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Green_Dreads
14th March 2004, 05:48
Since I am not a Zen master, I think its only fair that I should be excused for asking exaclty how to meditate.

So far all of my sources have been websites - I've never witnessed meditation being practised. I understand that the basic concept is to completely relax, focus on breathing, make sure the back is straight, and give no attention to thoughts or emotions that arrise while meditating.

Can anybody expand on this, or suggest other methods?

shinobowie
14th March 2004, 07:29
I am no Zen master myself, but I have been researching it extesively and would reccomend reading Zen Mind, Beginner's Mind by Shunryu Suzuki.

kokumo
14th March 2004, 16:41
Whichever of the buddhist vehicles (choose from the Hinayana/Theravada Noble 8 Arhat and Straight Six Sravaka models -- sorry, only available in a two-door coupe, the Mahayana Bodhisattva Bus -- corn oil fueled and hybrid models now available, or a mantrayana/vajrayana concept car -- test vehicle only! not fully licensed for highway use!) you're looking at, close examination of the undercarriage will reveal that there are two wheels on the main meditative axle, one labelled Vipassana (insight/analysis) and the other labelled Shamatha (tranquility/concentration.)

Attempting to operate any of these vehicles without close attention to tread depth, air pressure, and wheel balance on both sides may result in reduced mileage and other deleterious effects to the vehicle's performance noticeable to the occupant.

Special caution: all vajrayana vehicles are custom devices which incorporate a variety of unfamiliar advanced experimental features not suitable for first-time users. Potential users are strongly advised that in addition to an understanding of the Vipassana and Insight traction systems, familiarity with the Noble Four and Eight frame and engine assemblies, the Sigma Six Maintenace System, the 12-inter-link drive train, and other related components, careful attention to specific oral instructions and guidance given by the head crew mechanic is essential in order to miinimze the risk to both the operator and other individuals in the vicinity.

The best guide to Vipassana I've yet found comes from the Theravada tradtion:

Mindfulness in Plain English, Bhante Henepola Gunaratna
Paperback: 208 pages ; Dimensions (in inches): 0.60 x 8.96 x 5.98
Publisher: Wisdom Publications; (September 2002)
ISBN: 0861713214

Good basic instructions for Shamatha meditation in the Soto (Japanese Mahayana Zen) tradition can be found here:

http://www.mro.org/zmm/meditation/index.html


The best overview of the relationship between Vipassana and Shamatha I've found comes out of the Kagyu/Rime Tibetan tradition.

The Practice of Tranquility and Insight: A Guide to Tibetan Buddhist Meditation, Khenchen Thrangu
Paperback: 170 pages ; Dimensions (in inches): 0.56 x 8.52 x 5.52
Publisher: Snow Lion Pubns; 2nd edition (October 1998)
ISBN: 1559391065

Whenever you start to feel too good about the amazing progress you're making in your meditative pursuits, read a few pages of this:

Cutting Through Spiritual Materialism
Paperback: 256 pages ; Dimensions (in inches): 0.69 x 8.96 x 6.00
Publisher: Shambhala; (October 22, 2002)
ISBN: 1570629579

Then reflect on how many cars, bars, relationhips, and lives Trungpa wrecked even after working out how to Cut Through Spiritual Materialism.

Hope this helps,

Fred Little

Green_Dreads
14th March 2004, 17:36
Well that explanation was... detailed yet complicated. Perhaps thats for the better, I like a good challenge.

The types of meditation I've been studying so far have been very stripped down and simplistic, mostly aimed at ppl just discovering meditation and giving a basic overveiw. The information above on Vipassana and Shamatha has given me something to research, or at least given me the impression there's a lot more in this that I originally thought.

Thanks for all the replies. Arigato

not-I
14th March 2004, 20:29
Hi Stephen,

I'm no Zen master either, but I've been practicing Rinzai Zen of the Myoshin-ji lineage for several years now, and to me, it sounds like you were speaking about the basics of zazen in your first post.

