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• How to control mind power of Samatha Meditation during Vipassana Meditation?
• Questions about Mediation
• nature of Buddhism
• Meditation/lucid dreaming
• The Path of Stream-entry

How to control mind power of Samatha Meditation during Vipassana Meditation?

Samatha increases the mind power to be very active and stable. However when applying this power of the mind back in Vipassana, the mind power will be diminished by little and little util it reaches the normal stage. Then the meditator has to start Samatha again. It seems to me that the meditation practice has this cycle or loop that Samatha and Vipassana can not be maximized at the same time. Good Samatha makes good Vipassana and also good Vipassana makes good Samatha.

Please share the experience of how to control mind power of Samatha Meditation during Vipassana Meditation.

How to maximize Samatha and Vipassana at the same time? Or which one should be meditated first?

Hope to discuss this topic with everyone who see and feel the important of both Samatha and Vipassana.

Please tell me what is the aim of your practicing meditation.

To my little understanding, we practice vipassana to get panna (that is, direct knowledge of our reality) in order to purify the mind of all his defilement and then reach the total liberation (Nibbana).

In samatha one can reach a state of great serenity but vipassana is a process which enables the student to develop concentration and awareness and, through personal experience, to gain an understanding of the truths of impermanence, suffering and non-self. Practiced with diligence the gradual process of mental purification will lead to the end of suffering and to full Enlightenment or Nibbana.(These former five lines are not mine. I have extracted from the home page of the international meditation center.

I like this conversation but let invite to you first to inquire about some interesting information on Vipassana at some web sites: http://www.dhamma.org and http://www.webcom.com/imcuk

Eduardo Cavicchioni

Caracas, Venezuela

My final destiny is to be enlightened but I have to practice step by step. There are many steps for me to reach.

Years ago, I went to the Buddhist temple and my teacher’s home to learn the meditation. A Buddhist meditation monk told me that if I want to get the Dharma then I must make the Dharma by myself. This means that I have to rely on my practice to get the Dharma. He also told me to go home to practice meditation and the master will go to my home to teach me. The mentioned master is every great grand master who passed away. Presently, I go to my bedroom to practice meditation. At home I have one room for the Buddha statues and this room is next to the bedroom. Main population in Thailand is Buddhist and almost every house has the Buddha statue room (or table) inside the house.

I am quite lucky to learn some lost teaching of the Buddha and have many rare books about meditation practice. The books that wrote from the experience are much different from general. After a lot of practice, I always get more viewpoint and understanding from the same paragraph. I am also interested in Tao, Healing, Prana, Chakra, and other kinds of spiritual practices. I read many many books and always meditate.

In the Buddhist meditation, there are many levels of the Samatha meditating achievement started from the beginner to the advance level:

1. Kanigka Samathi (Momentary Concentration)

2. Upacara samadhi (Access Concentration)

3. Uppana Samathi (Attainment Concentration) or the First Absorption

4. The Second, Third, Fourth Absorption ( 1 to 4th Absorption are the absorption of the Fine-Material Sphere)

5. The Fifth to Eighth Absorption which are the absorption of the Immaterial Sphere

There are more advance levels and deeper practices than these.

At the upacara samadhi level, the body and the mind are still the same entity and the practitioner can apply the power of the mind to control the body and continue with Vipassana. The Buddhist meditation also teach to meditate as deep as possible and then return to the upacara samadhi to apply the power of the mind. However the person who passes all level with ease can apply the power of the mind at any level without returning back to the upacara samadhi. Meditators with strong power can be enlightened within 7 days, or 7 months, or 7 years. Sometime Vipassana may be practiced firstly to assist Samatha.

In response to this..i have to ask one thing...do you supposedly practice Vipassana before or after Samatha..i am curious to know.Also do you know who Goenka is? please respond..thanks..

Neel Shah

We can start from Vipassana or Samatha. Please understand that Vipassana and Samatha can be switched in each second. Someone with very busy mind needs Samatha to still the mind then go on with Vipassana. Someone with ready mind can go on with Vipassana.

In practice, we need to calm down the mind to get more power. Samatha is the way to calm down while Vipassana utilize the power generated from Samatha. In advance practice, Samatha and Vipassana will be switched back and forth very fast until they look like the same motion.

I do not know Goenka but have used his name in Yahoo searching. Seem like he is a very good master of Vipassana.

