explained above and prepare our mind for meditation with breathing meditation. If we like we can also engage in the preparatory prayers.

2. Contemplation

All living beings deserve to be cherished because of the tremendous kindness they have shown us. All our temporary and ultimate happiness arises through their kindness. Even our body is the result of the kindness of others. We did not bring it with us from our previous life – it developed from the union of our father’s sperm and mother’s ovum. Once we had been conceived our mother kindly allowed us to stay in her womb, nourishing our body with her blood and warmth, putting up with great discomfort, and finally going through the painful ordeal of childbirth for our sake. We came into this world naked and empty-handed and were immediately given a home, food, clothes, and everything else we needed. While we were a helpless baby our mother protected us from danger, fed us, cleaned us, and loved us. Without her kindness we would not be alive today.

The mere fact that we are alive today is a testimony to the great kindness of others.

Through receiving a constant supply of food, drink, and care, our body gradually grew from that of a tiny helpless baby to the body we have now. All this nourishment was directly or indirectly provided by countless living beings. Every cell of our body is therefore the result of others’ kindness. Even those who have never known their mother have received nourishment and loving care from other people. The mere fact that we are alive today is a testimony to the great kindness of others.
It is because we have this present body with human faculties that we are able to enjoy all the pleasures and opportunities of human life. Even simple pleasures such as going for a walk or watching a beautiful sunset can be seen to be a result of the kindness of innumerable living beings. Our skills and abilities all come from the kindness of others; we had to be taught how to eat, how to walk, how to talk, and how to read and write. Even the language we speak is not our own invention but the product of many generations. Without it we could not communicate with others nor share their ideas. We could not read this book, learn Dharma, nor even think clearly. All the facilities we take for granted, such as houses, cars, roads, shops, schools, hospitals, and cinemas, are produced solely through others’ kindness. When we travel by bus or car we take the roads for granted, but many people worked very hard to build them and make them safe for us to use.

Everyone who contributes in any way towards our happiness and well-being is deserving of our gratitude.

The fact that some of the people who help us may have no intention of doing so is irrelevant. We receive benefit from their actions, so from our point of view this is a kindness. Rather than focusing on their motivation, which in any case we do not know, we should focus on the practical benefit we receive. Everyone who contributes in any way towards our happiness and well-being is deserving of our gratitude and respect. If we had to give back everything that others have given us, we would have nothing left at all.
We might argue that we are not given things freely but have to work for them. When we go shopping we have to pay, and when we eat in a restaurant we have to pay. We may have the use of a car, but we had to buy the car, and now we have to pay for petrol, tax, and insurance. No one gives us anything for free. But from where do we get this money? It is true that generally we have to work for our money, but it is others who employ us or buy our goods, and so indirectly it is they who provide us with money. Moreover, the reason we are able to do a particular job is that we have received the necessary training or education from other people. Wherever we look, we find only the kindness of others. We are all interconnected in a web of kindness from which it is impossible to separate ourself. Everything we have and everything we enjoy, including our very life, is due to the kindness of others. In fact, every happiness there is in the world arises as a result of others’ kindness.

Our spiritual development and the pure happiness of full enlightenment also depend upon the kindness of living beings.

Our spiritual development and the pure happiness of full enlightenment also depend upon the kindness of living beings. Buddhist centres, Dharma books, and meditation courses do not arise out of thin air but are the result of the hard work and dedication of many people. Our opportunity to read, contemplate, and meditate on Buddha’s teachings depends entirely upon the kindness of others. Moreover, as explained later, without living beings to give to, to test our patience, or to develop compassion for, we could never develop the virtuous qualities needed to attain enlightenment.
In short, we need others for our physical, emotional, and spiritual well-being. Without others we are nothing. Our sense that we are an island, an independent, self-sufficient individual, bears no relation to reality. It is closer to the truth to picture ourself as a cell in the vast body of life, distinct yet intimately bound up with all living beings. We cannot exist without others, and they in turn are affected by everything we do. The idea that it is possible to secure our own welfare whilst neglecting that of others, or even at the expense of others, is completely unrealistic.

3. Meditation

Contemplating the innumerable ways in which others help us, we should make a firm decision: `I must cherish all living beings because they are so kind to me.’ Based on this determination we develop a feeling of cherishing – a sense that all living beings are important and that their happiness matters. We try to mix our mind single-pointedly with this feeling and maintain it for as long as we can without forgetting it.