Fred's post contained a number of Buddhist insider jokes revolving around a vehicular metaphor (the three main "branches" of Buddhism translated from Sanskirt are called "wagons" or "vehicles" -- the later branches, Mahayana (Great Vehicle) and Vajrayana (Diamond Vehicle) like to refer to "old school" Buddhism practiced mainly in Sri Lanka as Hinayana (Small Vehicle) although that school refers to itself as Theravada), which, although amusing, could be confusing to someone unfamiliar with Buddhist terminology. The "Noble Four and Eight frame and engine assemblies, the Sigma Six Maintenace System, the 12-inter-link drive train" refer to (1) the Four Noble Truths, (2) the Noble Eightfold Path, (3) the Six Paramitas and (4) the Twelvefold Chain of Conditioned Arising, respectively. All but (3) are part of the original teachings of the historical Buddha Gotama. I'm not so sure about the simple classification of meditation systems as either Vipassana and Shamatha, but I suppose it's a useful distinction mentioned in one of the books in Fred's useful reading list. For more information on Buddhism and Buddhist meditation in general (basic teachings, schools, etc.), you might want to check out:
http://www.buddhanet.net/sitemap.htm

It's also fair to note that Buddhist meditation systems are not the only ones out there. Buddhism arose in India, where a number of meditation techniques had been practiced already for centuries (Yoga and Advaita Vedanta immediately come to mind). And there are also Daoist, Islamic Sufi, Christian, Jewish and other meditation methods as well as numerous dubious spin-offs that can often be found listed on cult-watcher websites.

From my own experience, I find that zazen (Zen medition) is especially conducive to quieting the western mind, as we tend to over-intellectualize everything anyway. Also, as ritual and culturally-based "hokus-pokus" is kept to a minimum in Zen (or Chinese Ch'an, the mixture of Buddhism and Daoism from which it is derived), its stripped-down straight-forword teachings tend to appeal to the more skeptical rationalist, spiritual seekers among us. The book cited by Shinobowie (who, I might add, should add his real name to his signature or risk less tender reminders by admins) is an excellent example of Zen Buddhism presented specifically to westerners (Suzuki was one of the first Japanese Zen masters to teach in the west). But while zazen is "just sitting," Zen practice involves a lot more, namely examining and "re-setting" your own mind, and through meditation (and in the Rinzai school, also koan practice) and insight gradually shedding your "false self" and realizing your "True-self," which is "no-self". In fact, the concept, or more correctly - the experience, of anatman or "no-self" is central to original Buddhist teachings, but even more so in the later branches, where the concept and realization of shunyata ("emptiness") comes into full force.

It is important to note that, generally, Buddhism is not a religion in the traditional sense of the word. The question of "God" is left aside; with the exception of some schools and teachings, there is no appeal to supernatural powers; there is no concept of "sin," only of behavior conducive and non-conducive to enlightenment. In short, Buddhism is a "way of liberation" rather than a religion, and it is non-dogmatic. As the Buddha himself said, one shouldn't believe what he or any other authority says, but test it according to one's own experience.

Vispassana, or "insight meditation" is different from Zen, but very effective and also pretty straight-foward, at least in theory. In my opinion, and as Fred seemed to warn, many Tibetan meditation techniques are not for beginners, and can often lead to some of the confusion and suffering they're meant to sort out, mainly due to cultural misunderstandings and over-intellectualization of rituals and various "visualizations". Which is not to say that there aren't many "bare-bones," minimal meditation techniques in Vajrayana as well.

Although I practice Zen, and can recommend it, I in no way mean to imply that other meditation techniques or schools are inferior. I have respect for all traditions, and although I think attempts to formulate an "integrated Buddhism" can often be misguided, it is a fact that historically Buddhism has always adapted itself to different cultures and times, and due to increasing popularity in the west, there are more opportunities to practice than ever before. But the key word here is "practice." Reading or reseaching meditation is just an intellectual exercise, one has to actually practice it to experience what it's all about. Find out what works for you. Basics can be tried at home alone based on research, but as Fred implied, a teacher is invaluble, just like a sensei in MA. There are schools everywhere now, check em out, but just like in MA, check credentials and beware of fakes and exploiters.

Oh yeah, since Fred got so many jokes in, i shouldn't miss the opportunity: How many Zen Buddhists does it take to change a lightbulb? Two, one to change it and one not to change it.

