Concentrative, Contemplative, Meditation, Mindfulness, Spirit, Women & Gender
The full answer may be longer than you wanted.
There are at least four different basic answers—and then there’s all the rest of it.
One basic answer is, “Whatever position gives you the best signal that your mind has gone away from awareness-in-the-moment into either drifty mind or washing-machine mind,
A second is, “a classical cross-legged or chair position with a mudra of your choice.”
A third is, “Any position that you can physically manage and maintain for some time.”
A fourth is, “Any position in which you’re willing to meditate, in contrast to other supposedly correct positions that cause you to avoid meditating when you think about them.
Any one of these answers might be best for you. You can judge that for yourself after reading about each.
The first answer contains the key insight that the mental effort required to stay aware of your posture in the present instant is itself a powerful aid to maintaining a focused meditative state. Sitting straight upright on either a cushion or chair, with your eyes focused slightly downward anywhere from about six feet ahead to the far horizon, and your hands forming a perfect (i.e. non-drooping) mudra is best of all if you can manage it. (Yes, that’s the second answer above.) Why? Because your mind will inevitably have a tendency to drift here or there, and if you’re sitting in such a position with the intention to maintain it, then as soon as you notice that you’re slumping just a bit, or that in your Zen mudra your thumbs are pointing downward rather than forming an egg than a round ball, or that your jnana mudra is similarly droopy, you can straighten up your back, reform your mudra, breathe deeply, and continue your classical meditative posture. Maintaining it requires mindful attention to keeping some of your mind in the present.
If, of course, you’re doing an extended meditation—especially in a group—in which you’re supposed to remain motionless, after a time your body will be experiencing physical pain just from maintaining the fixed position and you will have no alternative but to be aware of your physical position and sensations. When you see a picture of a group of people meditating, all sitting in the very same or almost the very same posture, that’s probably what’s happening. There’s a special kind of psycho-somatic learning that’s occurring just by maintaining that position. (In many meditation groups, after such a period of sitting there’s a period of walking meditation that gives your body a chance to move.
With the second answer above, a full-lotus meditation is favored by some practitioners. That’s a cross-legged position with each leg crossed above the other and the soles facing upward. (See the link below.) Some yogis maintain the ability to sit full-lotus, or in even more demanding and in some cases amazing positions, into old age. Those who do usually sit (or in some cases stand) in such positions every day. When I was in my twenties and thirties I used to sit full lotus. Toward the end of my thirties a doctor told me, “There seems to be some evidence that full lotus is bad for your ankles, at least for some people.) After that I moved to a half-lotus position in which the legs are crossed only one is pulled up through the other. Less demanding yet is a simple cross-legged position. Your body will probably tell you which cross-legged position can work for you.
In any position on the floor or ground it helps to raise your butt about four inches off the floor so that there’s a downward tilt from your butt to your knees. Every meditation center has cushions that do this. It’s best to sit on the forward edge of the cushion rather than in the middle of it. The downward slope makes it much easier to keep your spine straight and sit up straight. And it’s more comfortable than sitting flat on the floor or ground. Most pillows doubled once will do nicely as a substitute for a meditation cushion—but if you want the real thing you can find them in shops that have meditation accessories and online. When i’ve had neither cushion nor pillow, I’ve found that turning one clean sandal or shoe upside down, placing it on top of the other, and using the two as a cushion usually does the job. Outdoors you might find a small slope or bump somewhere nearby that’s about the right size to raise your butt enough for comfortable sitting and a straight spine,
There is also kneeling meditation, kneeling with your legs together and back straight up. Many people who favor that position find that a cushion or pillow (or even a folded jacket or sweater) between butt and legs is useful.
In meditation halls I sometimes noticed some of people sitting up straight in chairs rather than on the ground or a cushion in a cross-legged position. In most places there were a few chairs somewhere in the room, mostly occupied by elderly meditators. An older friend and I sometimes led workshops together and he always sat in a chair. “My knees just won’t go into a cross-legged position,” he said. Now I’m older myself, with arthritis in my joints. At some point I moved from usually sitting cross-legged to preferring the chair. Still with a straight spine, looking slightly downward, keeping my mudra in its proper position, but my legs said “Thank you for not making us sit cross-legged on the ground any more.” My chair position is sometimes with my legs straight down and sometimes with them cross-legged beneath me on the chair.
All that involves sitting. Some years ago when I was doing a weekly class I asked the students to keep a meditation journal. To write down just a few sentences about what happened during their meditation period each day. One young woman consistently wrote that she just didn’t feel called to sit up during her meditation but preferred to lie down. She did, however, keep one of the most detailed and best journals of her meditation experience, and said it was almost always valuable in helping her feel better. As you probably know, lying down tends to predispose people more toward a hypnogogic, dreamlike state and less toward a mindful, moment-by-moment awareness state. Her meditations were a kind of combination of both. And very interesting, especially in their contemplative excursions. That was what worked for her. It was a clear case of meditating in her own way or not at all. So that becomes my final statement. Lying down meditation is not a position I suggest, but better than none. There are, after all, statues of reclining Buddhas scattered all over Southeast Asia. And it just might be what you need at a given moment. Assess your needs and learn to trust yourself.
If you want to meditate standing up, such as while waiting for a bus, I recommend a moving meditation rather than standing motionless. An online search for <standing moving meditations> will bring up a number of YouTube videos of such movement patterns. The ultimate expression of this is Tai Chi.
