#anapanasati

[yoga-onion]

The Quest for Buddhism (114)

Buddhist cosmology

Anapanasati - "mindfulness of breathing"

Anapanasati (Skt.anapanasmrti), meaning "mindfulness of breathing" that "sati" means mindfulness; "anapana" refers to inhalation and exhalation, paying attention to the breath. It is a type of cessation (samatha meditation Ref) in which consciousness is calmed and focussed by being aware of the in-breath and out-breath (breath), or counting breath. In a broader sense, it moves from there to the observation of the body and includes the area of contemplation (vipassana meditation), which corresponds to the 4 presences of mindfulness (Pali: cattaro satipatthana), that is one of the seven sets of thirty-seven qualities (Ref2).

It is the quintessential form of Buddhist meditation, attributed to Gautama Buddha, and described in several suttas, most notably the Anapanasati Sutta.

Derivations of anapanasati are common to Tibetan, Zen, Tiantai and Theravada Buddhism as well as Western-based mindfulness programs.

仏教の探求 (114)

仏教の宇宙論

安那般那念〜「呼吸の心得」

安那般那念 (あんなはんなねん、巴: ｱｰﾅｰﾊﾟｰﾅ･ｻﾃｨ、梵: ｱｰﾅｰﾊﾟｰﾅ･ｽﾘﾑﾃｨ)とは、「呼吸の心得」を意味する、呼吸に注意を向ける瞑想法である。「サティ」は心得、「アーナーパーナ」は入出息 (呼吸)を意味する。息を吸ったり吐いたりすること（呼吸）を意識すること、または息を数えることによって意識を静め、集中させるサマタ瞑想 (止行:参照)の一種、ないしは導入的な一段階を意味するが、広義には、そこから身体の観察へと移行していき、四念処 (しねんじょ、巴:ﾁｬｯﾀｰﾛｰ･ｻﾃｨﾊﾟｯﾀｰﾅｰ)に相当するヴィパッサナー瞑想 (観行)の領域も含む。四念処 (しねんじょ) とは、仏教における悟りのための4種の観想法の総称で、三十七道品（参照2）の中の1つ。

仏教の瞑想の真髄であり、ゴータマ・ブッダのものとされ、安般念経 (あんはんなねんきょう、巴: ｱｰﾅｰﾊﾟｰﾅ･ｻﾃｨ･ｽｯﾀ) をはじめとするいくつかの経典に記述されている。

チベット仏教、禅宗、天台宗、上座部仏教、西洋のマインドフルネスプログラムに共通するのは、安那般那念 (あんなはんなねん、巴: ｱｰﾅｰﾊﾟｰﾅ･ｻﾃｨ) が由来している。

[hkunlimited]

Space is the Place--to Meditate... 

The one who can control himself, can control the world—his world… You don’t have to go anywhere to meditate, except inside. Much is made in the modern New Age movements of all the different kinds of meditation, which, according to the books and blogs can easily number into the dozens, if not hundreds. But most of those sources aren’t really Buddhist, not in any strict sense. Still, a quick…

[olharbudista]

Satipatthana: As 4 Bases da Atenção Plena

A prática de meditação tem crescido consideravelmente no Ocidente nas últimas décadas, e muitas das técnicas mais populares entre os ocidentais são de origem budista. Muitos iniciantes à meditação já ouviram falar em “mindfulness” e provavelmente sabem que está ligado de algum modo ao budismo. No entanto, esse conceito foi desvirtuado do seu amplo significado original: a atenção plena, ou…

[holybookslibrary]

The Anapanasati Sutta - A Practical Guide to Mindfulness of Breathing and Tranquil Wisdom Meditation

The Anapanasati Sutta The Anapanasati Sutta - A Practical Guide to Mindfulness of Breathing and Tranquil Wisdom Meditation by Maha Thera Sayadaw Gyi U Vimalaramsi was written in 1995 and is now issued in six languages. The author had spend more than twenty years meditating before looking in the suttas and this book is about the instructions he found in the Anapanasati sutta, the discourses in the Pali canon that the Buddha directly taught to his followers. Download the ebook here (136 pages):