I hope this is also helpful and wish you all the best!

Green_Dreads
14th March 2004, 23:26
Yes it was Zazen that I have been studying. I have been reading all the material I can get on Buddhism and decided to try out Zazen meditation, and have been applying it since. As for finding a teacher - I do intend to try.

I find most of the teachings of Buddhism in general - including the Zen school specifically, which I have read about - agreeable. For example, the agnostic approach to diety worship. This doesn't really apply to anyone looking for their 'Inner-self' or Enlightenment.

Buddha sounded like an interesting type, he didn't want praise, he wanted realization. I'm not saying that to discredit other religious founders, but I personally prefer the concept Buddha came up with.

I've studied most of the basics of Buddhism (The Four Noble Truths, The Eight-Fold Path, Reincarnation and Enlightenment, etc) and for the most part agree, while I do have some problems with the metaphysical 'notions' of Budhism. Reincarnation seems almost provable if you consider I am now occupying atoms that have been used all over the solar system to make trees, gasses, fire, indeed other humans and lifeforms. The only question would be, 'How does this cycle end when I reach Enlightenment?' and this is one I'm still figuring out. What can I say, I didn't make it onto a computer programmers course by not asking questions. If I'm going to believe this, I want to know its right. ^_^

I find it amusing which societies took up Buddhism, like the Chinese, Japanese, Indian, etc. All of these nations seems very comformist and actually rather materialistic (sorry kids, it always seemed to me like reports of a 'Mystic East' were greatly exagerated, unless they hide all the 'mystic' stuff away when they see me coming). Buddhism seems moe like a thinkers game than for someone who looks to a leader to tell him what to do.

Well that's just my speculation, I'm still looking into Buddhism. Again, thanks for all the information.

not-I
15th March 2004, 15:30
Ok, if you're doing zazen, i'll go back to your original question. First, I can recommend two articles from the following website:

http://www.zenarizona.com/

Unfortunately, the site's structure won't allow a direct link, but go to "Dharma Talks" and check out the last two articles -- some very good tips there. Here are some other basic points I've found helpful, from standard Rinzai Zen practice, many of which you're probably already familiar with.

The zazen posture should be relaxed, but very stable and erect at the same time. Try the "wheel" technique outlined in the second article to get there.

Your head should be level and not leaning forward or back. Tuck in your chin a little. Check your posture in a mirror or have someone correct it for you.

Make sure both knees are resting firmly on the floor/mat and are not "floating" as in the "tailor's" or "Indian" posture.

Don't close your eyes. Keep them half-open looking at a spot on the floor about a meter in front of you. Allow them to go out of focus, but go back to "your spot" when your mind starts drifting.

Practice abdominal breathing through your nose, with nostrils flared. Try to concentrate on breathing into and out of your "hara". Your belly should be moving a little, not your chest. A good basic exercise is to silently count your exhalations repeatedly from 1 to 10. If your mind wanders and you lose count, start with 1 again. Keep your breathing natural and unforced, but allow the exhalations to be a bit longer than the inhalations.

Your mudra (hand gesture) should be roughly in front of your hara, which, in theory, is a couple inches below your navel. (In Soto Zen, however, they often have the hands resting in the lap.) The mudra should be nicely oval, level and not flat. Don't squeeze your thumbs together tightly, just allow them to lightly touch.

Don't try and mentally "fight" arising thoughts. Just register them and let them pass -- don't dwell on them no matter how good or "holy" they may appear to be. (A Vispassana practice, btw, would be to not only register the thoughts, but to also label them, thereby kind of keeping track of your subconscious psychic household).

25 minutes is a normal amount of time to sit, though some schools sit for up to 40. A short stick of incense is a better way to measure the time than a clock, but an alarm clock can also be used, especially if its tone doesn't make you cringe and totally rip you out of your meditative state of mind. In a proper zendo, the jiki-jitsu (meditation leader, sort of like the Zen master's master sergeant) rings a handbell three times at the beginning of meditation, and one time at the end, at least in Rinzai Zen. (I'm not so familiar with Soto practices, but they do things a little differently, such as facing the wall during zazen, whereas in Rinzai we face the center of the room -- whatever, its not important to sitting at home).