When properly performed, hatha yoga is also a meditation. Attention to your breathing in a meditative manner while performing your asanas, and to fully experiencing the sensations of your body as you move and the rest of your field of awareness make your yoga session into a transformation in consciousness that’s quite different than it is if you go through the motions with an athletic mindset. This can be structured pranayama or simply bare attention as described just above,
For photos of eight sitting meditation positions see Melissa Eisler’s <https://mindfulminutes.com/how-to-sit-for-meditation/>.
Contemplative, Meditation, Mindfulness, Spirit
Contemplative meditation involves considering or observing a particular situation, question, or idea from inside a meditative state of consciousness in order to gain insight or clarity about it. That’s distinctly different from the essence of mindfulness meditation, which involves (1) doing your best to clear your mind of the many thoughts that often slosh around like clothes in a washing machine in order to be as fully here-and-now in your sensory awareness as possible, and also (2) noticing the thoughts that do remain and arise, contemplative meditation actively guides your thinking process within a meditative state. “From inside a meditative state” means that you clear your mind of most other matters in order to gain one-pointed focus on the item you’re meditating on. Or at least to come as close to one-pointed focus on it as you can.
How do you do that? First you attain a quiet, calm focused mind. For most people that’s quite different from our usual everyday mind. If you’re in that mental state to begin with, perhaps because your surroundings take you there, you can intentionally go directly into contemplative meditation. Or perhaps your surroundings take you into that mental space and you find yourself sponteneously in contemplative meditation about some matter of concern or interest. Like, for instance, someone who’s fishing alone and finds that a good time to contemplate his or her concerns.
More often –at least for many people– contemplative meditation is a stage in a meditative session after you’ve taken yourself into a meditative state and have used one or another concentrative practice (such as described in some of these blogs) to slow your thoughts that are sloshing and whirling around in your mind. You’ve used some kind of mantra or counting practice, or perhaps some other meditative method used in a tradition you follow, to take yourself into that state of having a quiet, calm focused mind.
At that point you can choose among one of three forms of contemplative meditation: You:
- . . . may have one specific matter in mind that you’d like deeper insight into, or understanding about.
- . . . can choose either intentionally or randomly from a “menu” of subjects for contemplative meditation that past gurus, sages or others have found to have particular value as subjects for meditating.
- . . . can move into a “hybrid mindfulness” meditation in which you begin with a more or less empty mind, notice what appears in it, and let that be your subject of contemplation for as long as you find value in doing so
Whichever of those three options you choose, you follow the same basic process. Continue to maintain an awareness of your breathing (breathing in, breathing out) but without any mantra or breath-counting. If you like (especially if your mind tends to be very active or busy) you can also maintain a moving mudra, or if you need to do so in order to keep your focus, maintain visual splitting,
Then make the subject you’ve chosen your focal point. Don ‘t “try to think” about it, but simply let whatever appears in your consciousness that feels in any way related to it unfold. If there’s any kind of valuable insight in it for you, take a moment to voice-record it with your device or jot it down in the tablet that you keep next to you when you meditate. No lengthy detailed treatises — just a few words will usually suffice to remind you of something you otherwise might forget.
Whenever something not related to your subject comes into your mind, let it go and bring your attention back to your breathing and your subject, just as if you were bringing it back to a mantra or breath-counting practice.
Wait watchfully in mind-silence with your subject as your focal point. Whenever any thought that feels like it may have some value arises, follow it and stay with it. As soon as you notice that your mind has drifted off it and into something else (as sooner or later it usually will) bring it back to your subject. Continue to do this until you feel finished with it, or until the time you’ve set aside for your contemplative session is up. (I usually like to allot about 20 minutes for this, with space in my schedule to go on longer if it feels valuable.)
“Hmm,” you might say. “It sounds to me like contemplative meditation is a sort of hybrid cross among mindfulness, concentrative meditation, and ordinary thinking.”
Congratulations! You’re right. But it’s thinking from a clear, focused ground instead of thinking from the somewhat chaotic and confused ground of our usual everyday consciousness. Thinking in which key insights and realizations don’t have to compete with the waves of thoughts and ideas about a whole lot of other things, but can bubble up to the surface of your awareness as if from the depths of a still pond. That can make all the difference. I sometimes find that long-forgotten or long-suppressed items from my unconscious come up as I do this. (Be forewarned that sometimes you might remember things that you’ve forgotten because they portray you in a less-than-admirable light—but the chances are that if you do, you can handle them now, which you couldn’t when you repressed them.)
If you choose option 2 of the 3 mentioned above as starting points for your contemplative meditation session, you might find it useful to read a few brief words about the chosen subject from others who have reflected on it. With many of the items you might choose as starting points, you’ll find such reflections in one or another of the cells of Matrix Meditations.
Enjoy your new meditative adventure!
Concentrative, Cultures, Meditation, Mindfulness
INDIA NAMES, CHINA COUNTS: OF MANTRAS AND COUNTING MEDITATIONS
Most of the effective ways to meditate include some way to maintain a focus on your breathing. Why? Because it’s a way to stay aware of what you’re thinking, feeling, sensing, and/or doing rather than being completely identified with your action or experience. And that’s part of the essence of meditation—being aware, moment by moment, of what you’re doing rather than being completely caught up in it.