May 16, I just come back from Singapore and see your question. Please practice as much as you can. Do not waste most of your practice time in discussion. I am Buddhist all of my life, 39 years, and just learn the real of the Buddhism after the practice of meditation. One question can be 84,000 answers depend on your level of understanding.

Questions about Mediation

I have some questions for everyone about the technical aspects of mediation. I have been meditating every morning for about 2 months. It has become my most favorite time of day. I am currently doing it every morning between 5:30 and 6 am in my basement. I am sitting on a cushion in front of a space heater. I can manage about 20 minutes and then my feet and legs go numb. The lotus position is

impossible for me at this time (I am not exactly small and limber). The half lotus is possible but gets uncomfortable relatively fast. Sitting on my legs is painful. I attended a lecture session about meditation last month, I spent most of the time, trying to get some feeling back in to my legs and feet.This morning I seemed to experience a slight alteration of consciousness but I cannot rule-out that I was falling asleep.

My questions are as follows: 1. Would the purchase of a mat or cushion made specifically for mediation help? What about those small wood benches I see advertised in Tricycle? 2. Should I continue to attempt the half lotus position? Is the position that important? How do I check my posture? 3. What can I do to decrease the numbness? 4. Do people have a special place set up for mediation? 5. I am aware that some people concentrate on a statue of Buddha- are their any

advantages in that? 6. Would music or incense help or hurt? 7. What books do people recommend? I am currently reading "Breath Sweeps Mind". Thank you for your responses. -- Nevin

I am certainly not a meditation master, but hopefully I can provide some satisfactory answers to some of your questions.

> I have some questions for everyone about the technical aspects of mediation. I have been meditating every morning for about 2 months. It has become my most favorite time of day.

Before I get to your questions, I will say that beyond anything, whether you find a way to increase your comfort or not, you are already doing the most important thing. Practicing everyday is the most important part by far. Now all we have to do is figure out how to make that time spent in practice more effective.

> 1. Would the purchase of a mat or cushion made specifically for mediation help? What about those small wood benches I see advertised in Tricycle?

The purpose of meditation is really to clear your mind of distractions and provide you a space where you can rest in your true nature. Along this journey, your body is a tool to help, but oftentimes, a distraction. Trying to not focus on your thoughts is extra-hard if your body is constantly peeking in and complaining about various discomforts. Therefore, there is merit to sitting in the most comfortable posture you can get into. It is acceptable even to sit in a chair as long as you keep your back straight and do not slouch. Ideally you would work towards a full lotus, but remember that the purpose here is to clear your mind, not necessarily look like a master yogi. If you must take interim steps in getting to the ideal, don't let it detract in your mind the purity of your practice. One thing my meditation teacher emphasizes is that your hips should ideally by higher then your knees. Sitting on a cushion raises your hips up and gives your folded legs more room. It also decreases the pressure on the legs pressing into the floor. I find an easier time balencing and remaining upright when I sit on a cushion. I don't have to keep as many muscles in my legs tensed. If you are flexing muscles at all, you are still getting used to the posture. I've never used a wooden bench, so I can't really comment on that. One final thought, shift around in the beginning until you find a comfortable seat and then trust your choice. When you start practice, have a period of shifting your seat and your legs for about 30 seconds to a minute to get as comfortable as possible. If discomfort arrises, try your best to remain still. It is better to dig one deep hole then to keep disturbing your practice to move and digging lots of shallow holes, if you get my meaning.

> 2. Should I continue to attempt the half lotus position? Is the position that important? How do I check my posture?

It takes a while for your hips to open up to allow for easy lotus positions. Since lotus still causes me discomfort, what I try to do is practice these positions when I'm not meditating. Oftentimes I'll sit in half lotus when I'm reading, or I'll fold my leg under me when I'm sitting or driving. A posture many yogis use to help open their hips is this: when you are sitting, instead of crossing your legs so that the heels are under the opposite knees, instead pull the heel of your most flexible leg into the groin and then pull the opposite heal next to the first heel. Almost like you are going to place your feet together in the middle like a butterfly, but with a slight crossing and more relaxed feeling The soles of your feet do not touch. This extends your legs out a little further and helps the hip joint open without causing as much discomfort. I'll frequently use this posture to meditate. The reason you should continue to work towards acheiving these postures is because when you are accomplished enough to do them without effort, they almost gaurentee that you are in the best posture to have your back straight. It also is a rather grounded position where your legs will not slip or move on their own accord. But until you are comfortable, they are probably not yet useful to you if you are constantly preoccupied with discomfort while trying to meditate. The way you check your posture is by the straightness of your back. My teacher frequently advises to use the imagery of an antenna. You are tuning in to meditation and your spine is the antenna. Reach it straight and long. I also find the suggestion of sitting like a mountain to work for me. When I sit I imagine that I'm a mountain, grounded into the earth and extending way into the clouds. Your back position is far more important then your leg position.

