positive thinking and meditation

8/8/2019 Positive Thinking and Meditation

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Free Meditations

Techniques for Positive Thinking and Meditation

Free meditations offer a large collection of meditation techniques to hopefullyreduce stress and attain peace of mind. Please explore our positive informativesite and in the process rediscover the wonderful and positive part of your self thatdwells within. We believe Free Meditations offers one of the best collections ofmeditation techniques available on the web.

The aim offree meditations is to bring inner peace within our self and the world in a positive

and spiritual way. The world is not a peaceful place and within every soul there is someform of tension and stress. It is therefore essential to create positive and peaceful thoughtsto bring peace to our mind. Meditation is one of the best methods to bring abouttransformation and nurture the natural qualities within.


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The best way that we can create that change is to change our thoughts from being negativeto positive. The positive discovery about meditation is that we are focusing within our selfand becoming free of negativity. Meditation techniques simply involve a process oftransforming yourself, your thoughts, and recognizing the negative thoughts, and changingthem into positive and peaceful thoughts.

The best attitude towards meditation is to be very patient as the mind does not always wantto focus. Having a sense of expectation towards positive results can create uncomfortablepressure and thus take away the enjoyment of the experience. By practicing meditationregularly, the person whom meditates gains a wonderful sense of the self.

Meditation is a self healing process, any form of stress is a sign of our negative thinking andDis ease within our mind. If we don't attend to dis ease in the mind we may find thatchronic stress can lead to disease of the body.

Please try this meditation.

Open my minds eye so I may see and feel Your shinning light presence close to me.Give me inner strength for my stumbling feet as I battle the crowd on life's busy street.

And widen the vision of my unseeing minds eye so in passing faces I'll recognize not just astranger, unloved, and unknown, but a friend with a heart and soul that is much like myown.

~Author~Ruth Ann Mahaffey

Meditation is a form of stress management that will allow our mind to experience an oasis ofpeace and love within our heart and mind. Meditation gave me back control over my life sothat no matter what was happening externally weather it was positive or negative I couldstill develop control over my thoughts and thus control the emotions and feeling in mymind. NO one can control eradicate adversity in life but you can master the way yourespond in regards to your thinking processes. Take control now master your mind throughone of the meditation techniques and you will forever be able to be the peaceful beacon inthe eye of the storm of any adversity.


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Raja Yoga Meditation

Daily mental exercises. The act of Raja Yogameditation for at least 15 minutes in the earlymorning will have a positive effect during theentire day.

Upon waking have the thought; I am apeaceful soul, my aim today is to radiate peaceto every person that I come into contact with.

These meditations have been taken from theknowledge as taught by the Brahma KumarisRaja Yoga meditation organization. The

organization is unique because the mainadministrators are women.

Raja Yoga meditation

Try to experience the stillness of mind of being a peaceful soul as other thoughts emerge inthe mind do not judge or focus on them but repeat ............

I am a peaceful soul .............

I am a peaceful soul ............

My mind is filled with peace ..............

I radiate peace to the world ...............

I feel the gentle waves of peace flowing across my mind ...........

As these peaceful thoughts emerge in my mind I feel the stillness and silence envelopes mymind .................

I am the peaceful soul ......

I am a peaceful loving soul ............

My mind feels light and free from worries ...........

I realize my real nature is peace ..........

Peaceful thoughts flow through the mind and I feel the self becoming light ......................

I am a being of light shining like a star .......................


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I radiate peace and light to the world ......................

The light and peace envelopes me and the waves of peace and light shine like alighthouse.............................................

This is the wonderful journey of self discovery.

Raja Yoga Meditation philosophy

The basis for attaining an experience in raja yoga meditation in to understand the self andthe mind. The human mind is the most creative, powerful and wonderful "instrument" wepossess. Using this energy called mind we have been able to search the deepest oceans,send humans to the moon and scan the molecular fabric of the building blocks of nature.But have we found our true self? We have become the most educated and civilized societyin our history, but are we civil towards each other?