The two most popular ways to stay aware of your breathing—which in turn helps you stay aware of whatever else you’re doing—are mantras and breath counting. A mantra is most effectively used when silently repeated in rhythm with your breathing. For example, silently speaking the mantra on your inhalation and noticing whatever else you’re aware of during that in-breath and then emptying both the mantra and everything else out of your mind on the outbreath.
Breath counting is similar. Count one number on the in-breath and notice whatever else you’ve become aware of (thinking, feeling, sensing, and/or doing if you’re not sitting silently while you meditate. Then empty the number and everything else out of your mind on the outbreath.
There’s more to it than just described with both mantras and breath-counting, and we’ll come back to that “other” in just a minute. But first, an adventurous little journey to India and China. In India we find that people name the days and months just as in most of the West. “Sunday, Monday (think Moon Day), Tuesday, . . . etc.” Likewise with months of the year: January, February, etc.. Just like in the rest of the Indo-European language family. Now let’s jump over to China. Those names are nowhere to be found! Instead the days and months are counted. The days of the week are called Day One, Day Two, Day Three—and so on. And the months? Well of course, they’re Month One, Month Two, Month Three—right on up to Month Twelve. (Could that constant counting in everyday conversation have something to do with why many Chinese seem to be so good at math? Or maybe it’s the other way around—that mathematical aptitude is why they count the days and months instead of naming them. All just guesses.
In Japan, just for the record, the days are named after elements rather than planets as in the West. Except Monday, which is the day of the moon there too. Tuesday is the day of fire, Wednesday of water, Thursday of wood, and Friday of—yes–gold! Saturday is the day of earth. As for the months—well, there it gets a little complicated. In modern Japanese they’re counted, just as in China. But in the old days they had names. Sometimes the old names are still used in poems and novels.
At this point your inquisitive mind probably wonders, “What about Southeast Asia, which is sort of between India and China?”
Moving your token to Thailand, you’ll find that the days of the week are named after astrological signs from India and Sanskrit. But in Vietnam, closer to China, they count them.
But if you really want everything turned on its head, in English we count the years but in China they have names for them. As the Japanese would say, “Ah, so!”
Now, back to the question, “What does all that have to do with meditation?”
The short answer is that breath counting is more popular in China and Japan while mantra meditation is more popular in India. Almost all are derived from the ancient Sanskrit language, which intriguingly enough has a far more extensive vocabulary for diverse personal qualities, states of consciousness, and “higher” states of consciousness than any contemporary language. (Does that suggest highly developed ancient civilizations, such as the “mythical” Atlantis and Lemuria? How else would such a language come into being?) A mantra has the advantage that anyone can learn it. And each mantra has some specific meaning that can influence a person’s attitude and outlook when repeated over and over again for a long period. If there’s a particular quality you want to develop, that feature of mantras can be useful. Some gurus and traditions assign mantras to those who come to them for meditation instruction—and in some cases, that’s your mantra forever! Other traditions allow people to choose their own mantra and to change it when they want to work on developing a new and different personal quality. Kooch N. Daniels and I offer a page of useful mantras in Matrix Meditations (available either in paperback or as an e-book.) If that’s not enough for you to choose from or you don’t want to shell out $13.99 for our amazing and wonderful book you can do an online search for “Sanskrit words” and you’ll find many different sites that offer such terms absolutely free! (but some—not all—will try to sell you all sorts of other things.)
It’s a little easier to maintain your mindful presence and with breath-counting than mantra meditation, but it doesn’t have the same feature of mentally reinforcing some particular quality. Nonetheless, some advanced yogic traditions in India, such as Kriya yoga, favor breath counting. There are beginning breath-counting methods that are almost as easy to do as mantra meditation and advanced methods that require great attentiveness and can develop a high degree of mental discipline.
The one thing that the most effective mantra meditations and both beginning and advanced breath counting meditations have in common is a focus on breathing. Each adds something extra to the most basic breathing meditation of all, which is to do no more than notice and sense as you breathe in and breathe out. In that most basic practice, as soon as you realize that your mind has drifted off to thinking about something—anything—else, then just bring your attention back to noticing breathing in, breathing out, breathing in, breathing out, and no more.
What can be simpler? Or easier? Sound like child’s play, doesn’t it? Why bother with anything else?
Because actually it’s incredibly difficult to keep your attention focused on your breathing and nothing else. (If you don’t believe it, try it for two minutes right now. See?) The washing machine of our mind craves to swish all the zillions of thoughts it contains back and forth and all around—and what was that about breathing? I forget. . . “
That’s why even a basic mantra or breath count with your breathing is useful. It gives you something to hang onto when the storm winds of your mind or emotions want to blow your attention away. More about each of them in exciting future blogs.
How simple or how complex a practice suits you depends on the character of your own everyday ordinary waking consciousness. Some people who have a stoic temperament find that a fairly simple and basic practice is perfect for them. Others who have more of a “monkey mind” that tends to jump all over the place find that a more complex and demanding practice does a better job of helping them focus and stay present, paradoxical as that may sound. More –much more– about both simpler and more complex ways to meditate in other blogs. (Or get them all at one time in one place in the convenient, well organized, beautifully written book mentioned above. )
In the meantime, if you do nothing else, at least tune into your sensations of breathing in, breathing out, breathing in, breathing out —like a swinging door—when you have nothing else to do!