> 3. What can I do to decrease the numbness?

This way also my biggest obstacle. When I spoke to my meditation teacher about this he would tell me that it was a trick of the mind. The mind resists changes and it doesn't like when you don't give it your attention. It will do whatever it can to bring you back to mundane awareness. He said if I just persisted through it and did not give in, it would go away. At first I didn't buy this. I just figured my legs were uncomfortable being twisted up that way and the blood flow was being restricted and they were getting numb. However, at one point I remember being in a meditation and we were going to sit for 20 minutes. Within a few minutes, my left leg started becoming numb. Frequently what I would do is endure it as long as I could and then unfold my leg, but this time I just ignored it. I said to myself, "I don't care if my leg falls off, I'm just not going to pay it any attention." 20 minutes later when the tingshas rang, I came out of meditation and I had completly forgotten about it. My leg wasn't numb at all. I can't accomplish this all the time, but it has been much less of a problem. Try not to indulge in the feeling, but rather, see it arrise and then dissolve back into the mind. You certainly won't cause lasting permanent damage if you ignore a little discomfort! If this constantly and repeatedly interrupts your efforts, then try a different leg position. Sit with your legs straight out or more loosely folded. Just remember to keep your back straight.

> 4. Do people have a special place set up for mediation?

> 5. I am aware that some people concentrate on a statue of Buddha- are their any advantages in that?

> 6. Would music or incense help or hurt?

Your environment is definitely important. One Tibetan master said something like: "Create an auspicious condition in your environment and your mind and meditation instantly arrises." That wasn't the exact quote, but it has the main idea and I don't have the book handy :) Concentrating on a statue, or visualizing the smiling face of someone you love, or using a mantra all have the same aim: To bring all of your awareness to ONE point. In Tibetan Buddhism and the Yoga Sutras, the first step of acheiving more enlightened states is to bring your awareness focused on one thing, one picture, one idea, one mantra. Other thoughts are then less likely to arrise, and more likely to dissolve quickly. However, the important thing to realize is that everything: mantra, statues, mandalas, incense, music and even meditation are not the goal. They are things that you use to help you get to the goal, but they all must be discarded as your skill increases and you need less "help" to rest in higher and calmer states of consciousness. Don't get caught up in using a particular method. Just use what works.

> 7. What books do people recommend? I am currently reading "Breath Sweeps Mind".

I have never read that particular book. One of my favorites is "Journey of Awakening, A Meditator's Guidebook" by Ram Dass.

http://www.amazon.com/exec/obidos/quicksearch-query/002-2506146-8307845

I also like many of the techniques included in "The Tibetan Book of Living and Dying," by Sogyal Rinpoche. He details a Guru Yoga practice which I find to be very satisfying.

http://www.amazon.com/exec/obidos/ISBN=0062508342/002-2506146-8307845

When you finish the book you are reading, please let me know how it was and if it helped you.

James Vitale

Perhaps I can help a little in this response.

The lotus position is impossible for me at this time (I am not exactly small >and limber).

> The half lotus is possible but gets uncomfortable relatively fast.

> Sitting on my legs is painful.

The lotus position is hard for many. I personally sit in the half lotus but then I've been doing that for years. It is possible to sit in a chair but I'll go into that more in a moment.

>This morning I seemed to experience

> a slight alteration of consciousness but I cannot rule-out that I

> was falling asleep.

You seem to be looking for specific results. I would caution against that. When one meditates there is a tremendous reduction in sensory input. The mind likes to create its own. Just meditate.

Now to your questions.

> 1. Would the purchase of a mat or cushion made specifically for mediation help? What about those small wood benches I see advertised in Tricycle?

Perhaps but for years I sat on a wool blanket folded over multiple times to the size of a pillow. It was firm. Don't sit ON it. Sit on the edge. About the front third. The purpose of te cushion is to elevate the spine slightly so that not as much pressure is on the knees. Same for the little benches.

>2. Should I continue to attempt the half lotus position?

Only if you want.

> Is the position that important?

