1- How to do proper meditation
2- CHAKRAS Meditation
when i meditate i am not relaxed or anything .
people talk about higher states of meditation
people talk about chakra meditation
people say THAT. that’s nat meditation that we do, we have to reach in higher level or dont know higher state of meditation
enlightment or ………..
I want to improve my meditation
i am always doing , i dont feel anything different
Proper meditation depends on the meditation itself. There are many different types of meditation. For the most part they can all be split into 2 categories – concentration and insight.
Concentration meditations involve focusing on something specific, putting your attention on a specific target of reference, increasing your awareness of it.
Insight(mindfulness) meditations involve cultivating awareness of what’s actually happening, being in the present moment. The intent is to acknowledge and let go of events as they’re happening, not to maintain focus of them.
Chakra meditation is where you put your focus on your body’s energy centers. Some chakras are more active than others, open and flowing, and are easier to get a feel for. Some are blocked and won’t be felt as well. Some people visualize the colors of the chakra to help get a better feel for them. You can also focus on the general area of the chakra.
I would say the easiest meditation is mindfulness of breath and body. Starting in a comfortable position (crossed legs or laying down), inhale and exhale fully into your belly, focusing on the sensations of your nostrils and mouth. Allow your breath to reach a natural rhythm, allowing your body to further relax. But remember to focus solely on your breath. if other thoughts arise, acknowledge that you became distracted and return to focusing on the sensations of breath.
If youre looking for more in depth advice on meditation/mindfulness, check out The Attention Revolution
Some centuries ago a monk named Bodhidharma left a legacy that contains everything you need for self realization. Here is an excerpt regarding your inquiry :
“Outline of Practice
MANY roads lead to the Path, but basically there are only two: reason and practice. To enter by reason means to realize the essence through instruction and to believe that all living things share the same true nature, which isn’t apparent because it’s shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls,’ the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason.
To enter by practice refers to four all-inclusive practices: Suffering injustice, adapting to conditions, seeking nothing, and practicing the Dharma. First, suffering injustice. When those who search for the Path encounter adversity, they should think to themselves, “In Countless ages gone by, I’ve turned from the essential to the trivial and wandered through all manner of existence, often angry without cause and guilty of numberless transgressions.
Now, though I do no wrong, I’m punished by my past. Neither gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of injustice. The sutras say ” when you meet with adversity don’t be upset because it makes sense.” With such understanding you’re in harmony with reason. And by suffering injustice you enter the Path. Second, adapting to conditions. As mortals, we’re ruled by conditions, not by ourselves. All the suffering and joy we experience depend on conditions. If we should be blessed by some great reward, such as fame or fortune, it’s the fruit of a seed planted by us in the past. When conditions change, it ends. Why delight In Its existence? But while success and failure depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the Path.
Third, seeking nothing. People of this world are deluded. They’re always longing for something-always, in a word, seeking. But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with the seasons. All phenomena are empty. They contain nothing worth desiring. Calamity forever alternates with Prosperity! To dwell in the three realms is to dwell in a burning house. To have a body is to suffer. Does anyone with a body know peace? Those who understand this detach themselves from all that exists and stop Imagining or seeking anything. The sutras say, “To seek is to suffer.
To seek nothing is bliss.” When you seek nothing, you’re on the Path. Fourth, practicing the Dharma.’ The Dharma is the truth that all natures are pure. By this truth, all appearances are empty. Defilement and attachment, subject and object don’t exist. The sutras say, “The Dharma includes no being because it’s free from the impurity of being, and the Dharma includes no self because it’s free from the impurity of self.” Those wise enough to believe and understand these truths are bound to practice according to the Dharma. And since that which is real includes nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift, or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to form. Thus, through their own practice they’re able to help others and glorify the Way of Enlightenment. And as with charity, they also practice the other virtues. But while practicing the six virtues to eliminate delusion, they practice nothing at all. This is what’s meant by practicing the Dharma.”