Ciao Bello. Or Ciao Bella, as the case may be. Victor
Everyday Awareness, Meditation, Mindfulness, Spirit
WALKING MEDITATIONS
WALKING AND BREATHING
I like this because it’s something you can do while you’re walking from one place to another in the middle of your daily life. You don’t have to sit in one spot. Although walking meditations are most commony done in a Zendo or other meditation hall to break up bouts of sitting, there are some you can do almost anytime you’re wlking from one place to another. They combine exercise, breathing, relaxation and concentration.
The key element is to keep your walking and breathing synchronized. You’ll find that you can’t do that if your mind is filled with worries, daydreams, memories, or anything else that takes your attention away from the present moment. As soon as you notice that your walking and breathing aren’t in a matching rhythm any more, you that your mind has wandered and you can bring it back to this present moment of your experience. Especially your physical, somatic mind-body experience. Then when you get there—wherever you’re going—you’ll be here. More fully present and better able to respond effectively to whatever the situation requires.
So what’s the process? Suppose you’re standing and you take one step with one foot. Take another step with the other foot. Then do that again. So you’re stepping “left, right, left, right.” Do all that as you’re breathing in. Then do the same thing as you breathe out. Four steps as you inhale and four as you exhale. (Or if it’s easier for you, you can think of “left” as a half-step and “right” as another half step, so that “left, right” is a full step. If so, then your mind says, “two full steps as you inhale and then two full steps as you exhale.”
Try that now. Then read on. . .
That’s it. That’s the basic process right there. How fast you move depends on how fast or slow, how shallowly or deeply you breathe. Do what’s comfortable.
You’ll probably find that four steps (or “two full steps”) as you inhale and four as you exhale is a fairly slow walk that’s good when you have plenty of time. Chance are you’ll find that you’re more sensitive to and observant of the environment you’re passing through as well as to your internal sensations. That can be a trip.
When you start to walk using this walking-breathing pattern, after a short time you’ll probably notice that your walking and breathing are no longer connected. Your mind has gone bye-bye from your body. Stop for an instant. Then continue to walk, again folllowing the breathing pattern just described. Do that each time you notice a breathing-walking disconnect. Chances are you’ll get better and better at keeping them connected—which also means better and better at staying present with your immediate experience.
You might find that four steps as you inhale and four as you exhale is too. Maybe you’re in a hurry to get somewhere. But wouldn’t it be nice to make good time and also stay present in your moment-by-moment awareness?
Then try doing the same thing with six steps as you inhale and six as you exhale (or, changing our language, three full steps as you inhale and three as you exhale.) That’s a faster walk. Or if you really need to make time, try eight step as you inhale and eight as you exhale. The express walk! Good for when you’re in a hurry. But get this— you probably won’t feel hurried. You’ll still be present in each moment as you walk. And present when you get where your’re going. That can be big, especially if it’s an important meeting!
If possible, try this for at least five minutes now, using at least two of the walking patterns just described.
(There’s also the other direction. You can slow down to two steps as you inhale and two as you exhale. Very slow. Very attuned to what’s around you and in you. Or even one step (one “half step) as you inhale and one as you exhale. You might find it hard to keep your balance when you go that slowly. But you’ll find it pretty tough to do at all unless you keep your mind nearly a hundred percent right here right now.
And here’s a word from Matrix Meditations: “In co-ordinating your breath and movement you are your own teacher and trainer. . . Since any kind of physical movement is an opporunity to listen to what your body is telling you, you might learn something new.”
Enjoy!
c 2021 by Victor Daniels
You may share this as widely as you wish as long as the sharing is freely given no charge is made for it. Inclusion in anything for which a charge is made requires the author’s written permission. Photo credit: Image by Sasin Tipchai from Pixabay
Concentrative, Counseling & Psychotherapy, Everyday Awareness, Meditation, Mindfulness, Psychology
If you’d like a 3-minute mini-meditation available to use when you’re distressed, upset, emotionally off balance , here it is. It’s almost as simple as a meditation gets, because that’s about all a person can handle when they’re in an emotional meltdown. When you’re really flustered, a basic railing to grab onto is what you need, because you probably can’t focus on much more than that.
If you’re with someone else who’s freaking out and you want to help, you can talk them through this same process described just below. Speak out loud, almost verbatim as written below, making whatever tweaks fit the situation. Make sure your tone of voice is calm and soothing, It might or might not be appropriate to hold the person’s hand to help ground them. You can check that out by touching their hand lightly and seeing whether they take hold of it. Respect that message.
No frills. So this is for you when you’re upset. Or for you to use to help someone else when they’re upset. If you’re a helping another person at a fire, an accident, a crime scene, or any other crisis situation –or even a situation that’s an emotional crisis even if someone else wouldn’t think the situation itself is a crisis–this can prove useful.
STEP ONE
If you can, sit up straight. If not, sit or lie however you need to.
Notice your breathing. If it’s slow, that’s fine. If its fast and shallow, slow it down. At least a little slower and deeper.
STEP TWO
Now, as you inhale, count the number “1.” Hear it in your ears if you can. If your eyes are closed, try to visualize i|T.
As you exhale, notice everything you’re seeing and hearing in your mind, and let it all flow away on your outgoing breath as completely as you can
Now as you inhale again, count the number “2.” Concentrate on ‘hearing’ or visualizing that number as fully as possible. If you can’t do either, just ‘think it.
As you exhale, again notice what’s filling your mind, and again let it flow and blow away, so that when you’ve exhaled completely your mind is as empty as possible.
STEP THREE
As you inhale again, mentally count the number “3.” When you’ve inhaled completely, take an instant to notice
anywhere your body feels tense and tight.