Not as important as finding a position that you can sit in for longer periods of time and meditate. Some Rinzai teachers are gung ho about position but my practice and study (and reading) says that even a multiple amputee can sit meditation and it sure isn't a full lotus!

> How do I check my posture?

Just sit.

3. What can I do to decrease the numbness?

Wear loose clothes. Raise the butt.

> 4. Do people have a special place set up for mediation?

Some do. Some don't.

>5. I am aware> that some people concentrate on a statue of Buddha- are their any advantages in that?

Never done that.

6. Would music or incense help or hurt?

Why not meditate first?

7. What books do people recommend?

With your background, try Dr. Mark Epstein's book "Thoughts Without a thinker" and Senzaki's book on "Meditation". Senzaki's book has charts that you'll find interesting. And you'll be intrigued by his breathing instructions.

Hope this helps.

james kline

I would first like to express my deepest appreciation for Buddhists and the Buddhist culture for its strong beliefs in selflessness and true humility. The meditative techniques of Buddhism prove to be effective in almost any field, and allow complete concentration and self control to actually occur.

But I would also like express my objections to some Buddhist beliefs: firstly, that Buddhism, and its type of meditation, is a form of ignorance. When we focus on just say a flower in meditation, this causes us to be ignorant, rather than what it claims to be (a cure for ignorance). Here me out on this point: it is not seeking knowledge and not seeking the truth, it is focusing on nothingness.

Another main goal of meditating is to empty the mind, and this is considered euphoric. How can this be? If we have nothingness our life is nothing we have nothing to grasp, we are one with everything. And this leads to my main point that Buddhism is a complete denial of the individual. One must accept that they are an individual; we can see this in our different handwriting, in our tastes, in our values. I am however not an individualist. I do not overly value the importance of the individual, it is not the be all and end all, being selfless at times, and being humble all the time is important. But human ambition is a complete natural act, and in my belief we have to embrace this to a certain extent.

I would like a response to this argument, I admit I am not fully scholar in any fashion regarding Buddhism and I more than welcome anyone whom knows better regarding the Buddhist beliefs to enlighten me. However I think my argument is at least valid as to allowing a response, if you could please e-mail me a response as well it would be much obliged.

Chris Rhatigan

I am a Buddhist all of my life. Many of the Buddhists in my country have the same view as you do. So your comment is normal and I accept that it is true with conditions.

I would like to bring your words about meditation:

>its type of meditation, is a form of ignorance. it is not seeking knowledge and not seeking the truth, it is focusing on nothingness. Another main goal of meditating is to empty the mind.

There are 2 kinds of meditation: Samatha and Vipassana. Your understanding is on the Samatha.

Samatha trains the mind to be able to focus in one thing at a period of time. Nothingness is also a thing with nothing. Samatha’s goal is to sharpen the awareness. Advance Samatha will practice in more turbulence situations. When the meditator can meditate in any time, he should be able to keep his awareness while he is fighting with Karma, sufferings, and attachments.

Samatha may wrongly conduct. It is called “Stupid Samadhi or Samadhi Ruesi” because the mind is blanked without awareness. It more likes day-dreaming than practice the mind. The mind of beginner is never empty. Only the advance master can empty the mind.

Vipassana utilize the mind power generated from Samatha in learning the truth. Without Samatha, person will not be able to see things clearly without bias, feeling, former experience, and the thought of me-ness.

In another words, Samatha is static while Vipassana is dynamic. Both are important in seeking the truth and knowledge. After we gain the knowledge, Samatha is the source of power in enforcing this truth to the result. Knowledge with no result is meaningless.

There are many steps and ways of teaching. Good teaching should be matched with each individual behavior. The understanding always correct in relate with the knowledge the person gain from the practice. I was wrong before I am right.

Very solid answers from both of you, you obviously have studied what you believe in and really put up quite a good argument.

I would like to address something in Somkiat's letter first: You said

< Only the advance master can empty the mind.>

Why do you want to empty your mind? Is Buddhism about the acquiring of knowledge? This is the ignorance I speak of. I am reminded of a radio transcript of a Thai Buddhist, I don't remember his name, but he said that when our mind is completely emptied we "find a diamond in the rough, it is a precious stone found in a see of meaningless thoughts." Why is this a diamond in the rough when we find nothingness? The whole theory seems to show that me being hear is not pointless.