Try to stay absolutely motionless during zazen. Obviously, your belly will be moving a little, but everything else should stay still. If you feel some pain, in your knees for example, don't try to ignore or fight it, just register and accept it without moving. If the pain is more serious, it might mean you're sitting in a posture you're not yet ready for (most of us westerners can't stand full-lotus for long -- i always sit zazen that way now, but getting there was a gradual process).

Try meditating at least once a day, preferably in the mornings and evenings. If you do this for a few months (perhaps you have been already) you'll likely start to notice very subtle changes in everyday perceptions, thinking, and behavior. Later, there might be deeper, more serious "insights". That is where a good teacher is indispensible.

Also, though it's a bit of a paradox, don't try to "gain" or "achieve" anything by doing zazen. But if you sit zazen, do it regularly, or it will just be dead form. Also, the more you sit and concentrate, the more all the winding thoughts and images will subside.

Here are also a couple of books i would highly recommend:

Omori Sogen - An Introduction to Zen Training (written by a modern Zen master and swordsman of the Jikishinkage-ryu).

Katsuki Sekida - Zen Training (a nice little book with a more "scientific" approach toward zazen).

James H. Austin - Zen and the Brain (a big fat VERY scientific book written by a leading neurologist and Zen practicioner, it's like an introduction to Zen and neurology in one - of special interest to rationalists and "science-types").

Francisco J. Varela, Even Thompson, Eleanor Rosch - The Embodied Mind: Cognitive Science and Human Experience (a very interesting book in the brain/mind studies field, which compares modern research results in neurology with insights from Buddhist philosophy. Less dense and terminology-ridden than Austin's book, though a bit older).

As to reincarnation and paranirvana (total extinction), they are not dogmas and imo not even necessary to Mahayana thought (which famously proclaims that in the field of emptiness (shunyata), there is no difference between nirvana and samsara -- for a serious head-f*** in this regard, check out the Diamond Sutra). Zen teaching usually dismisses such questions as speculation, and in keeping with its "right here - right now" approach, stresses realization in THIS life, rather than worrying about possible future ones. Dunno about Buddhism being a "thinker's game." Although it's certainly not anti-intellectual, one of its main goals (esp. in Mahayana and Vajrayana) is to transcend dualistic thought. But if you mean that it tends to appeal to critical minds, rather than to those with a "need to believe" i would think you're probably right. It is ironic that the "east" is so materialistic these days, but i would imagine globalisation and mcworld are at least partly to blame for that. Also, I guess such "strenuous" practices as regular meditation and living "the middle way" never really appealed to a large group of people, whether here or there.

Ok, it looks like i've set a personal record for longest post ever, although i suppose i'm no match for some of these serious e-budo guys.

I hope this is helpful and wish you well in your quest.

kokumo
15th March 2004, 15:57
That's a nice body of detail and gloss on my reply, Travis.

My understanding of the role of meditative practice in very early buddhism is that shamatha meditation was already widespread and most individuals who joined the sangha or became lay followers would have been familiar with it from their previous lives.

Vipassana meditation seems to have been one of the elements of the package that clearly distinguished buddhist practice from everyone else, or as the sectarian narratives would have it, "the heterodox schools."

So, in historical Asian practice, newcomers were first taught vipassana. There was no need to teach them shamatha, which was often learned, quite literally, while sitting at one's parents' feet.

Here in the west, we have a rather different situation, as we can see in the original question. At this point, the shikantaza method of Soto Zen is one (if not the most) reasonably well-established and accessible means of teaching shamatha available in the US. The basic meditation training offered widely by S.N. Goenka's group is also reputed to be quite solid by people I trust.

One of the things that I like about Gunaratna's book is that he treats the basics of shamatha meditation quite implicitly in his discussion of physical method. The points of vipassana he emphasizes were useful points of correction to slackness in areas that are not so strongly emphasized in shamatha.

Yes, there are bare-bones methods of meditation in the tantric lineages, but finding them amid the silk brocade and flashing light shows can be a lengthy distraction.

Most important though, is not thinking about Zen, but sitting zen or chan or dhyana or whatever you care to call it.

black cloud, white cloud, both cover the sun.

Fred Little