As you exhale, let yourself release and let go of that tension at the same time that you’re letting go of any ideas that
have formed in your mind.
STEP FOUR
For your next seven breaths, do just as you did with number 3. With each breath, change the number to the next higher one (this helps keep your focus on what you’re doing rather than letting your mind run away to think about whatever was disturbing you). On the incoming breath, silently recite the number and notice whatever else is coming through your mind—or even spinning around in it. Then on the outgoing breath, focus your attention on noticing any physical tension or tightness anywhere in your muscles and letting go of it—while at the same time letting go of whatever other words or sentences or imagery are coming through your mind. You’re letting go of words, letting go of imagery, letting go of muscular tension and tightness. It’s like that old song —all those thoughts and imagery and muscular tensions that are bothering you are singing “Please release me, let me go!” to you.
If you’re guiding another person through this process, verbally walk them through breaths 4 through 10 just as you did with breath 3.
After just these 10 slow breaths you’ll probably find that you feel much better than you did—even though this may take you only 3 or 4 minutes. If you (or the person you’re helping) are still quite upset, then use the process again with the next 10 breaths, using the releasing physical tension process you began with breath 3 in all ten breaths.
The key insight with this process is that the mind-body connection works in both directions. When you’re upset, you tense up your body—automatically. To become less upset, as you relax your body consciously, in turn it relaxes your mind.
© 2021 by Victor Daniels.
You’re welcome to share this with whomever you wish so long as no charge or profit is made from doing so. Inclusion in any electronic or hardcopy post or document for which a charge is made requires consent of the author.
Concentrative, Meditation, Mindfulness, Spirit, Uncategorized
MUDRAS AND MOVING MUDRAS
This is small yet useful way to help maintain focus of your attention while you meditate. It can help you keep your mind from rambling around when that’s not what you want to do. It’s an alternative to the “visual splitting” described in another blog. Actually this is simpler and more basic.
A mudra is a hand position of a kind used by both Budhist and Hindu meditators. The position of palms together and fingers pointing upward used in Christian prayers and also those of many other spiritual traditions is a mudra. Its meaning is a communication with the divine (which might or might not actually happen, depending on your state of consciousness.) This prayer mudra is called the atmanjali. In some cultures it’s also used as a sign of respect or gratitude —especially Japan and India.
Another popular mudra is the jnana mudra that symbolizes opening the heart to the wisdom of heaven. You’ve probably seen a statue of the Buddha sitting cross-legged with his palms turned skyward on his legs and the thumb and index finger of each hand touching. Or you can use the thumb and middle finger.
If you’re in public and you want to meditate without looking obvious you can turn the jnana mudra upside down as shown in the third of the three pictures with this blog. Long ago I started sometimes doing that after I was using the jnana mudra while sitting against a pillar meditating as I waited for a train in a crowded railway station waiting room in which all the seats were gone. I didn’t want to move until my meditation was finished.Some people thought I was begging and dropped coins into my hand. After that I started turning the jnana mudra upside down in public. I call that the invisible mudra. All others can see is your knuckles.
There are many mudras. You can find entire books about them. These three are enough for me.
Maintaining a mudra can help keep a clear centered mental state. In the Zen tradition if your thumbs droops instead of keeping your mudra almost circular it’s a sure sign that your mind has wandered.
For me with my typically busy mind a mudra wasn’t enough. I could maintain one while my mind wandered. Eventually I realized that I could pair a slight movement of my mudra with my breathing. That is, move my thumb and finger apart slightly (or in the Zen mudra my two thumbs apart) as I breathed in and then let them touch again as I breathed out. And so on over and over.
What’s happening there? With more of my mind anchored in paying attention to my meditative practice, less of my attention is available to go wandering. It works for me.
But it might not work for you. Try it and see. If it does, great! If not, if you find the slight separation and touching in rhythm with your breathing distracting rather than helpful after you’ve tried it for a couple of weeks, you can use a mudra with no movement instead. I suggest at least that.
Unless you don’t need it at all. Some people (but not many) can fairly easily keep their mind focused in present awareness of just one thing, such as their breathing. Pure mindfulness.
If that’s not you, then a basic nonmoving mudra may serve you well. If you try that and your mind still jumps around a bit, then a moving mudra may be just right for you.
If even that isn’t enough — if you’re one of those people with a mind that tends to dance around everywhere (like me) then you can try using both a moving mudra and visual splitting together. Doing that is a complex enough task that it leaves less of your attention available to go wandering. It anchors more of it in the here-and-now. Or in closely focused contemplation, if that’s what you want to do.
(photo with this blog is from Matrix Meditations by Victor and Kooch N. Daniels, available as both an e-book and hardcopy.)
© 2021 by Victor Daniels.
You are welcome to share this with whomever you wish so long as no charge or profit is made from doing so. Inclusion in any electronic or hardcopy post or document for which a charge is made requires consent of the author.
Featured, Meditation
VISUAL SPLITTING IN MEDITATION
Visual splitting is an enhancement that can be used with many meditation methods (rather than a meditation technique in and of itself). This might seem like an odd place to begin this blog, rather than starting with a basic method for beginners, but I’ve been a little slow at getting going on it so I decided to go with whatever energy moves me when I sit down to write. I intend to post one item about meditation each week.