Addressing something from Cressida's letter: I agree that individualism is narrow minded and selfish and obviously not the Tao in any way, shape, or form. But Buddhism tends to focus on "oneness." Now I can understand oneness in the sense that we have meaning and goal here beyond our own petty desires, but I think each one of us has a very specific and personal meaning in why we are here. We each have gifts that have to be utilized so that this tree of humanity can function. We cannot ignore these gifts and focus completely on oneness and deny our authentic selves.

These are good natured arguments, I enjoy defending my own beliefs,

Chris Rhatigan

>Why do you want to empty your mind? Is Buddhism about the acquiring of knowledge?

The truth that the Buddhism is acquiring is the real truth or the absolute truth. The truth in our normal way of life will be only real in this world on earth and our society and in this period of time. We are in the human-made world.

Please imagine what will happen when the mind can think with its own language. You are thinking in English language. I am thinking in Thai language. You say “Water” while I say “Num”. You have to say “Wa” and “Ter” but I say just one word “Num” with the same understanding. The empty mind has no restriction from human language, past experience, emotions, or any negative memory that can slow down the process of the mind. Empty mind can think with its own language. Faster than any computer and light. This is from the practical viewpoint. I prefer to call this empty mind as absolute empty mind.

Empty the mind has other applications. Empty the mind from any bad and negative things is a step. Empty the body, the emotion, the mind, and the negative-Dhamma is also a step. Empty all attachments both good and bad is almost the final step. Good karma is also an attachment that forces the soul back to life (re-incarnation).

The mind has other meaning when it means Citta. Citta is the real of self that has its own body, emotion, memory, thought, and awareness. Empty the mind also means to purify citta back to the original stage or the absolute nothing.

The process of emptying the mind has many steps. Buddhism starts learning from inside or internal of self by meditating. Knowledge from practice has more meanings than from other study. How do you meditate?

It has been my experience that on days when I meditate or in periods where I am meditating with some regularity, my dreams become lucid (I become conscious while sleeping). When my practice lapses, this no longer happens. There is, therefore, a correlation. I read in a book written by H.H. the Dalai Lama that studies have shown that this is very typical for meditators.

My question: Do other Buddhists who meditate experience lucid dreaming? And, if so, do you think that it is merely an insignificant by-product of practicing or is it something more? What purpose does it serve, and did the Buddha address this issue? This is something that I have been curious about for some time and I am considering doing some research in this area. Any thoughts would be not only welcomed, but much appreciated.

Your dharma friend / Steve

Steve, It is good to see more questions about the meditation experiences in this site. Meditation is a key in practicing the Dhamma. Although I am still a beginner, I hope to see this kind of discussion more. We should try to meditate and learn the Dhamma from meditating. After we receive the meditating experience, we should share and discuss the experience with other persons to check whether it is right or wrong understanding.

: Do other Buddhists who meditate experience lucid dreaming?

I have lucid dreaming every night even before I firstly start meditating. While I am in the meditative state, I have seen many pictures. There are lots of important pros and cons from visualizing the pictures that the meditators must understand for his success. We may discuss this issue later.

: And, if so, do you think that it is merely an insignificant by-product of practicing or is it something more? ? What purpose does it serve, and did the Buddha address this issue?

There are many meditative states (4 Form Jhanas and 4 Formless Jhanas). The Buddha was always in the meditative state in every second as normal. We should practice until we can stay in the meditative state all the time and at night. It needs real hard practice.

I was taught to practice Anapanasati (Mindfulness of Breathing) and visualize the Buddha picture while I am going to sleep and let the body sleep as usual. I learned to rest the physical body while the mind is still active. A Buddhist meditation master mentions that we should practice Dream Meditation. Because half of our lifetime is in sleeping; and dying is the same as sleeping. If we can control our dream as we are meditating, we can control our destiny when we die. The last breeze before dying is very important. If the mind recalls about bad karma, he will go to hell first no matter of his plentiful of good karmas he made. So we should try to be in the meditative state or at least chanting of the Buddha quietly as usual.

Scientifically there is a sleep with no dreaming. (Please correct me if I am wrong) But Buddhism separates the body from the mind and the mind always actives no matter of the existence of the physical body. The meditator should practice until he can distinguish the body from the mind. It does not mean that taking the soul out of the body. When he find his mind, he will apply the Dhamma to purify all sufferings and attachments. Buddhism teaches this process in Samatha and Vipassana. Balancing of Samatha and Vipassana needs the middle way.