The Anapanasati Sutta  

The Ānāpānasati Sutta: An Insight into Mindful Breathing

The Ānāpānasati Sutta, often translated as the "Discourse on Mindfulness of Breathing," is one of the most well-known and widely practiced teachings in the Buddhist canon. It provides a comprehensive guide to mindfulness of breathing, a foundational meditation technique used to cultivate concentration, insight, and ultimately, liberation. Historical Context The Ānāpānasati Sutta is found in the Majjhima Nikāya (Middle Length Discourses) of the Pāli Canon, which is the scriptural foundation for the Theravāda tradition of Buddhism. The sutta is believed to have been delivered by the Buddha himself during one of his stays at the Pubbārāma; the monastery offered to him by the devoted laywoman Visākhā. The Practice of Ānāpānasati The term "ānāpānasati" is derived from two Pāli words: "ānāpāna," which means "inhalation and exhalation," and "sati," which means "mindfulness" or "awareness." Thus, the practice revolves around cultivating mindfulness of the breath. The sutta divides the practice into four tetrads, or groups of four: - Body (Kāya): Observing the long or short character of breaths, experiencing the whole body, and calming the bodily formations. - Feelings (Vedanā): Observing the experience of rapture, pleasure, the mental activity, and calming this mental activity. - Mind (Citta): Observing the mind, gladdening the mind, concentrating the mind, and liberating the mind. - Dhammas (Mental Objects): Observing impermanence, observing the fading of lust, observing the cessation of suffering, and observing the relinquishment of all attachments. Significance in Buddhist Meditation The Ānāpānasati Sutta is not just a guide to breath meditation but also a pathway to deep insight and enlightenment. By following the sixteen steps outlined in the sutta, a practitioner can progress from basic mindfulness of the breath to profound realizations about the nature of existence. The practice of Ānāpānasati is closely associated with the development of the Seven Factors of Enlightenment (bojjhaṅgā): mindfulness, investigation of dhammas, energy, rapture, tranquility, concentration, and equanimity. As one progresses through the stages of Ānāpānasati, these factors are cultivated and strengthened, leading to deeper states of concentration and insight. Conclusion The Ānāpānasati Sutta is a testament to the Buddha's profound understanding of the human mind and the path to liberation. It offers a systematic approach to meditation that is both accessible to beginners and deeply transformative for advanced practitioners. By grounding awareness in the simple act of breathing, the sutta provides a gateway to the profound insights and realizations that lie at the heart of the Buddhist path.  

16 steps of Breathing Meditation from the Ānāpānasati Sutta

Read the full article

[spiritmeaningblog]

Anapanasati: 8 Stages of Meditation

What is Meditation?What is Anapanasati?Counting in AnapanasatiConnecting in AnapanasatiContact in AnapanasatiFixing in AnapanasatiObserving 8 Questions from Sanatana DharmaTurning AwayPurifyingLooking Back in Anapanasati What is Meditation? Meditation is the Art of Living an Intelligent Life. But it has to be practiced in such a way that it leads to Absorption. Absorption means, to become one…

[mountain-sage]

Sitting silently, just start watching your breath.

The easiest way to watch is from the entrance of the nose.

When the breath comes in,

feel the touch of the breath at the entrance of the nose

- watch it there.

The touch will be easier to watch, breath will be too subtle;

in the beginning just watch the touch.

The breath goes in, and you feel it going in: watch it.

And then follow it, go with it.

You will find there comes a point where it stops.

Just somewhere near your navel it stops

- for a tiny tiny moment, for a pal, it stops.

Then it moves outwards again; then follow it - again feel the touch, the breath going out of the nose.

Follow it, go with it outside - again you will come to a point,

the breath stops for a very tiny moment.

Then again the cycle starts.

Inhalation, gap, exhalation, gap, inhalation, gap.

That gap is the most mysterious phenomenon inside you.

When the breath comes in and stops and there is no movement, that is the point where one can meet God.

Or when the breath goes out and stops and there is no movement.

Remember,

you are not to stop it; it stops on its own.

If you stop it you will miss the whole point, because the doer will come in and witnessing will disappear.

You are not to do anything about it.

You are not to change the breath pattern, you are neither to inhale nor to exhale.

It is not like Pranayam of yoga, where you start manipulating the breath; it is not that.

You don't touch the breath at all - you allow its naturalness, its natural flow.

When it goes out you follow it, when it comes in you follow it.

And soon you will become aware that there are two gaps.