The overall idea with visual splitting is that if you have one or more “markers” that tell you when you’re maintaining your meditative focus and when you’re not, then it’s easier for you to maintain that focus. This (and other such markers) is something you can do with any meditation that involves maintaining awareness of your breathing – especially any kind of breath-counting or any mantra meditation that includes breath awareness.
I wrote this last week just after a morning meditation that included visual splitting. I was sitting on the balcony where we were spending a few days near Anaconda, Montana. Beneath the balcony is a stretch of well-watered common-space backyard lawn and beyond it several one-story houses just a few years old. Visible above their very new-looking gray roofs, about half a mile away a range of medium-height green hills rises up to meet the sky which was light morning blue with streaks of wispy clouds. The hills are covered with a mixture of dark green trees and bright green grass. Hidden behind them, invisible from where I sat, are high peaks of the continental divide, still covered with snow on that early June day.
My basic meditation practice that morning was a breath-counting method derived from Kriya yoga. My attention wanders easily. To counter that I like to add one or more extra elements to maintain focus. I often use visual splitting because it makes it quite obvious when my attention has drifted. Even when I want to let it drift and see where what comes to mind I like to begin with a few minutes of concentrative focus. Visual splitting helps with all of that. I choose a visually distinctive object at least six feet in front of me if it’s small, such as a candle or flower, and as much as a few hundred feet away if it’s large—such as a tree or telephone pole.
That morning I chose a sort of square box attached to the gray wall that faced me on a house about a hundred feet away. Here’s the method: As I inhale, I unfocus my eyes so that the object divides in two and then the two objects grow wider apart as I continue to breathe in. When I’ve inhaled fully, the now-distinct two visual images of the object are as far apart as my unfocused eyes can move them and hold them. Then as I exhale, I gradually let my eyes move back to refocus and as I do the two images of the object come closer together. When I’ve exhaled fully my eyes are completely focused and I’m looking at a single sharp image – i.e. the object as it “really is.”
With the next breath I repeat the process, the object splitting in two and the two images moving apart as I inhale, then moving back together to become a single object as I exhale. And so on with every succeeding breath for the entire meditation. That morning I began with the gray box on the wall, and as the meditation proceeded I found that a white stripe along the bottom edge of the roof also began to split in two and move along with the boxes. Ah, an exciting added attraction!
At some point when using this technique I usually find that the object is no longer splitting into two images but during the whole cycle of breath I’m just watching the one image. That’s a signal that I’ve lost my concentrative focus! My attention has drifted into some kind of rumination on this or that or the other thing. Then I notice where my mind has traveled and ask myself whether it’s something I need or want to think further about. If so I make a mental note to use it as the basis for a contemplative meditation at the end of this session or to think about it later in another way. For years I used to keep a notepad and pen by me during meditation because I often forgot those important moments of insight. Now I less often need the notepad. But if my mind has drifted somewhere of no great importance (as is most often the case) then I simply bring it back to the visual splitting. Inhale-the images move apart. . . exhale, they come back together. . . and so on for the entire meditative session.
Try it now. . .
Maybe you just tried it and it didn’t work. The object you chose stubbornly refused to separate into two images. Fortunately it’s not too hard to learn to do it. Here’s how:
Touch your nose with your finger. Look intently at that finger. Gradually move it away from you until it’s about a foot and a half from your nose. What happens? Probably you get a really good look at your finger. No big deal, right?
Let’s do it again. This time, keep your visual focus tightly on the tip of your nose. Move that finger out as before, but look at your nose rather than your finger. The finger is just an object in the background. You don’t care what it looks like but you really want to see every detail, every spot, every flickering of light and shadow, on your nose. Keep that nose in total focus. As you do, you’ll find that when your finger gets to be about six inches from your face there will be two of them. As you move your hand farther away the two fingers will move farther apart, so that when your hand is about a foot from your eyes your two fingers will be something like three inches apart. But keep looking at your nose with the fingers just a secondary image in the background. When you’ve extended your arm as far as you can, the two fingers will be from four inches to a foot apart. SUCCESS!
Then keep looking at your nose and gradually bring your hand back toward you. Somewhere out beyond your nose you’ll see your fingers gradually moving together. By the time you touch your nose you’ll see just one finger.
You might have to try this on three or four separate occasions before you finally succeed. That’s okay. Eventually you’ll get it.
Once you can do it, pair the movement of your hand with your breath. Move your hand away from your nose and watch your finger become two and the distance between them widen as you breathe in. Then watch the two fingers come together and the distance shrink as they come together as you breathe out.
Got that down? Now set a flower, a bottle, a Mickey Mouse Club button or whatever else is at hand about a foot in front of you so that you’re looking straight ahead or slightly downward at it. Breathe in and make it separate into two images that move apart. Breathe out and let them come together. Do that for at least five minutes. (You can even use the picture of the candle that goes with this blog. Enlarge it on your screen and set it about three feet away from you.)
If you have trouble doing that, go back to the nose-and-finger method. Once you’re again successful with that, repeat the process in the paragraph just above. This time use your finger just like above and keep your focus on your nose if you need to and also be peripherally aware of your chosen object out beyond your finger. You’ll notice that the image(s) of the object (which you’re not focusing on because you’re looking at the tip of your nose) is moving just like the twin images of your fingers. Then keep breathing and looking at your nose and drop your hand so that your finger is no longer in the picture and you’re just noticing your chosen object’s image(s) move apart and together.
Once you can do that, choose a visually distinct object on the other side of the room and do the same thing. Then go outdoors and try it with a large object in the distance.
