meditation

A Quote by Jiddu Krishnamurti on meditation

Meditation is not a means to an end.  It is both the means and the end.

Jiddu Krishnamurti

Source: Meditations

Contributed by: ingebrita

A Quote by Siddhartha Gautama Buddha on meditation and solitude

Delight in meditation and solitude.  Compose yourself, be happy.  You are a seeker.

Buddha (563 - 483 BC)

Source: Dhammapada

Contributed by: ingebrita

A Quote by Pema Chodron on pema chodron, the wisdom of no escape, buddhism, pain, pleasure, meditation, courage, and growth

There's a common misunderstanding among all the human beings who have ever been born on the earth that the best way to live is to try to avoid pain and just try to get comfortable. You can see this even in insects and animals and birds. All of us are the same.

A much more interesting, kind, adventurous, and joyful approach to life is to begin to develop our curiosity, not caring whether the object of our inquisitiveness is bitter or sweet.  To lead a life that goes beyond pettiness and prejudice and always wanting to make sure that everything turns out on our own terms, to lead a more passionate, full, and delightful life than that, we must realize that we can endure a lot of pain and pleasure for the sake of finding out who we are and what this world is, how we tick and how our world ticks, how the whole thing just is.

Pema Chodron

Source: The Wisdom of No Escape: And the Path of Loving Kindness (Shambhala Classics), Pages: 3

Contributed by: crow

A Quote by unknown on meditation

Meditation - If we examine our life we will discover that most of our time and energy is devoted to mundane activities, such as seeking material and emotional security, enjoying sensory pleasures, or establishing a good reputation.

Although these things can make us happy for a short time, they are not able to provide the deep lasting contentment that we long for. Sooner or later our happiness turns into dissatisfaction, and we find ourselves engaged in the pursuit of more worldly pleasures. Directly or indirectly, worldly pleasures cause us mental and physical suffering by stimulating attachment, jealousy, and frustration. Moreover, seeking to fulfill our own desires often brings us into conflict with others.

If true fulfillment can't be found in worldly pleasures, then where can it be found? Happiness is a state of mind; therefore the real source of happiness lies in the mind, not in external circumstances. If our mind is pure and peaceful we'll be happy, regardless of our external conditions, but if it is impure and unpeaceful, we will never find happiness, no matter how much we try to change our external conditions.

The purpose of meditation is to cultivate those states of mind that are conducive to peace and well being, and to eradicate those that aren't.

Only human beings can do this. Animals can enjoy food and sex, find homes, hoard wealth, subdue their enemies, and protect their family; but they cannot completely eliminate suffering and attain lasting happiness. It would be a great shame if we were to use our precious human life only to achieve results that even animals can achieve. If we wish to avoid such a wasted life and fulfill the real purpose of being born human we must devote ourselves to the practice of true meditation.

unknown

Contributed by: Eudae

A Quote by Bhagwad Gita 6:19 on spirituality, yogi, yoga, hinduism, peace, mind, and meditation

Yatha dipo nivatastho nengate sopama smrta
Yogino yatachittasya yunjato yogamatmanah


                                                                        Bhagwad Gita 6:19


(As a lamp in a windless place does not flicker, such is the disciplined mind of a Yogi practicing meditation on self).

Bhagwad Gita 6:19

Source: Bhagwad Gita 6:19

Contributed by: Eli

A Quote by Ayya Khema on ayya, khema, ayya khema, satisfaction, self satisfaction, content, contentment, and meditation

We could become quite satisfied with ourselves because we are sitting in meditation and are endeavoring to practice the spiritual path. Such satisfaction with ourselves is not the same as contentment. Contentment is necessary, self-satisfaction is detrimental. To be content has to include knowing we are in the right place at the right time to facilitate our own growth. But to be self-satisfied means that we no longer realize the need for growth. All these aspects are important parts of our commitment and make us into one whole being with a one-pointed direction.

