Meditation practice: Mindfulness Buddhist Meditation for Beginners.

The essential nature of the mind is like space, because both are empty, but mind is aware, while space is not. Realization is not knowledge about the universe, but the living experience of the nature of the universe.

The perception of form by means of the mind placed in meditation is a very expansive way of perceiving, for example through using the concentration of repulsiveness or the divine sight acquired through meditation.

The conceptual mind not placed in meditation is the normal and more limited way of perceiving by means of combining sound and object.

Since the view is devoid of viewing, mind essence is an expanse of great emptiness. Since the meditation is without meditating, leave your individual experience free from fixation.
Mindfulness Buddhist  Meditation for Beginners

Since the conduct is without acting, it is unfabricated naturalness. Since the fruition is without abandoning or achieving, it is the dharmakaya of great bliss.

Beginning buddhist meditation When practicing anything that is true and good, do not give in to laziness and distraction, but instead continue with some constancy.

Mindfulness is an ancient Buddhist practice which has profound relevance for our present-day lives. This relevance has nothing to do with Buddhism per se or with becoming a Buddhist, but it has everything to do with waking up and living in harmony with oneself and with the world.

It has to do with examining who we are, with questioning our view of the world and our place in it, and with cultivating some appreciation for the fullness of each moment we are alive. Most of all, it has to do with being in touch.

Buddhist meditation techniques for beginners ‘Right concentration’ consists of one-pointedness of mind, the mind focusing unwaveringly on a single object, which can be taken to the point where one attains successively the four dhyanas (Pali: jhanas), the four ‘meditations’ or, in this context, perhaps ‘absorptions’.

These dhyanas are said to take the meditator outside, as it were, the desire realm (kamadhatu) in which we humans normally live, and to pertain to the realm of (pure) form, the rupadhatu.

The four dhyanas are also spoken of as being realms into which one can be reborn as certain types of gods, thus bringing together cosmological realms and mental transformation in an interesting way which shows a blending of ‘outer’ cosmology and ‘inner’ psychology on these rarefied levels of Buddhist experience.


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