In those two gaps is the door.

And in those two gaps you will understand, you will see,

that breath itself is not life -

In those two gaps is the door.

And in those two gaps you will understand, you will see,

that breath itself is not life -

maybe a food for life, just like other foods, but not life itself.

Because when the breathing stops you are there,

perfectly there - you are perfectly conscious, utterly conscious.

And the breath has stopped, breathing is no more there, and you are there.

And once you continue this watching of the breath - what Buddha calls Vipassana or Anapanasati Yog - if you go on watching it, watching it, watching.

And once you continue this watching of the breath -

what Buddha calls Vipassana or

Anapanasati Yog -

if you go on watching it, watching it, watching it, slowly slowly you will see the gap is

increasing and becoming bigger.

Finally it happens that for minutes together the gap remains.

One breath goes in, and the gap... and for minutes the breath does not go out.

All has stopped.

The world has stopped, time has stopped, thinking has stopped.

Because when the breath stops, thinking is not possible.

And when the breath stops, for minutes together, thinking is absolutely impossible -

because the thought process needs continuous oxygen,

and your thought process

and your breathing are very deeply related.

When you are angry your breath has a different rhythm,

when you are sexually stimulated you have a different breath rhythm, when you are silent a different breath rhythm again.

When you are happy a different breath rhythm,

when you are sad a different rhythm again.

Your breathing goes on changing with the moods of the mind.

And vice versa is also true - when the breath changes,

the moods of the mind change.

And when breath stops, mind stops.

In that stopping of the mind the whole world stops - because the mind is the world.

And in that stopping you come to know for the first time

what is the breath inside the breath; life inside life.

That experience is liberating.

That experience makes you alert of God - and God is not a person but the experience of life itself.

Osho

[ansu-gurleht]

trying to do some last minute preparations for vesak. there's a lot of stuff i'm simply not capable of doing (like going to a monastery, since we don't have one here). but i do have my iddy biddy buddha statue. i do have some books i can read. i have a comfortable enough place to do some anapanasati meditation. i have lined up a few things to read and watch online. i've got it set up so i'm eating purely vegetarian tomorrow. i'm not sure what else i can do besides simply try to spend the day in as mindful a state as i can manage

[mahayanapilgrim]

"Breathing in, I am aware that I am breathing in. Breathing out, I am aware that I am breathing out."

The Buddha - Anapanasati Sutta - MN 118

[eldritchboop]

7 Lost Books and Texts on Meditation

The Lost Book Project is charging $6 for this collection. Please consider donating to the Internet Archive instead if you found this post useful.

Other roundups here

Science Of Being And Art Of Living Transcendal Meditation by Mahesh Yogi (1963)

The Science Of Pranayama by Swami Sivananda (1935)

Art Of Living Vipasana Meditation As Thought By William Hart (1987)

The Lost Art of Meditation by John Wilmot Mahood (1911)

Concentration and Meditation by Swami Paramananda (1950)

Letters on Occult Meditation by Alice A. Bailey (1922)

Satipatthana Sutta Discourses by Goenka S. N (1998)

Anapanasati Sutra Appreciation by Br. Pho Quan

[kafkaoftherubble]

无题

Pair: Paradehye entry. 14 Sept 2024.

We didn't manage to do many things we'd hoped to do. But we got to do things we never expected we'd do. We learned to draw. Learned about theaters. Other people's time zones. How to make a zine—still making a zine.

We talked to people beyond the very few friends and acquaintances we'd been talking to for a long time. We learned to converse in English with fewer other languages. Taught Anapanasati to someone, and teaching is itself learning. Learned to polish our essays. Found an answer to a lifelong mystery. Improved knowledge pertaining to Buddhist philosophy. We improved our meditative skills. Learned about works of fiction we didn't know we'd like; we read quite a bit and became rather taken in by them. Fionn made new breakthroughs.

One of us asked, "Is there anything among these that was out of your own effort without the influence of others? Is there any gain that's completely your own?"

No. But then again, the individual never makes any gains in a vacuum. A gain that seemed to be self-cultivated is anything but that; you can't get a chemical reaction by placing a solution in a vacuum. Experience comes from interaction with the myriad of things in your environment and the events you partake in.