The soul has three main faculties; the mind or consciousness, the intellect and thesubconscious.

Thoughts flow from the sub conscious mind to the conscious mind. Feelings and emotionsform in accordance with the montage of thoughts flowing in the mind. Therefore our state ofmind at any given moment is determined by the thoughts in our consciousness, and alsowith the feelings that we associate with those thoughts. Since our sub consciousnesscontains all our previous thoughts and experiences, it is necessary to selectively control theflow of thoughts that emerges from the sub conscious mind.

The intellect is the controller which is used to discriminate so that only positive andbenevolent thoughts flow into our mind. With meditation or deep contemplation, the

individual is able to strengthen and sharpen the intellect. The end result is a constant stateof well being. If we are able to understand the self as the source of energy that creates ourfeelings, then the following will become our aims.

Become aware of our state of mind and of the thoughts that flows into the mind from oursubconscious.Strengthen the intellect so that the individual can discriminate and thereby only allowpositive and peaceful thoughts to flow into the mind.Through this process of self development the individual develops more control over themind.

These meditations have been taken from the knowledge as taught by the Brahma Kumaris

Raja Yoga meditation organization.

Buddhist Meditation


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Meditation and mindfulness

In the Buddha's great discourse on the practice of mindfulness, the Maha-SatipatthanaSutta, both the object and the means of attaining it are clearly set forth. Attentiveness tothe movements of the body, to the ever-changing states of the mind, is to be cultivated inorder that their real nature should be known. Instead of identifying these physical andmental phenomena with the false concept of "self," we are to see them as they really are:movements of a physical body, an aggregate of the four elements, ('mahabhutas') subjectto physical laws of causality on the one hand, and on the other, a flux of successive phasesof consciousness arising and passing away in response to external stimuli. They are to beviewed objectively, as though they were processes not associated with ourselves butbelonging to another order of phenomena.

Buddhist Meditation : true self

From what can selfishness andegotism proceed if not from theconcept of "self" ('sakkayaditthi')? If

the practice of any form ofmeditation leaves selfishness oregotism unabated, it has not beensuccessful. A tree is judged by itsfruits and a man by his actions;there is no other criterion.Particularly is this true in Buddhistpsychology, because the man 'is' hisactions. In the truest sense they, orthe continuity of kamma and'vipaka' which they represent, arethe only claim he can make to any

persistent identity, not only through the different phases of this life but also from one life toanother. Attentiveness with regard to body and mind serves to break down the illusion ofself; and not only that, it also cuts off craving and attachment to external objects, so thatultimately there is neither the "self" that craves nor any object of craving. It is a long andarduous discipline, and one that can only be undertaken in retirement from the world andits cares. Yet even a temporary retirement, a temporary course of this discipline, can beargood results in that it establishes an attitude of mind which can be applied to some degreein the ordinary situations of life.

Buddhist Meditations: Detachment & Concentration

Detachment, objectivity, is an invaluable aid to clear thinking; it enables a man to sum up agiven situation without bias, personal or otherwise, and to act in that situation with courage

and discretion. Another gift it bestows is that of concentration -- the ability to focus themind and keep it steadily fixed on a single point ('ekaggata', or one-pointedness), and thisis the great secret of success in any undertaking. The mind is hard to tame; it roams hereand there restlessly as the wind, or like an untamed horse, but when it is fully undercontrol, it is the most powerful instrument in the whole universe. He who has mastered hisown mind is indeed master of the Three Worlds.

In the first place he is without fear. Fear arises because we associate mind and body('nama-rupa') with "self"; consequently any harm to either is considered to be harm done to


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oneself. But he who has broken down this illusion by realizing that the five 'khandha'process is merely the manifestation of cause and effect, does not fear death or misfortune.He remains equable alike in success and failure, unaffected by praise or blame. The onlything he fears is demeritorious action, because he knows that no thing or person in theworld can harm him except himself, and as his detachment increases, he becomes less andless liable to demeritorious deeds. Unwholesome action comes of an unwholesome mind,

and as the mind becomes purified with Meditation, healed of its disorders, bad kammaceases to accumulate. He comes to have a horror of wrong action and to take greater andgreater delight in those deeds that are rooted in 'alobha', 'adosa', and 'amoha' --generosity, benevolence and wisdom.