Ayya Khema

Contributed by: David

A Quote by Sakyong Mipham Rinpoche on spiritual practice, enlightenment, motivation, meditation, and vipashyana

It's one of the paradoxes of spiritual practice: we need a path to travel where we already are.  SAKYONG MIPHAM RINPOCHE explains how to create the causes and conditions for realizing the enlightened nature we already possess.

Each time I leave a meditation retreat, I'm struck by the level of speed and stress in our environment.  I'm not just talking about Westerners.  Ther first time I went to Tibet, life there was very simple, but when I returned three years later, cell phones were ringing and the distraction was visible, even while I was conducting ceremonies.  Something else I've noticed lately is  that we're bombarded with bad news.  But the people I admire have always focused on the good news:  that we have in our mind wisdom, compassion, and all the other elements of enlightenment.

While living in stressful times does not ultimately affect our enlightened qualities, it does demand that we become more engaged in awakening them.  To transform the environment, we must begin with our mind.  We can't expect everyone else to change first.  As my father, Chogyam Trungpa Rinpoche, was fond of saying, "It's easier to put on a pair of shoes than to wrap the earth in leather."  The process of putting on a pair of shoes is the path of enlightenment.

On the ultimate level, enlightenment is already here, but on the relative level we need to engineer its causes and conditions.  The mind is a neutral situation, like a cotton sheet that we can dye any color we want, but unless we take hold of it, karmic tendencies--whatever habits we've ingrained in the past--will just take over.  The practice of the path is slowly orienting that white cloth and coloring it the way we want.  The path consists of three elements: view, meditation, and activity.

View is our orientation, and how we orient our life is intimately connected with our motivation.  Traditionally, the Buddhist teachings list three kinds of motivation: small, medium, and large. These levels of motivation describe how we evolve on the path of enlightenment.  When we wake up in the morning, where is our mind taking us?  Whatever it is, from motivation, everything else will arise.


If our motivation is small, we will use our day getting the "stuff" we think will make us happy--food, clothing, and friends.  If it's a little bigger, we might add some yoga to make us feel better.  We might even expand it further to think about the karmic consequences of our actions--but it's still all about "me".  With a medium-level motivation, we're no longer so fixated on our own happiness; the basis of our actions is loving-kindness and compassion.  We're maturing.  With the largest motivation, we put the happiness of others before our own.  This is the motivation of the Buddha.  If we get up in the morning and the first thought that comes to mind is, "There are so many sentient beings; even if I amd the last person on earth, I will stay here to help them," that is a very big view.  Motivation is just an attitude, and it's free.  So why not have a big motivation?


Why is view so important? View is how our mind is oriented, and the way our mind is oriented determines what we get.  Our realization is based on the size of our view.  The view of enlightenment is that we are taking charge of our own destiny.  Unless we take the mind where we want it to go, the environment will take the mind where it wants it to go.  


By setting our view every morning, we become very good at supporting ourselves in the second element of the path, meditation.  Meditation is essentially a dualistic process in which we place our mind on an object.  When we place our mind on something, the mind absorbs its qualities, because we're becoming familiar with it.  This isn't particularly a spiritual truth; it's our everyday reality.  For example, if the object is the anger you feel toward your spouse, you become more familiar with anger, soaking up its qualities like a sponge.  In the end, that meditation leads to action.  You yell at your spouse or stomp out of the room.

Meditation is a proactive approach to this reality of mind.  We practice choosing the object rather than being led by whatever thoughts and emotions randomly beckon.  We steep our mind in qualities that lead it forward.  We begin with the stabilization technique called sharmtha, "peaceful abiding, " in which we focus on the breath.  Through this practice our mind becomes settled and workable.  Why is this important?  We may have good intentions, but if we can't control our mind, we can never enact them.  For example, we want to be compassionate but we get discursive, distracted by our mental ups and downs.  Before we can cultivate compassion, we need to possess our mind.  That's what we do in stabilizing meditation, where we calm down and experience the space of mind just being there.  From that, our mind is much less speedy.