All gains are gains of the khandha, I suppose. ----

Some people occupy more of the aggregate than others. They can do that because they show up and interact with us more frequently, and perform actions with effects we inherit.

People like that come and go. Many of Past Lyns just get accustomed to it. It's anicca. But there's more to how it felt, right? We resigned to being a ghost, only visible when we're needed—until they find someone better to replace us. Well, we at least still gain something from them, no matter how short the time. Even without gaining these people, we gain their effects in our aggregates.

Really, the only people who are constantly around and influencing this web profoundly... are whatever kamma Previous Lyns left and Fionn.

At twenty-eight, though, we gained someone who seemed to really wanna stay. Impermanence will still hold, and one day, we will "part with all that is dear and appealing to me." But it seems that it will take quite a lot to discourage them from sticking around. Not even being buried by the rubble that was Previous Lyns—never on purpose—stopped them. We had lost control enough. Fionn had failed enough. And yet they kept staying.

Out of all the gains we made, this is the one that is constantly both a lot of causes and a lot of effects in this dependent co-arisen web. So many other gains at twenty-eight were facilitated by them. They are just that important to our khandha. ----------

We have an obsessive dedication to what's Right. We call it "being a real human," but the standards we set as qualifications are, objectively, way beyond what humans usually are. It's not like we don't have pragmatists like the Eight-foot Tall Woman and Others to remind us that. Humans are capable of being ennobled, but they are also just as capable of being heedless, despicable, helpless, fragile, self-interested, powerless, indulgent, unmotivated, troubled, cynical, doubtful, and misguided. On these counts, we're already human.

But man, we're obsessed with being noble. Chalk it up to OCD—that makes up the base of our aggregate so much, it's the bed of mud we grow from. So many traits, big or small, are either a direct result of it, shaped by it, or formed as a response to it.

Doesn't matter what other people

But... perhaps what drives our dedication to be noble doesn't diminish it. OCD can drive many things—and most of them are substantially meaningless rituals out of fear or anxiety. What Fionn has been tirelessly working on—ironically, driven by the same OCD-compelled dedication to do things "right"—is to reframe what are genuinely beneficent aspirations. That way, they no longer arise from the torturous, compulsive need to be ethical and clean, but instead from banal rationale.

Even nibbana can be traced from dukkha. All skillful actions come from a lineage where the ancestors were once "unskillful" or even "harmful" actions. Good seeds bear good fruits, but mediocre or bad seeds can sometimes bear fruits better than their predecessors. In this sense, the origin of noble aspirations does not de facto tarnish or corrupt the benefits of such aspirations.

Lotus flowers grow from muddy water, right? They grow from muck. But as they grow and rise above the sludge, do the colors of their petals reflect the mud they originated from?

One could even say they are not attached to their origins.

There are plenty of aspirations we've failed to meet, especially the noble ones. Non-attachment and equanimity are two of the biggest unfulfilled goals. The fact that Fionn and "I" are still constantly plagued by our episodes says as much. His might entail punishment onto himself while ours cause us to lash out at the person/people we care the most about (it's just a roundabout way of punishing yourself, isn't it, seeing the ones you cared about hurt by you yourself?), but it's similar reasonings underneath:

Attachment. Fionn's attached to his origin and the lowly position he used to hold. He's still attached to the belief and accusations of being a failure and an unwanted sickness right from the beginning of his existence. Attached to the belief that he must be perfect and noble and He's attached to the much he grows from.

We are attached to the role of a placeholder. To our insistence on being evaluated on our utility. Attached to our failures and the remarks others have made about us. Attached to our lacking, to our absence of discernable talents and skills. Attached to the being a punching bag. Attached to the much we grow from.

It's frustrating. How do we liberate ourselves from all of this? Is liberation even possible?

It more likely is. To think so is not a matter of engaging in belief or faith. Those things are fickle. They are always accompanied by doubt because they are dependently-originated. If you hinge on belief, then you'll waste just as much time trying to preserve these nails against the unyielding erosion of doubt. That cannot be the best way.

Instead, what we should work on is to build enough confidence to want to act. Do them, and we shall see if the result is passable. Act with diligence and skill, possess the most skillful view and concentrate on the right things—and just let the results be the guide. No belief is needed, even if they are useful. -------

There are still plenty more for us to work on. The penchant to make wrong assumptions—even if they don't push us into becoming more malicious, confrontational, or antagonistic. The attachment toward our beloved 知己—enough that They seize it and use it.