All the contents in this section are taken from Buddhist Meditation by Francis Storypublished by Buddhist Publication Society, Sri Lanka, 1986.

Seven Steps Buddhist Breath Meditation

1. Buddhist breath meditation one. Start out with three or seven long in-and-outbreaths, thinking bud- with the in-breath and dho with the out. Keep the meditationsyllable as long as the breath.

2. Buddhist breath meditation two : Be clearly aware of each in-and-out breathduring this meditation.

3. Buddhist breath meditation three : Observe the breath as it goes in and out,noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed orfree-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feelcomfortable, change it until it does. For instance, ifbreathing in long and out long is uncomfortable, try breathing in short and out short.As soon as you find that your breathing feels comfortable, let this comfortable breathsensation spread to the different parts of the body.

To begin with, inhale the breath sensation at the base of the skull and let it flow allthe way down the spine. Then, if you are male, let it spread down your right leg tothe sole of your foot, to the ends of your toes, and out into the air. Inhale the breathsensation at thebase of the skull again and let it spread down your spine, down your left leg to theends of your toes and out into the air. (If you are female, begin with the left sidefirst, because the male and female nervous systems are different.)

Then let the breath from the base of the skull spread down over both shoulders, past


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your elbows and wrists, to the tips of your fingers and out into the air.

Let the breath at the base of the throat spread down the central nerve at the front ofthe body, past the lungs and liver, all the way down to the bladder and colon.

Inhale the breath right at the middle of the chest and let it go all the way down to

your intestines.

Let all these breath sensations spread so that they connect and flow together, andyou'll feel a greatly improved sense of well-being.

4. Buddhist breath meditation four : Learn four ways of adjusting the breath:a. in long and out longb. in short and out short,c. in short and out long,

d. in long and out short.

Breathe whichever way is most comfortable for you. Or, better yet, learn to breathecomfortably all four ways, because your physical condition and your breath arealways changing.

5. Buddhist breath meditation five : Become acquainted with the bases or focalpoints of the mind--the resting spots of the breath--and center your awareness onwhichever one seems most comfortable. A few of these bases are:

a. the tip of the nose,b. the middle of the head,c. the palate,d. the base of the throat,e. the breastbone (the tip of the sternum),f. the navel (or a point just above it).

If you suffer from frequent headaches or nervous problems, don't focus on any spotabove the base of the throat. And don't try to force the breath or put yourself into atrance. Breathe freely and naturally. Let the mind be at ease with the breath--butnot to the point where it slips away.

6. Buddhist breath meditation six : Spread your awareness--your sense ofconscious feeling--throughout the entire body.


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7. Buddhist breath meditation seven : Coordinate the breath sensations throughoutthe body, letting them flow together comfortably, keeping your awareness as broadas possible.

Buddhist Meditation

Anapana Sati meditation

A universally-applicable methods of cultivating mental concentration is

attentiveness on the in-going and out-going breath.

The breath is merely used as a point on which to fix the attention, at the tip of the

nostrils. The attention must not wander, even to follow the breath.

In the initial stages it is advisable to mark the respiration by counting, but as soon

as it is possible to keep the mind fixed without this artificial aid, it should be

discontinued and only used when it is necessary to recall the attention.

A stage is reached when the actual bodily sensation of arising and passing away of

the physical elements in the body, is felt.

It is the first direct experience of the suffering which is inherent in all phenomena --

the realization within oneself of the first of the Four Noble Truths, When that ispassed there follows the sensation of 'piti', rapturous joy associated with the

physical body.