4. Dedication

We dedicate all the virtues we have created in this meditation practice to the welfare of all living beings by reciting the dedication prayers.

5. Subsequent Practice

When we arise from meditation we try to maintain this mind of love, so that whenever we meet or remember someone we naturally think: `This person is important, this person’s happiness matters.’ In this way we can make cherishing living beings our main practice.
Christian Meditation: Is it Christian to Meditate?
Christian meditation is rooted in the Bible. In fact, the Bible commands us to meditate. In Joshua 1:8, God says to meditate on His word day and night so we will obey it. The psalmist says "his delight is in the law of the Lord, and in His law he meditates day and night" (Psalm 1:2). Actually, the Bible mentions meditate or meditation 20 times.

In the Old Testament there are two primary Hebrew words for meditation: Haga, which means to utter, groan, meditate, or ponder; and Sihach, which means to muse, rehearse in one's mind, or contemplate. These words can also be translated as dwell, diligently consider, and heed.
Christian Meditation: A History
One form of Christian meditation that has been used by believers since at least the fourth century AD is the lectio divina. It has been traditionally used in monastic religious orders and is enjoying a resurgence today. Lectio divina means "sacred reading" and has four stages: lectio (reading), meditatio (discursive meditation), oratio (affective prayer), and contemplatio (contemplation). In the lectio (reading) stage, one finds a passage and reads it deliberately. The next stage, meditatio (discursive meditation), is where one ponders the text. In the oratio (effective prayer) stage, one talks to God about the reading, asking Him to reveal the truth. In the final, contemplatio (contemplation) stage, one simply rests in the Lord's presence.

Today, meditation is generally seen as a practice of the New Age movement. This comes primarily from its association with Transcendental Meditation. Transcendental Meditation (TM) was developed by the Maharishi Mahesh Yogi of the Hindu religion and is steeped in Hindu philosophy. The "yogi" in the TM founder's name indicates his status in Hinduism. Courts in the US have ruled that TM is not a secular discipline; it is Hindu religion (US District Court, Newark, NJ, on October 29, 1977 and the US Court of Appeals, Philadelphia, PA February 2, 1979).
Christian Meditation: What do Christian Leaders Say?
One important thing the Bible tells us to do is to think about God's Word. Our thoughts determine our behavior and so what we think about is very important. That is why God wants us to think about His Word, or meditate on it. Jim Downing in Meditation (NavPress) says God considers meditation a "vital exercise of the minds of His children."

Rick Warren, in The Purpose Driven Life (Zondervan), describes meditation this way: "Meditation is focused thinking. It takes serious effort. You select a verse and reflect on it over and over in your mind...if you know how to worry, you already know how to meditate" (190). Warren goes on to say, "No other habit can do more to transform your life and make you more like Jesus than daily reflection on Scripture…If you look up all the times God speaks about meditation in the Bible, you will amazed at the benefits He has promised to those who take the time to reflect on His Word throughout the day" (190).

In Satisfy Your Soul (NavPress), Dr. Bruce Demarest writes, "A quieted heart is our best preparation for all this work of God … Meditation refocuses us from ourselves and from the world so that we reflect on God's Word, His nature, His abilities, and His works … So we prayerfully ponder, muse, and 'chew' the words of Scripture. …The goal is simply to permit the Holy Spirit to activate the life-giving Word of God" (133).
Christian Meditation: How do we do it?
There are three times during the day we can actively turn our minds over to God's Word in Christian Meditation. Just before we fall asleep, we can have God's Word be the last thing that occupies our mind. Upon awaking, we can have God's Word be the first thing to fill our minds to start the day. Finally, we need a specific time each day to be in God's Word so it can speak to us throughout our day.

What should we focus on in Christian meditation? "Whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things" (Philippians 4:8, NASB).

How does Christian meditation compare with other forms of meditation?

Inasmuch as there are various forms of meditation in today's world, it is important to determine how Christian meditation compares with other forms of meditation. Christian meditation is similar to other forms of meditation in that it involves a deliberate action on the part of the individual, in time that he or she has set aside purposefully to ponder or think. Sometimes, for the Christian, meditation may arise naturally as an adjunct to prayer time. It may be dictated by the circumstances of his life at a particularly trying time. This is true of the traditional meditator who often seeks to meditate as a way to free himself from stress and turmoil.