That's what we Future Lyns will be facing. Hindrances. Near-enemies.

However, of how much we developed our self-awareness, many of these problems were still often alerted not by our own, but by someone else.

Therefore, the biggest and most meaningful gain from our 28th year—not just me but you, the Future, and you, Fionn—is to make a noble friend.

Friendship is the whole of the noble life, said the top-knot man. Why? Because empiricism has already shown us that. A noble friend catches your blindspots and alerts you.

May you, of now, or to come, and Fionn, continue to make meaningful gains and learn to be equanimous to losses. To remain a worthy friend to others. To be neither selfish nor selfless, but self-less. To be liberated from our dukkha and alleviate others' dukkha.

To be a worthy kalyana-mitta to them as they are to us.

Owners of our actions, heirs to our actions, born of our actions, relate through our actions, and have actions—Past Lyns, mine, yours—as our arbitrators.

Whatever we do, for good or evil, to that we will fall heir. Remember this and be twenty-nine.

共勉之。

[yoga-onion]

The Quest for Buddhism (120)

Buddhist cosmology

Samatha-vippasana – Buddhist yoga

Samatha-vipassana is the main form of Buddhist meditation and yogic practice, yoga. In a broad sense, it is part of Zen.

Buddhist yoga practice is samatha-vippasana, in which samatha (stillness: Ref) and vippasana (insight: Ref2) take place simultaneously. The emphasis on observation as well as cessation is characteristic of Buddhist meditation methods. Cessation and contemplation are often compared to two wheels, which are inseparable. The diverse development of this technique of prayer and meditation, incorporating yogic contemplation (meditation), is a characteristic of Buddhism.

Buddhist yoga encompasses a variety of methods which aim to develop the 37 aids to awakening (Ref3). Its ultimate goal is bodhi (awakening) or nirvana (cessation), traditionally seen as the permanent end of suffering (dukkha) and rebirth. Buddhist texts use a number of terms for spiritual praxis in addition to yoga, such as bhavana ("development": Ref4) and jhana (dhyana: Ref5).

In early Buddhism, yoga practices included:

the rupa dhyanas (four meditations or mental absorptions: Ref6),

the four satipatthanas (foundations or establishments of mindfulness),

anapanasati (mindfulness of breath: Ref7),

the four immeasurable minds (supranormal states of mind),

the brahmaviharas (divine abodes: Ref8).

Anussati (contemplations, recollections)

*Note: the four satipatthanas are the most central and most important contemplation for attaining enlightenment since the time of the Buddha's early Buddhism, and the core contemplative practice of the main Buddhist meditation of samatha-vipassana.

These meditations were seen as supported by the other elements of the Noble Eightfold Path (Ref9), such as ethics, right exertion, sense restraint and right view. Two mental qualities are said to be indispensable for yoga practice in Buddhism: samatha (calm, stability) and vipassanā (insight, clear seeing). Samatha is a stable, relaxed mind, associated with samadhi (mental unification, focus) and dhyana (a state of meditative absorption). Vipassana is insight or penetrative understanding into the true nature of phenomena, also defined as "seeing things as they truly are" (yathābhūtaṃ darśanam). A unique feature of classical Buddhism is its understanding of all phenomena (dhamma) as being empty of a self (Pali: anatta Skt: anatman, literally "non-self").

仏教の探求 (120)

仏教の宇宙論

止観 〜 仏教ヨガ

止観 (しかん、梵: ｻﾏﾀ･ｳﾞｨﾊﾟｯｻﾅｰ) とは、仏教の瞑想の主なものであり、ヨガ行である。広い意味で禅の一部に組み込まれている。

仏教のヨガ行は、サマタ (止: 参照) とヴィパッサナー (観: 参照2) が同時に行われる止観である。サマタ (止) だけでなくヴィパッサナー (観) も重視するところに、仏教の瞑想法の特徴がある。止観は、しばしば2つの車輪に例えられ、不離の関係にある。ヨーガ観法 (瞑想法) を取り入れて、この祈りと瞑想の技術が多様に発展したことが、仏教の特徴であるといえる。

