What can be object of contemplation during meditation? Can I take a puzzle or mathematical problem for contemplation? What is the right way of contemplation?

When doing vipassana meditation and when one is observing an object - for how long does one keep observing and noting the object? I have been wondering about this for a while now since i do not know what the "correct" approach is if such an approach exist. I have once read that one should keep observing the object until it ceases to exist in order to clearly see the dissolution-step of the process that all objects follow -> *Arising, Presence, Dissolution*. Thereby one will be able to see the impermanent nature of phenomena. Help would be much appreciated. Thank you. Lanka

I think (please correct me if I am wrong) that Vipassana is about letting go of control and judgement, and the meditator will just become aware and accept things as they are. Be it pain, thoughts, sound, or physical sensations like breath or a moving stomach (as we breath). I wonder we need to have a base object, like breath or moving stomach. Why don't we just let go from the very beginning and just become aware and accept any sensation as it is, without any default object?

I've had a regular morning meditation practice (15 minutes or so, longer when I can) for about 12 months now, and I have a question about the sixteen contemplations as explained in the anapanasati sutta. The interpretation I have read is from the excellent Breath by Breath: The Liberating Practice of Insight Meditation by Larry Rosenberg. My question is really around how (or even if) I should be applying these sixteen contemplations in my daily practice. Should I be trying to work through each of them, using each contemplation as a basis for the meditation? Or is it more of an organic process than that (i.e. I will progress through them naturally with time)? Many thanks

I am a relatively new (about four months) meditator. My meditation technique is closing my eyes and focusing on the sensation of the breath as it passes in and out of my throat. Today I was meditating for 30 minutes and, as often happens, I saw swirling lights in the darkness of my closed eyes. As I became more deeply focused on the breath-sensation, the lights went away and there was darkness, but the odd thing was that the darkness extended - it seemed as though I was looking down an endless, dark hallway rather than just looking at my eyelids. As I noted this, I started to see a purple, vibrating orb appear. I remember thinking to myself that maybe I was about to have some kind of mystical experience. I became a little excited about this, but all of a sudden the excitement morphed into an incredible fear. My breath began to come in gasps and was shaky, and my heart was pounding. I eventually managed to calm down, but wow that was strange. So my question is - has this happened to anyone else, and is there a reasonable explanation? I have always had issues with anxiety, so I wonder if that is related to this experience. I have heard that meditation can be harmful - is this a sign that I should refrain from meditating? Thanks for taking the time to read. Ian

So I have read and know something about awareness and doing regular tasks with attention and focus. But recently there has been chaos with my job and cause for consternation. Thoughts keep arising from my mind and there has been anxiety and that is overwhelming. I don't really resist them as they are thoughts and as such I know that is the nature of the mind. I try to accept it. But I then feel weak and give way to appease those thoughts and then start acting or reacting to them. Could somebody's experience with Buddhism and meditation here help out with the nature of those overwhelming thoughts? It is possible there is no other way apart from meditation and accepting them calmly. But it gets too strong and then "resisting" becomes a natural tendency and I lose composure. Also the problems tend to keep repeating themselves from my mind because they are long standing problems albeit impermanent. Makes me feel that that is the nature of problems of this worldly life anyway and then I even feel caged.

When you search for "meditate on" on Google, suggested completions include scripture, love, death, a word. I have read a lot about meditating by using your breath as a focal point, but have never come across an example where a word, phrase, or feeling is the desired focal point. What is the process of doing that? For example, how would I meditate on Yoda's well-known quote "Try not. Do. Or do not. There is no try."? For another, how would I meditate on a feeling, like love or fear?

Is it truly possible to do activities without expectations or some aspect of the self ideal attached to them? Does the Buddha explain anything of the sort? If yes, how to go about achieving that? It could be something like what the *Bhagavad Gita* says. We could do those tasks mindfully, but they could be complex thinking activities, necessary to achieve some final goal, so we cannot dismiss them as "thinking, thinking". Consequentially, there is a chance that we may get lost in our thoughts and feelings may creep in. Maybe this is another question, but did the more complicated concepts and practice techniques Gautama described attach to the context of that day and age? And maybe they are only best suited for monks? (Maybe we shouldn't take them to the workplace or family.)

It's significantly harder to be mindful when the language part of our brain is active. So how does one read theory about Buddhist meditation while actually being mindful of what is being read? How does one listen to Dhamma talks with moment by moment mindfulness? This is multitasking two birds with one stone, but should we study and practice at the same time? Also, should noting (as in the Mahasi tradition) be dropped in these situations, because noting a word with another word seems like it could be more trouble than it is worth. I haven't heard of very many meditation techniques or methods that cover this area (mindfulness while reading, talking, listening & writing) and I am hoping someone else might know. METTA

Do you just have to endure these bad effects no matter how long they may last? I feel like I'm dealing with some bad karma.