There are two major differences, however, between traditional forms of meditation and Christian meditation.

• In traditional forms of meditation, the individual seeks to empty one's self; in Christian meditation the believer seeks, rather, to be filled.
• In traditional meditation, the object is self, albeit the higher self, whereas in Christian meditation the object is God, who is high above all.

During the practice of meditation, the non-christian strives to clear his or her consciousness of all thoughts, concentrating intensely until in a prescribed period of time a bare minimum of thoughts has been allowed or entertained in the consciousness. Often, a tool called a mantra is used which may be a word or a series of sounds that a person repeats continually until they are completely empty. This is supposed to achieve the ultimate relaxation and cessation of stress. When the meditator wants to obtain peace in the midst of a tumultuous situation he or she can just call to mind or repeat the mantra and the desired result is obtained.

In Christian meditation, the believer seeks to fill his or her thoughts with truths about God. Christians can achieve this by focusing on the Word of God, as the psalmist said: "But his delight is in the law of the LORD, and on his law he meditates day and night" (Psalms 1:2). Rather than emptying himself, the Christian fills his mind with hope and encouragement from the promises that God has given in His Word or on good things that God has done for him. Or he may simply just think on the wonder and awe of God. In so doing, the believer is assured of peace.

"Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things (Philippians 4:8).

In seeking to reach one's higher self, the traditional meditator may achieve his goal, but has really achieved a state which has no real value. At the pinnacle of his self every individual is but base and low, since all are sinners. "For all have sinned and fall short of the glory of God (Romans 3:23). Therefore there is no perfection to be obtained from within. Paul rightly said in his epistle to the Romans, "I know that nothing good lives in me…" (Romans 7:18).

Jesus Christ alone is our source of righteousness and, therefore, peace. Seeking to reach one's higher self is to reach for nothing; it may achieve a state of thoughtlessness and cessation from stress, but the individual will still remain empty and unfulfilled. The only path to peace and fulfillment is through God. If an individual, with purpose and intent, will meditate on God, he will achieve the highest of heights, including joy and peace. "You will keep in perfect peace him whose mind is steadfast, because he trusts in you" (Isaiah 26:3).

Meditation has always been thought of as a spiritual state, not just another religious practice, something that might take you to another dimension, and others. Interpretations of this practice vary among its believers. When people talk about it in relation to eastern religions such as Buddhism, Hinduism and Zen Buddhism, they basically talk about more or less the similar principles, which is to still the mind, be one with what you are doing, let your mind and body become one, aim wisdom, peacefulness, calmness understanding, and a virtuous mind.

Here are some views as to how Christians include meditation as part of their prayers. Though there are devout followers of the faith who believe that there is a huge difference between prayer and meditation, there are many who view them equally.

Christianity is not just another religion, for many others is a lifestyle, an everyday thing. Nor is it a part-time job, or something that you are forced into, but rather, something that you are called to, and once you hear that call and recognize it, it is something that you should follow. At present, the world’s largest religion is Christianity, as determined by the number of followers it has. There are about 2 billion adherents to this religion, which comprises more than 30 percent of the current global population.

As mentioned earlier, Christianity for many individuals is a lifestyle. The practice of meditation is somewhat interpreted differently by Christians, and it also varies among sects of the religion. While other religions call it meditation, Christianity calls it devotion. That is your time devoted to God and God alone. It is just you and Him and no one else. For many followers, this is what differentiates Christian meditation from other meditation techniques.

In doing Christian devotions, we don’t just attain that inner peace and that connection with the Spirit on our own; it is God who gives us that peace and it is Him who fills us with the Spirit. When we meditate, we do not just enter a state of mind but rather, the presence of God. It is in that moment that you are able to enter His domain and have the opportunity to worship Him. It is in that moment that His Spirit would purify you, consecrate you, and give you the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

So in some aspects, Christian meditation is similar to other meditative practices. When a person subjects himself to a state of calmness, he opens his body and mind to the benefits of the spirit. In other meditative systems, this spirit enriches the body and makes it healthier. The facilitation of the flow of the spirit into the body creates opportunities for overall wellness, such as the fruits of the Spirit as explained by Christianity.