仏教のヨガは、悟りを開くための37の修行項目（参照3）を開発することを目的とした様々な方法が組み込まれている。その究極の目標は菩提 (覚醒) または涅槃 (止)で、伝統的には苦 (梵･巴: ﾄﾞｩｯｶ) と転生の永久的な終わりと見なされている。仏典では、ヨガ行に加えて、瞑想の発達 (ﾊﾞｰｳﾞｧﾅｰ: 参照4) や禅定 (ぜんじょう、梵: ﾃﾞｲﾔｰﾅ、巴: ｼﾞｬｰﾅ: 参照5) など、精神修養のための用語がいくつか使われている。

初期仏教では、ヨガの修行には以下のようなものがあった:

四禅 (しぜん、梵: ﾙｰﾊﾟﾃﾞｲﾔｰﾅ、四つの瞑想または精神的吸収: 参照6）

四念処 (しねんじょ、巴: ﾁｬｯﾀｰﾛｰ･ｻﾃｨﾊﾟｯﾀｰﾅｰ、マインドフルネスの基礎となるもの）

安那般那念 (あんなはんなねん、巴:ｱｰﾅｰﾊﾟｰﾅ･ｻﾃｨ、呼吸を意識すること: 参照7）

四無量心 (しむりょうしん、巴: ｱｯﾊﾟﾏﾅｰ、心の超常的な状態: 参照8）

四梵住 (しぼんじゅう、梵･巴:ﾌﾞﾗﾌﾏｰｳﾞｨﾊｰﾗ、神聖な住まい）

アヌサティ（観想、想起）

＊注）四念処 (しねんじょ、巴: ﾁｬｯﾀｰﾛｰ･ｻﾃｨﾊﾟｯﾀｰﾅｰ)とは、釈迦の初期仏教の時代から、悟りを得るための最も中心的で最も重要な観想であり、仏教の主要な瞑想である止観の中核をなす観想法である。

これらの瞑想は、倫理、正しい努力、感覚の抑制、正しい見方など、八正道（参照9）の他の要素によって支えられていると考えられていた。仏教では、ヨガの練習に欠かせない2つの精神的資質があると言われている。それがサマタ (静寂、安定) とヴィパッサナー (洞察、明察) である。サマタ (止) とは、安定したリラックスした心のことで、サマディ (三昧: 精神統一、集中) やディヤーナ (禅定: 瞑想的吸収の状態) に関連し��いる。ヴィパッサナー(観) は現象の本質に対する洞察や浸透的な理解であり、「物事を本当にあるがままに見る」とも定義されている。古典仏教の特徴は、すべての現象（ダンマ）を無我 (むが、巴: ｱﾅｯﾀｰ、梵: ｱﾅｰﾄﾏﾝ) のものと理解することである。

[hkunlimited]

Buddhist Love is not like Falling in Love, Sorry...    

No, Buddhist love is nothing like the weeping and wailing and gnashing of teeth that often accompanies Christian ceremonies, whether birth or death or the multicolor gray area in between, mostly sex. Buddhist love, metta, is just a whole lot like friendship, and there’s nothing wrong with that. So, Platonic love, then maybe? I think Plato would be cool with that, maybe too cool. And that’s what…

[nicksalius]

Anapanasati

La sola cosa da fare è quella di seguire il flusso della respirazione attentamente e continuamente, senza una interruzione o senza una pausa che non sia stata registrata. (Nianaponika Thera) Noi siamo sia il cielo terso che le sue nuvole. Dentro di te, una prima certezza, la mente, ed una sua facoltà, l’attenzione, che osserva i pensieri, … Continue reading Anapanasati

[maashaktiyogbali]

The Role of Meditation in Yoga: Discover Inner Peace and Balance

At Maa Shakti Yog Bali, we know that yoga is more than just physical postures. While asanas (poses) are crucial for building strength and flexibility, meditation is the heart of yoga, offering a pathway to spiritual growth, mental clarity, and emotional balance. In this blog, we’ll explore the vital role of meditation in yoga and how it can bring profound transformation to your practice and daily life.

Understanding Meditation in Yoga

Meditation, or dhyana, is one of the eight limbs of yoga outlined by the sage Patanjali in the Yoga Sutras. This ancient practice is essential to the yogic journey, acting as a bridge between the physical and spiritual aspects of yoga. While asanas prepare the body and mind, meditation is where true inner transformation begins.