The mind resting peacefully has incredible implications.  If you're present for the moment, you're present for your life, and you can therefore observe what's going on.  If you can observe what's going on, you can make judgements, deciding where you want to go.  At this point--known as the present moment--you can change your karma.  You can reorient your whole path, because in terms of the future, you're in the driver's seat.  You are getting more enlightened.  You are waking up.

We actively reorient ourselves in contemplation, the second kind of meditation, known as vipashyana, "clear seeing."  Now we take a thought as the object of our meditation.  For example, we can focus on our motivation, stated very simply:  "I want to meditate," "I want to develop compassion," "I want to tread on the path of enlightenment," or "I want to become enlightened, no holds barred."  At other times we might contemplate a quality--generosity, exertion, discipline, or patience--that could support our motivation.

This is a practice of fabricating our enlightened qualities so that our mind naturally turns in their direction.  We know that we're innately compassionate, and we also know that we don't feel right now because there's a blockage.  So we contrive our buddhanature in order to reveal it.  We call this relative understanding.  That understanding may be brief, but we should not be discouraged .  By becoming familiar with the view, we are clarifying our future.

It's one thing to have the attitude of enlightenment and another thing to act in an enlightened way, which is conduct or activity, the third element of the path.  If we have proper understanding of our motivation and are getting used to our enlightened qualities, chances are we can deal with speed and stress more effectively.  First we can create space in our mind to see where we are.  Then we can reorient ourselves by remembering what we're doing.  That allows us to say, "Sure, I'm tired and in a hurry and my phone is ringing again.  Yet I can stay on the path by sticking with the ten percent of my mind that really wants to do this."  The more we develop the tools to move forward on the spot, the less influence the other ninety percent of our mind will have.  Our karmic tendency to drift into agitation and discursiveness will incrementally decrease.  View, meditation, and conduct give us a way to remember what we're doing and why we're doing it, and then enact our own enlightenment.  As we do that, we are stepping on the path.  We're making progress.

Sakyong Mipham Rinpoche is the spiritual leader of Shambhala, an internation network of Buddhist meditation and retreat centers.  He is the author of Turning the Mind into an Ally and Ruling Your World.

Sakyong Mipham Rinpoche

Source: March 2008 Shambhala Sun Magazine

Contributed by: Bird

A Quote by Martine Batchelor on faith, meditation, and buddha nature

An act of meditation is actually an act of faith---of faith in your spirit, in your own potential. Faith is the basis of meditation. Not of faith in something outside you---a metaphysical buddha, an unattainable ideal, or someone else's words. The faith is in yourself, in your own 'buddha nature.' You too can be a buddha, an awakened being that lives and responds in a wise, creative, and compassionate way.

Martine Batchelor

Contributed by: Ookami san

A Quote by julie sarah powell on realizing, beauty, true nature, peace, relaxation, core, being, naturally, beautiful, simple, lifestyle, openhandedly, divine, heart, meditation, no self, self-realization, and beyond self

The real beauty of realizing your true nature is in the freshness,
peace and deep bodily relaxation which touches to the core of
your being, flows into your everyday life and bursts forth naturally
into blossoming from within itself. Without you 'doing' a thing
about any of it.

This is a beautiful and simple change of lifestyle.
A lifestyle of letting go and living openhandedly, curled
up in the sunlit warmth on the lap of
the Divine (your heart)

julie sarah powell

Source: http://www.beyondselfnow.com/index.html

Contributed by: jai

A Quote by julie sarah powell on divine, self, mindbody, no self, self realization, true nature, and meditation

Poetically speaking, the motion is drawing the Divine through the Self or mindbody package to the point where the Divine takes over and lives itself. The limitation of the Self is then transcended and the Self falls away.

julie sarah powell

Source: http://www.beyondselfnow.com/index.html

Contributed by: jai

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