Is it possible to skip the 7 purifications and gain straight insight into phenomenon?

I've searched through the web and also Wikipedia regarding Kasina meditation and could not find detailed information. Can the meditation object be anything? (Say anything green or blue for those Kasina meditations?) How does one concentrate on the object? Any thought or mental note (like green green? Earth?) Is the breath watched like in Anapanasati?

I might like some advice about breathing. A doctor implied that I'm not very good at breathing: i.e. that I have "central sleep apnea" which probably means that the part of the brain-stem that controls breathing doesn't breathe/trigger enough, so I go for 30 to (while I'm asleep) 90 seconds between breaths, and don't get enough oxygen. The existing question that most closely matches this one, that I found, was [Breath getting shorter and shorter](https://buddhism.stackexchange.com/q/8953/254) . I don't understand the answer to that question (especially the answer's saying, "you have to switch to sensations" – what else is there but sensations?). I downloaded the manual about [Anapanasati](https://campuslink.okstate.edu/organization/buddhist-student-association/DocumentLibrary/View/234593) which that answer recommended, and I hope I get a chance to read it, but it might be useful to read some other shorter/different answer of yours here. So, some specific questions: 1. An instruction about "how to breathe when meditating" might include "breathe naturally". I find that if I "breathe naturally" then: - My breathing gets shallow and then stops for a few seconds. - I wait a bit, thinking "I'm not breathing. But I shouldn't force my breathing, I'm supposed to wait for it to breathe naturally. So I'll wait until my next breath. Waiting. Waiting." - (My oxygenation depletes, which seems to manifest as a slight loss of consciousness, e.g. I'm no longer aware of what I'm seeing and/or of what I'm thinking) - My next moment of consciousness/lucidity is that I'm aware than I am in the process of taking my next breath. When I'm awake this period of 'unconsciousness' is probably (I guess) no more than half a second (though the period between breaths may be several seconds), and only happens while I'm physically at rest (not physically exercising) and emotionally dull (I think I keep a relatively lively interest when I'm driving a car for example). **Questions**: - Does that sound normal? - Is it abnormal/pathological and e.g. a symptom of "central apnea"? - Am I interpreting "breathe naturally" a bit too literally: should I instead, for example, begin to inhale again as soon as I'm aware that I'm not breathing (i.e. that I am between breaths, or that my previous breath has finished)? Should I be trying to breath [continuously not just continually](http://dictionary.reference.com/help/faq/language/g05.html) ? I guess the thing with driving is that I'm not concentrated on / conscious of my breathing: instead, what I'm conscious of is my level of alertness and how well I'm seeing (how good my sight is), and so I suppose I unconsciously breathe (regularly enough) in order to maintain that level. 2. In the comments under [this question](https://buddhism.stackexchange.com/q/3870/254) there are a couple of comments about the diaphragm: > - I disagree. There is a reason why diaphragm works better -- it is a gateway to the emotional mind, so-called seventh consciousness. > - I also think the diaphragm region is better, but more so because the movement of the abdomen is much easier for a beginner mediator to discern. **Can you tell me** something (that I don't already know – you can assume I only/already have high-school-level biology) **about the *diaphragm***, and/or about the "so-called ***seventh consciousness***"? The 'Anapanasati manual' which I reference above barely mentions "diaphragm" nor even "abdomen". 3. Watching a video of someone I notice **that they appear to 'sniff' occasionally** while they're speaking. If I try to do the same, experimentally, do I experience a mild feeling of bliss? Either from the sudden intake of oxygen, or the motion of air through the nose, or from having triggered/activated the diaphragm to implement the sniff? Is there something I should know about that slightly implosive way of breathing, and/or activating of the diaphragm? What I called 'bliss' might be increased alertness or awareness (or sensory input). 4. Is there some **written text** about 'how to breathe' that you recommend? 5. FYI some activities that I find relatively pleasurable are bicycling (e.g. fast or up-hill), the Tai Chi "first form", and singing (in a choir), all of which involve **continuous and/or controlled breathing**. How should this contrast with some vague instruction to "breathe naturally" which I don't understand and don't seem to enjoy much? Is it possible (and/or desirable) to learn to breathe more consciously (or regularly) while still using the brain for other purposes?

Various Buddhist schools and traditions can have rather different outlooks. And they don't deny this. But most traditions seem to have at least one thing in common and that is calling themselves/their way "the middle way". Is "middle way" what the Buddha called his teachings? Can anyone point me to where and how Buddha formulated the middle way?