Meditation in yoga is about more than just sitting quietly. It’s a deep practice of self-awareness and presence, helping you connect to the moment and your true self. Through meditation, you can transcend the mind’s distractions, uncover your authentic self, and experience a sense of unity with the world around you.

Benefits of Meditation in Yoga

Incorporating meditation into your yoga practice offers numerous benefits that can enhance your overall well-being. Here’s how meditation can make a difference:

Improved Focus and Mental Clarity: Meditation sharpens your mind, helping you stay focused both on and off the mat. This mental discipline not only improves your yoga practice but also enhances your ability to concentrate in everyday life.

Stress Relief: Meditation is a powerful tool for reducing stress. By calming the mind and regulating your nervous system, meditation lowers cortisol levels, eases anxiety, and promotes relaxation and peace.

Emotional Stability: Meditation helps you observe your emotions without being overwhelmed by them. This leads to greater emotional balance, reduced reactivity, and a more compassionate approach to life.

Spiritual Connection: For many, yoga is a spiritual journey, and meditation deepens this connection. Regular meditation can lead to moments of insight, a deeper understanding of yourself, and a profound sense of inner peace and unity with the universe.

Meditation Techniques in Yoga

At Maa Shakti Yog Bali, we teach a variety of meditation techniques that can be easily integrated into your yoga practice. Each method offers a unique way to focus the mind and connect with your inner self:

Breath Awareness (Anapanasati): This technique involves focusing on the natural rhythm of your breath. By observing your inhalation and exhalation, you anchor your awareness in the present moment, cultivating mindfulness and inner calm.

Mantra Meditation: Chanting or silently repeating a mantra is a traditional form of meditation in yoga. The vibrational quality of the mantra helps focus your mind and elevate your consciousness. Common mantras include "Om" or more elaborate phrases like the Gayatri Mantra.

Visualization: Visualization techniques involve creating a mental image or scenario to focus on during meditation, such as picturing a peaceful place, visualizing light within your body, or imagining energy flowing through your chakras.

Loving-Kindness Meditation (Metta Bhavana): This meditation focuses on cultivating feelings of love, compassion, and kindness toward yourself and others, helping you develop an open heart and a sense of connection with all beings.

Guided Meditation: Especially useful for beginners, guided meditation involves following the instructions of a teacher or a recorded session, providing structure and helping ease you into a meditative state.

How to Incorporate Meditation into Your Yoga Practice

Integrating meditation into your yoga routine doesn’t have to be complicated. Here are some simple ways to make meditation a regular part of your practice:

Start Small: Begin with just 5-10 minutes of meditation at the end of your yoga session. As you become more comfortable, gradually increase the time.

Combine Asana and Meditation: Incorporate mindfulness into your asana practice by focusing on your breath and being fully present in each pose. This mindful movement can serve as a meditative practice itself.

Establish a Routine: Dedicate a specific time and place for meditation. Whether it’s at the start or end of your yoga session, consistency helps build the habit and makes meditation a natural part of your routine.

Set an Intention: Before you begin your yoga practice, take a few moments to meditate and set an intention for your session. This helps align your mind and body and brings deeper meaning to your practice.

The Transformative Power of Meditation in Yoga

Meditation is the key to unlocking the deeper dimensions of yoga. While the physical practice of asanas prepares your body, meditation cultivates mindfulness, patience, and compassion. Through regular meditation, you can experience a profound shift in your perspective, leading to greater self-awareness, inner peace, and a deeper connection to the world around you.

At Maa Shakti Yog Bali, we emphasize the importance of meditation as a cornerstone of the yogic path. Whether you’re a beginner or an advanced practitioner, integrating meditation into your practice can help you achieve a more balanced and fulfilling life.

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I should be doing zazen but im depressed and restless, cant sit on something imperfect, got so many zafus and even a zabutton.. the golden flower was stolen thrice, last time though.. i wanted to die because that bliss was better than any orgasm.. im not even sexual but id love if i felt human. Maybe its the trauma. Maybe its the soul loss.. maybe i just dont breathe enough..

Fuck it ill do some anapanasati… or just sati.. idk.. the magic left me many years ago.. she turned me to stone.. i should be dead.. i probably am.. if only i knew i was in a psychosis so i could let go..