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The teacher of 'vipassana', however, is careful never to describe to his pupil

beforehand what he is likely to experience, for if he does so, there is a strong

possibility that the power of suggestion will produce a false reaction.

Samatha Bhavana Meditation

'Samatha bhavana meditation', the development of mental tranquility with

concentration, is accompanied by three benefits; it gives happiness in the present

life, a favorable rebirth, and the freedom from mental defilements which is a

prerequisite for attainment of insight.

In 'samatha' the mind becomes like a still, clear pool completely free from

disturbance and agitation, and ready to mirror on its surface the nature of things as

they really are, the aspect of them which is hidden from ordinary knowledge by the

restlessness of craving.

It is the peace and fulfillment which is depicted on the features of the Buddha,

investing his images with a significance that impresses even those who have no

knowledge of what it means.

Such an image of the Buddha can itself be a very suitable object of meditation, and

is, in fact, the one that most Buddhists instinctively use.

The very sight of the tranquil image can calm and pacify a mind distraught with

worldly hopes and fears. It is the certain and visible assurance of Nibbana.

Vipassana Bhavana Meditation


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'Vipassana bhavana meditation' is realization of the three signs of being, 'anicca',

'dukkha', and 'anatta', by direct insight. These three characteristics, impermanence,

suffering and non-self, can be grasped intellectually, as scientific and philosophical

truth, but this is not in itself sufficient to rid the mind of egoism and craving.

The philosopher who fails to live according to his philosophy is the most familiar

example of this incompatibility between theory and practice. When the direct

perception is obtained, however, what was at its highest intellectual level still

merely a theory becomes actual knowledge, in precisely the same way that we

"know" when we are hot or cold hungry or thirsty. The mind that has attained it is

established in the Dhamma, and 'panna', wisdom, has taken the place of delusion.

Metta Bhavana Meditation

The classic formulation of 'metta' as an attitude of mind to be developed by

meditation is found in the 'Karaniya Metta Sutta' (Sutta Nipata, Khuddaka-patha).

It is recommended that this sutta be recited before beginning meditation, and again

at its close, a practice which is invariably followed in the Buddhist countries.

The verses of the sutta embody the highest concept to which the thought of loving-

kindness can reach, and it serves both as a means of self-protection against

unwholesome mental states and as a subject of contemplation ('kammatthana').

It is taught in Buddhism that the cultivation of benevolence must begin with

oneself. There is a profound psychological truth in this, for no one who hates or

despises himself consciously or unconsciously can feel true loving-kindness for

others. To each of us the self is the nearest object; if one's attitude towards oneself

is not a wholesome one, the spring of love is poisoned at its source.

This does not mean that we should build up an idealized picture of ourselves as an

object of admiration, but that, while being fully aware of our faults and deficiencies,

we should not condemn but resolve to improve ourselves and cherish confidence in

our ability to do so.


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'Metta bhavana meditation', therefore, begins with the thought: "May I be free from

enmity; may I be free from ill-will; may I be rid of suffering; may I be happy." This

thought having been developed, the next stage is to apply it in exactly the same

form and to the same degree, to someone for whom one has naturally a feeling offriendship. In so doing, two points must be observed: the object should be a living

person, and should not be one of the opposite sex.

The second prohibition is to guard against the feeling of 'metta' turning into its

"near enemy," sensuality. Those whose sensual leanings have a different

orientation must vary the rule to suit their own needs.

When the thought of 'metta' has been developed towards a friend, the next object

should be someone towards whom one has no marked feelings of like or dislike.

Lastly, the though of 'metta' is to be turned towards someone who is hostile. It is

here that difficulties arise. They are to be expected, and the meditator must be

prepared to meet and wrestle with them. To this end, several techniques are

described in the 'Visuddhimagga' and elsewhere.

The first is to think of the hostile personality in terms of 'anatta' -- impersonality.

The meditator is advised to analyze the hostile personality into its impersonalcomponents -- the body, the feelings, the perceptions, the volitional formations and

the consciousness. The body, to begin with, consists of purely material items: hair

of the head, hair of the body, skin, nails, teeth and so on. There can be no basis for

enmity against these.