In other Christian sects, the study of the Holy Bible involves memorization of its verses, which in turn helps them while meditating or praying. Try to explore the other interpretations of meditation in various belief systems, as it allows you to have a more open mind about them

Read more: http://www.articlesbase.com/meditation-articles/meditation-in-the-practice-of-christianity-520301.html#ixzz11CT4nNwP
Under Creative Commons License: Attribution

About Christian Meditation

By Jacquelyn Jeanty, eHow Contributor

I want to do this! What's This?

About Christian Meditation

http://kimolsen.wordpress.com/, http://blog.thepastoralcompany.com/, http://www.associatedcontent.com/

Christian meditation, though mentioned in numerous locations throughout the Holy Bible, has often been linked with the new age tradition. Christian leaders make mention of the need for meditation in the Christian's daily walk, but most hesitate to designate it as an "official" practice within the faith. This article will address how Christian meditation relates to the Christian lifestyle.

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Function

1. Meditation, as mentioned in the Bible, is practiced for the purpose of developing a deeper understanding and relationship with God. One particular verse in 1 Timothy 4:15, KJV, says it this way: "Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all". Within this context, meditating on biblical principles is the means through which the Christian walk is found.
   As with the general practice of meditation, a primary function of Christian meditation is to still the mind and heart, making both more open to the principles of the faith. This stillness then allows a centering and grounding of our attention in prayer or reading. The lasting effects of this practice are seen in the everyday events of living, as the Christian grows closer in her walk with God.

Features

2. Within the context of Bible reading, prayer or quiet time; focusing on verses, music, images, or symbols is the means by which this meditation is carried out. Unlike eastern meditation practices where the purpose is to empty oneself of daily concerns, the Christian is seeking a closer experience, or relationship with God, as portrayed in the verse, "Be still and know that I am God," (Psalm 46:10, KJV).
   Particular relaxation techniques used in the process are
   · breathing;
   · visualization of a symbol, word, or image; and
   · short, repeated prayer phrases.
   Many of the techniques used are similar to traditional relaxation techniques, however the focus is always intentional and directed toward God. In practice, meditating becomes one of many forms of worship, such as prayer and fasting.

History

3. 

 

As a formal practice, meditation was embraced by the Christian church as far back as the fourth century in the form of the lectio divina. Monastic religious orders continue to implement this four-part meditation process, which involves the reading of a biblical text, thinking on it, prayer, and then a meditative resting inside God's presence.
With the twentieth century advent of transcendental meditation, eastern religions, and the new age movement in American society, the practice of meditation as a form of worship became taboo. New age mystical modalities took on the label of demonic within the Christian religion--primarily the fundamental and evangelical denominations--and were seen to hold strong associations with the practice of occult.
Nonetheless, Christian meditation as a form of worship has survived within its own sect of the Christian religion. And while Christianity as a whole does acknowledge biblical references to meditation, it is only in this specific sect where meditation is incorporated as a vital form of worship.

Benefits

4. The benefits of practicing Christian meditation are, foremost, a deeper relationship with God, however other areas of an individual's life are also enhanced. Not unlike the effects of meditation in general, consistent practice leads to a more balanced and controlled thought life, as well as an overall improvement in a person's emotional and mental well-being. The old adage, "you are what you think", addresses the basis behind meditating on Scripture. It becomes the mind's reference for everyday living and relating with others.
   A calmed and meditative state of being is conducive to the opening of mind and heart needed to understand the deeper principles of the Divine. When incorporated on a daily basis, an emotional and mental calm begins to take root as we draw closer in our walk with God.

Considerations

5. 

 

Meditation in any form can be a loose and unstructured practice, and many have made use of spiritual directors to act as guides within their Christian walk. Spiritual directors can assist with discerning the meanings within meditations through prayer and discussion. Such a person should have a solid experience and understanding of meditation as a form of worship. Individual temperaments do matter, so compatibility with your spiritual director is important.
As an alternative, there are global, national and local organizations purposed to bring Christian groups together for meditative worship. These can be found online. However, many Christians are content to practice this form of meditation on their own.

Read more: About Christian Meditation | eHow.com http://www.ehow.com/about_4570517_christian-meditation.html#ixzz11CTku0yO

                                                about ; Rev. Dr. Aye Min