There is a false meditating called Moha Samadhi (Stupid Meditating) that the mind lost its own awareness and sees nothing in darkness. The meditators should be very careful.

Re: lucid dreaming. In visualizations, sometimes I seem to lose control of the image I am seeking to see before me. Sometimes the Medicine Buddha (for instance) does not remain seated in the lotus position but stands up and walks around leaving a sort of blue trail. Other times, Chenresig tends to turn into the image of the Greek Artemis walking with a deer. If I meditate first thing in the morning before getting involved in my day's routine, this seems to happen less frequently. This leads me to think that this happens because my mind is tired and a bit foggy. I try to stay focused and gently return to the image of Chenresig or the Medicine Buddha. Or perhaps I return to the breath because the mind is not calm enough and ready for the visualization yet. Interesting to hear what others experience. Thank you, Lynda

Glad to discuss with you again. Because you are practicing the Mandala or Visualizing, so seeing the image vividly is better than seeing nothing or seeing darkness. Your experience is normal and will be very useful for other’s learning. There are two approaches to overcome the image.

The first approach. If you can follow the images without losing your awareness and without any translating, you are in the right course. However if you see the Medicine Buddha stands up and walks around then you translate his activity in your words while you are in the meditating, you are not in the real meditation practice. The translating activity is the thinking process, which is not the meditating process. The meditator must translate the meditating experience AFTER his practice but NOT DURING his meditating practice. Please focus at one thing at a time and this thing is just THAT THING without any names recalled. Then you may apply Vipassana to understand the truth of your imaging.

The second approach is much easier. Try to focus at one thing at a time. Bring your vision back to your selected image. Visualize until the image turns whiter and brighter and you can move, enlarge, or reduce the size of the image at wish. At this step, do not try to stay focus at the former image of your Medicine Buddha. Just let your mind focus continually at the center of the whiter and brighter image. Next step may be called The Buddha in Me and Me in The Buddha. Let talk about it later.

Please keep following the 5 Precepts, believing in the Buddha, the Dhamma, and the Sangha, and detaching from the Self-illusion (Sakkayaditthi) then you will meditate easier. This is the path of stream-entry.

When you say, "translate afterwards," what does that mean? I don't analyze during meditation, but there is a moment when I make a judgement that the image should be not standing and walking around but sitting. There may not be a verbal decision in my mind but it is a decision and judgment. My mind is not strongly developed to hold an image, particularly images that are consciously cultivated in this way. I am always a little surprised that the image just stands up. But it is also true that it is becoming a bit "automatic" for the image to stand up rather with a mind of their own, walk around, sometimes stand there looking at me with their hands on their hips, as if they are bored! Even if I am not. Perhaps it is my mind avoiding practice, because if I allowed the events to continue, soon I would be laughing out loud and meditation would be disrupted! I appreciate the input from those who responded. It is helpful to talk about meditation. Sincerely, Lynda

: ... become attached to the emotion of awe or wonder or beauty and am not awake in that instant. Is this what you mean?

Yes, Lynda. Do not worry too much on how to understand my meaning. You will understand by yourself when you have more practices.

At first I was very happy to meditate because I had the feeling of bliss and joy the first time in my life. That feeling of bliss and joy is not the same as our normal feeling. When I got that feeling, I felt surprise and loved to stay in meditating with that feeling forever. Then I missed the ball and could not meditate as deep as I could. However after many practices, I feel normal as usual no matter of the feeling of bliss and joy. It liked I was going to get accustom to that feeling the same way when I ate same old ice cream every time.

A Tibetan master (Chogyam Trungpa – The Path is The Goal – A Basic Handbook of Buddhist Meditation – Page 20 – printed by Shambhala) suggested that we should have 4 components for good meditating. They are concentration, openness, awareness, and expectation. We normally have concentration and awareness but do not have openness and expectation. Openness is to open for any strange event that may occurs during meditating. Expectation is to learn in advance on things that may happen during meditating. I use my own language so it may be different from the book.

Meditative states have a state that looks like when we are falling to sleep. If we relax the body as if we prepare to sleep but turn to meditate instead, we will rest the body while the mind is still awake in meditating. Do not care whether you are sleeping or meditating as long as your awareness is still active. Falling to sleep always dark and heavy while meditating is lighted.

Again just keep practice repeatedly then you will understand more than my meaning. Hope you do not mind that I answer in this board. Many persons will benefit with us. Talk to you soon later.

Last updated
11-06-1999