The feelings, perceptions, volitional formations and consciousness are all transitory

phenomena, interdependent, conditioned and bound up with suffering. They are

'anicca', 'dukkha' and 'anatta', impermanent, fraught with suffering and void of

selfhood. There is no more individual personality in them than there is in the

physical body itself. So towards them, likewise, there can be no real ground for

enmity.


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If this approach should prove to be not altogether effective, there are others in

which emotionally counteractive states of mind are brought into play, as for

example regarding the hostile person with compassion.

The meditator should reflect: "As he (or she) is, so am I. As I am, so is he. We are

both bound to the inexorable Wheel of Life by ignorance and craving. Both of us are

subject to the law of cause and effect, and whatever evil we do, for that we must

suffer. Why then should I blame or call anyone my enemy? Rather should I purify

my mind and wish that he may do the same, so that both of us may be freed from

suffering."

If this thought is dwelt upon and fully comprehended, feelings of hostility will be

cast out. When the thought of loving-kindness is exactly the same, in quality anddegree, for all these four objects -- oneself, one's friend, the person toward whom

one is neutral, and the enemy -- the meditation has been successful.

The next stage is to widen and extend it. This process is a threefold one: suffusing

'metta' without limitation, suffusing it with limitation, and suffusing it in all of the

ten directions, east, west, north, south, the intermediate points, above and below.

In suffusing 'metta' without limitation ('anodhiso-pharana'), the meditator thinks of

the objects of loving-kindness under five heads: all sentient beings; all things that

have life; all beings that have come into existence; all that have personality; all

that have assumed individual being. For each of these groups separately he

formulates the thought: "May they be free from enmity; may they be free from

enmity; may they be free from ill will; may they be rid of suffering; may they be

happy. For each object he specifies the particular group which he is suffusing with

'metta': "May all sentient beings be free from enmity, etc... May all things that have

life be free from enmity, etc." This meditation embraces all without particular

reference to locality, and so is called "suffusing without limitation."

In suffusing 'metta' with limitation ('odhiso-pharana'), there are seven groups

which form the objects of the meditation. They are: all females; all males; all Noble

Ones (those who have attained any one of the states of Sainthood); all imperfect

ones; all Devas; all human beings; all beings in states of woe. Each of the groups


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should be meditated upon as described above: "May all females be free from

enmity, etc." This method is called "suffusing 'metta' with limitation" because it

defines the groups according to their nature and condition.

Suffusing with 'metta' all beings in the ten directions is carried out in the same way.

Directing his mind towards the east, the meditator concentrates on the thought:

"May all beings in the east be free from enmity; may they be free from ill will; may

they be rid of suffering; may they be happy!" And so with the beings in the west,

the north, the south, the north-east, south-west, north-west, south-east, above

and below.

Lastly, each of the twelve groups belonging to the unlimited and limited suffusions

of 'metta' can be dealt with separately for each of the ten directions, using theappropriate formulas.

It is taught that each of these twenty-two modes of practicing 'metta bhavana' is

capable of being developed up to the stage of a 'appana-samadhi', that is, the

concentration which leads to jhana, or mental absorption. For this reason it is

described as the method for attaining release of the mind through 'metta' ('metta

cetovimutti'). It is the first of the Four Brahma Viharas, the sublime states of which

the Karaniya Metta Sutta: "'Brahmam etam viharam idhamahu'" -- "Here is

declared the Highest Life."

'Metta', 'karuna', 'mudita', 'upekkha': loving-kindness, compassion, sympathetic joy

and detachment, these four states of mind represent the highest levels of mundane

consciousness. One who has attained to them and dwells in them is impervious to

the ills of life. Like a god he moves and acts in undisturbed serenity, armored

against the blows of fate and the uncertainty of worldly conditions. And the first of

them to be cultivated is 'metta', because it is through boundless love that the mind

gains its first taste of liberation.


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