You can use this as an enhancement with any breathing practice that involves normal or deep slow breathing. (It’s no good with fast breathing techniques.) If you’ve already started your meditation session and you find yourself in monkey mind or drifting mind, you can add visual splitting right there in the middle of your session and it will probably help you focus.
© 2021 by Victor Daniels. Permission is granted to share. All publication rights require written permission.
Meditation, Psychology, Spirit
TWO-MINUTE MEDITATION. (YES, REALLY!)
This is for you if you’ve heard that meditation can have positive effects but just haven’t brought yourself to spend the 15 or 20 minutes a day required for a minimal regular meditation session.
This mini-meditation is useful when you:
1. . . .feel stressed-out
2. . . .are emotionally upset and want to calm down. Any kind of emotional upset –sad, angry, jealous, aggressive, etc. — choose your state of mind and body.
3. . . .would like to feel just a little more centered and focused before you set out
on your day. . . or go into an important meeting . . . or would like to feel more
focused or present before -whatever.
4. . . . know it would be best to keep your mouth shut but have a hard time stopping yourself from saying something that will cause trouble for you or make someone feel bad.
5. . . . would like a tiny tast of meditation to see whether you’re willing to put a bit more time into it.
6. . . .are waiting for somebody or something and have nothing else to do
7. . . . feel bored but you forgot your smartphone or ipad or it has run out of juice
and you want something — anything– to do.
8. . . . “just feel like it — no special reason.”
Okay, let’s go. Just two minutes. Enjoy!
Whether you’re sitting or standing, begin by centering yourself as completely as you can in relation to gravity. Lean slightly forward, backward, left, and right, and find the place where if you were a pendulum you’d come to a stop, You can do that in about 20 seconds. Already you’ve begun your meditation!
Then inhale deeply through your nose and silently count “1” on your incoming breath as you inhale. Sense your breath coming in through your nose and going down into your lungs. At the same time, hold your hands so that the thumb and first or second finger of each hand are close together — just about an eighth of an inch apart.
Next exhale (preferably through your mouth) and to the best of your ability let everything that was in your mind “flow out” on your exhalation. As you do, continue to sense your breath, going out now, and at the same time scan your body for any muscle tension or tightness and let go of it as much as you can while you are exhaling. Also, as you exhale close that eighth of an inch gap between each of your thumbs and fingers so that each thumb and finger just touch. This is a “moving mudra.” You’ve now seriously begun your two minute medidtation.
Now, simply repeat what is described in the two paragraphs just above, but this time silently count “2” as you inhale. Do everything else just as above.
Then repeat what you just did for eight more breaths. On the third breath count “3” as you inhale, on the fourth breath count “4,” and so on up to 10. After the tenth breath you’re finished. Then look around, listen, and be as present as you can with your more relaxed body and your immediate surroundings and less caught up in your mind. Yep, you can do this in two minutes.
Of course, if you feel like it, you’re likely to deepen your meditation if you do another sequence of ten breaths, and as many more as you like until you’re ready to stop. But not more than ten. If at some point you want to get a little deeper into meditation, look at the other blog posts here. And if you’d like to get into it in a more deeply enriching way, you’ll find this book or e-book just plain amazing. It might even become your lifelong friend. (If you want to check out samples, go online to the address just below.
Learn more: Matrix Meditations
Meditation, Mindfulness, Psychology, Spirit
“Mindfulness” has become a catch-word in some circles in recent years. Some of those who use the term understand it and some don’t. It’s a Buddhist term that is differs very little from the Yogic term “witness consciousness.” Both involve noticing, moment-by-moment, what your mind is doing.
Many who try to meditate with witness consciousness or mindfulness get stuck because they have overlooked the previous step, concentration. Only when you have the ability to notice your mind in action and focus it where you want to does real mindfulness actually become possible. Its essence is the ability to, in a sense, “stand behind” your mind and notice what it is doing. Most of us most of the time are caught up in our thoughts that are darting here and there like clothes that are caught up inside a washing machine, going this way and that as the washer spins or agitates them. In other words, we are identified with our thoughts. As a result, we have little choice about what we think and feel. Our thoughts run in old patterns, like an old fashioned record player’s needle stuck in the same old groove, replaying the same thought pattern over and over again. A problem with this is that we see and think only what we already think we know. When new information comes along, we tend to reject it, in order to be able to think that we were “right” all along. Sometimes it’s an ego thing to protect our self-esteem. Other times it’s just easier for our neural impulses to follow their usual paths (see the blog on Tolman’s cognitive maps.)
By contrast, with witness consciousness or mindfulness, at each moment we notice what our mind is doing (whether it is focused on a thought, feeling, physical sensation, or event outside ourselves, which includes other peoples’ actions, opinions, and attitudes). In a sense, I detail one small part of my mind to watch / listen to / witness / be mindful of / what the rest is doing. (This is called “two-pointed attention” in the Zen tradition.) When I am actually aware of what my mind is doing, I can choose whether to let it keep on doing that in the same way, or examine it and what lies beneath it more deeply, or do something else. This is useful both when I am with myself and in conversations with others. The reason people often sit in a particular position without moving for a period of time while meditating is because that makes it easier to watch the mind. Watching it (or if you prefer, listening to it) opens many windows on the world that I didn’t know were there. It makes it possible to move from being a denier (of everything I didn’t already believe) to being an inquirer (who’s interested in finding out what’s actually going on, inside or outside himself or herself.