N. D. Walsch claimed in one of his books that at the point in time, when a person "switches gears" to a higher level of consciousness, it frequently happens that events occur, which you perceive as negative. I don't remember the exact wording, but AFAIR he wrote that when some major obstacle occurs it may be that the universe is testing - do you really want to achieve a particular outcome (then you will continue in spite of the obstacle) or do you just think that you want it, but in reality want something different (in this case you give up) ? I experienced situations, which support this hypothesis on several occasions: 1. Once I went to a very powerful retreat. I needed to travel several thousand kilometers by plane and several trains. One train got late, I had to spend a lot of time in the train station filled with drunk (and potentially violent) soccer fans and garbage, then another train had problems because there was a suicidal girl walking on the tracks. According to the train guard, there was a fight on one of the trains and they had to call the police. Those soccer fans were everywhere and they left smell of vomit in almost all train cars. When I arrived at my hotel, nobody was there, my mobile phone ceased to work and I had to go to a nearby bakery to call the receptionist and check in. I've been to that country before and all these things aren't typical (didn't occur in my past travels with such intensity). The retreat was indeed life-changing. 1. It happens quite frequently that a rain starts exactly at the same time, when I realize something important. Same with Skype: Often the connection is lost precisely at the moment, when I or the other person says something important/profound. 1. Often, I experience some major conflict with other people (incl. threatening them to call the police, if they don't stop), and then, some time thereafter, I have either a productivity peak or some important insight. Does Buddhism in general and Diamond Way in particular say anything about 1. whether emotionally intensive situations (usually unpleasant) are signs of growth and 1. how to get most benefit from them (other than suck it up and persevere) ?

Ok, my "meditation" is physical exercise where I * concentrate on what I am doing * concentrate on my breath If I exercise in morning, I feel violent anger. When I confront why I feel such anger, I start to cry and talk to God Almighty (that is my believe system. I understand Buddhism doesn't believe in God, but rather, the awareness that we are living in illusion breaks you free. Similar belief in Hinduism except they believe in outer God and inner God and when those two reconcile, it gives awareness that we are living in illusion) If I exercise in afternoon after I come home from office, I feel heavy sadness. It's as if I want to cry, but the tears cannot come out, and the only comfort I can get is a nice hug from a big teddy bear, or I will feel comfort in wearing a warm sweater, even though it is summer. How to deal with it without being ashamed of such feelings? I know Buddha just looked these feelings straight in the eye, but were these feelings ever so bad for him? Maybe Buddhism and Hinduism say those feelings come from actions in past life, i.e. we weren't humans, but rather animals in the jungle who has a "kill or be killed" mentality, which is really similar for many humans. I considered posting this in fitness.stackexchange.com, but I believe this falls more in line with meditation and what Buddha teaches. # Addition I believe the following is relevant. When I was younger I had patellar sublaxation, where the knee patella would be unstable, come out of joint, and I would cry and scream in pain till the patella was put back in place. I would be traumatized rest of the day. I was told to do exercises for patellar sublaxation, and to increase strength around knee. When I jog (which is great for knee strength, and resistance), I have horrible flashbacks of that traumatic pain, and I keep trying to reassure myself that everything is ok, I am working towards a solution with exercise, but my thoughts keep going back to that dark place, and I keep thinking, what karmas must be worked out and resolved? Thanks for any guidance!

Definitions of the term Jhana tend to emphasize the 'mind state' quality it refers to in various states of meditative absorption: > The jhanas are altered states of consciousness which are produced from periods of strong concentration. Dhamma Wiki > > In Buddhism, it is a series of cultivated states of mind, which lead to "state of perfect equanimity and awareness (upekkhii-sati-piirisuddhl)." Wikipedia So in the context of Samatha (concentration) meditation, Jhana states naturally arise as a consequence of concentration. What I'm struggling to understand is the term 'Vipassana Jhana'. Is it a state of mind that arises from insight or a state of mind conducive to insight?

Am I correct in asserting that an increasing level of insight into the true nature of things leads to compassion. Or to put it another way insight is a condition for compassion. From my reading it seems that that is true and the more one practices the more one experiences compassion for other beings. Assuming that is true, how does that occur? It has never been obvious to me how insight and compassion are connected. Or am I wrong and they are not connected at all and they are different aspects to the Buddhist path that are developed separately.

We now have a global network, where English language is used as a primary language and American culture has its own culture codes (you saw that rainbow flag, etc). Shouldn't Buddhist texts be rewritten with the goal of being easily understandable? If texts use modern vocabulary and describe our surroundings with everyday words, then the spreading of Buddhist ideas will be wider than it is now.

In this set of videos two experts (Kenneth Folk and Nick Halay) go through the 13(?) jhanas Several aspects of this video make me wonder - primarily, I find it curious that they can speak and move their limbs while being in a jhana. I notice Nick instinctively wipes his nose at 7:18 , and rubs his eye a little later, all while supposedly in the third and fourth jhanas! Can others with jhana experience or with experience in the pragmatic dhamma movement comment, and help me understand? What am I seeing here? Are they really speaking of the same jhanas that we commonly understand from the teachings?