So just sit. Balance, then breathe, then release unneeded tension. Then count your breaths or recite your mantra until you feel as centered and focused as you sense that you’re likely to get right then. Then do nothing but observe and listen. You’ll probably want something like a flower or candle flame six feet or more in front of you to bring your attention back to when it drifts off. Notice what you think, feel, and sense. When you notice your body drooping instead of sitting straight up, it’s a signal that you’re no longer witnessing or being mindful. Regain your centered sitting position and bring your gaze back to the physical object in front of you (unless you’re using an eyes-closed meditative practice.) If you do this for more than ten or fifteen minutes, your body may start to feel painful and uncomfortable. That’s good. It makes it hard to think about anything else. Just notice the pain — where and how you experience it. Continue in this way until the end of your session, “just noticing” everything that occurs inside you or outside you. Then again count ten breaths as you did during the starting sequence, moving your eyes to a different object with each breath, as you make the transition back to everyday consciousness.
Once you become quite skilled at this, you may be able to do it in the midst of some of your everyday activities. Also, when you can do it fairly reliably, you will be ready to put your concentration and mindfulness or witness consciousness together and move into a contemplative meditation. (If you try contemplative meditation without having first developed these abilities, your mind is likely to use all kinds of clever avoidance tactics when you feel uncomfortable. Concentration and mindfulness give you a method to notice and release that avoidance.)
And remember two points. First, often it’s at least as more important to notice your emotions and physical sensations as your thoughts. Second, a runner in training will have days when everything seems easy and to go well and days when everything seems difficult. Meditation is the same way. Whether a session seems “good” or “bad” is not important. Each moment of each session is just how it is. It’s all training. It’s all useful.
For much greater depth and detail about all this, our book Matrix Meditations
Matrix Meditations
Concentrative, Meditation, Spirit
MEDITATION — THE ESSENCE
Basic Meditation Instructions, Part II
CONCENTRATIVE MEDITATION
Concentrative meditation develops your ability to know what you are doing with your attention at any given moment and to focus your attention (and often that of others with whom you are conversing) where you wish. This ability has been shown to be useful in diverse areas of life. It is also essential to witness consciousness or mindfulness meditation, which will be described in Part III. Two different forms are described here, and you can choose the one you prefer or use them both at different times.
Counting style. Choose any object to focus your eyes on. As you did just above, count from one to ten. This time silently count one number on each incoming breath, from one to ten. Then count the same number ten times on each outgoing breath. Like this: 1-1, 2-1, 3-1, etc. up to 10-1. Then take a single breath in which you do not count. Then count a second sequence of ten, like this: 1-2, 2-2, 3-2, etc. up to 10-2. Another empty breath, then ten breaths with the number 3 on your exhalation, etc. Ideally you will do this for 110 breaths, up to 10-10. Then do ten more snapshot breaths to end your session. Whenever you lose count, continue from the last pair of numbers you can remember clearly. If you don’t have time or don’t want to count up to 10-10, stop whenever you wish and end your session with ten snapshot breaths.
On each outbreath, notice all the chatter and images that have formed themselves in your mind and imagine them flowing out of you and away as you exhale, leaving your mind calmer and clearer. Whenever you notice that you have forgotten your counting or you are no longer looking at the object you chose for your visual focus, first notice where your mind has gone in case it’s to something important you need to remember (you might want to keep a pad and pen to jot down a word or two as a reminder when things occur to you.) Then gently move your mind back to your counting. Don’t try to keep things out of your mind – just bring your mind back to your counting, again and again if needed.
Mantra style. Select a mantra that feels agreeable and useful to you. You can find one by looking at the index at this link, or by doing a web search for “Sanskrit words” or “mantras.” Or even choose a word or phrase in your native language that refers to a quality you want to cultivate. Just as with the counting above, choose an object for your visual focus. On each inhalation, silently repeat your mantra to yourself. On each exhalation, you can either (1) count the same number for ten numbers as described just above, and then move to a second number for the next set of ten breaths, or (2) just repeat the mantra on your inhalation and let your mind go silent on the exhalation, allowing the thoughts that have formed themselves to flow away. When you notice that you are no longer repeating your mantra, return your thoughts to it. DO NOT, however, use repetition of the mantra to try to “push” other thoughts, feelings, or sensations out of your mind. You could end up pushing out things you very much need to notice or hear. Just notice where your mind has gone, jot down a reminder of that if it’s important and you wish to, then bring your attention back to your mantra. Here too, ten snapshot breaths are a good way to end your session.
OR, you can regard the starting sequence and a period of concentrative meditation as the first two stages of your sitting, and then go on to mindfulness / witness consciousness meditation or to a contemplative meditation.
Part I of this series of five mini-articles offered an introduction to what meditation can do for you and presented a useful meditation “starting sequence.”
Part II describes concentrative meditation.
Part III will describe witness consciousness (yogic term) and mindfulness meditation (Buddhist term) and They overlap considerably but not totally.
Part IV will describe contemplative meditation. (not yet posted)
Part V will be on everyday awareness practices. (not yet posted)
All this is just “the essence.” If you’d like this and many advanced practices all in one handy place, you will enjoy Matrix Meditations, by Victor Daniels and Kooch N. Daniels. Click on the cover to go to the book’s home page. You can get the e-book for under $13.99, and used copies online for little more than postage. Of course, a brand-new paperback copy (from your local bookstore or another online vendor) is a treasure.
Matrix Meditations
