Preface to Tsong khapa’s Illumination of the Thought

Tsong khapa’s (1357-1419) text Illumination of the Thought, An Extensive Explanation of Candrakirti’s (600-50) Supplement to the ’Middle Way’ hereafter Illumination, is a commentary on Candrakirti’s (7th CE) Madhyamakavatara, which in turn is a commentary on Nagarjuna’s (2nd CE) seminal Mahayana treatise The Fundamental Wisdom of the Middle Way (Mulamadhyamakakarika). Mulamadhyamakakarika is a text revered by many schools of Buddhist thought, and Nagarjuna is regarded by the Western philosophical tradition as a great philosopher in his own right. In fact, many, if not all Western university philosophy departments provide courses on Nagarjuna’s philosophy.

Before we move onto our critical examination of Tsong khapa’s Illumination of the Thought, let’s take a very quick look at the historical lineage of Madhyamaka philosophical thought, in order to get a high level overview and perhaps some insight into the motivations behind Tsong khapa’s Illumination.

Nagarjuna’s Mulamadhyamakakarika is a treatise on Buddhist metaphysics, that is, emptiness. Emptiness is a technical Buddhist term for those unaware that describes phenomena’s ultimate nature. Of course, like so much in philosophy its meaning is hotly disputed. Moreover, perhaps one of the reasons for this is that it is supposedly ineffable. However, following Tsong khapa’s lead, I find this explanation dubious at best, for if the ultimate nature of phenomena, that is emptiness, is its actual nature, surely it can be described? I do concede though, this is perhaps not that easy, given its rather abstruse nature.

Mulamadhyamakakarika is divided into 27 chapters. Each chapter examining a given phenomena’s ontology. The early chapters deals mostly with basic metaphysical categories like causation, time, and agency. While in the later chapters Nagarjuna begins to move away from simply negating others’ concepts to put forward some assertions such as the theory of emptiness.

Mulamadhyamakakarika is known for its rather difficult and vague language, in fact, many philosophers from the 2nd CE to the present day have taken Nagarjuna to be a nihilist. Take for instance the following verse:

Neither from itself nor from other,
Nor from both,
Nor without a cause,
Does anything,whatever, anywhere arise. 1:1

and

Everything is real and is not real,
Both real and not real,
Neither real nor not real.
This is Lord Buddha’s teaching. 18:8

These verses, if read without proper explanation can easily be mistaken as nihilistic. However, they are not, and Nagarjuna goes on to say in a famous verse from the chapter on the examination of the Four Noble Truths:

Whatever is dependently co-arisen
That is explained to be emptiness.
That, being a dependent designation,
Is itself the ‘Middle Way’. 24:18

Tsong khapa’s reading of this verse is: emptiness and dependent arising are two natures of one and the same phenomena. However, let’s not get ahead of ourselves.

Moving on to Candrakirti’s treatise Supplement to the ‘Middle Way’. This text is both a commentary on Mulamadhyamakakarika and a philosophical treatise in its own right, because of its additional material acting as supplementary material clarifying Nagarjuna’s treatise. It does this in two ways.

Firstly, because some interpreted Nagarjuna’s philosophy as nihilistic, believing that Nagarjuna refuted the existence of self and phenomena rather than its superimposed inherent existence - Mulamadhyamakakarika employed reductio ad absurdum arguments to refute inherent existence - Candrakirti sort to explicitly present all the methods required to achieve Buddhahood, such as compassion, patience and so forth. At the beginning of his Supplement Candrakirti pays homage to compassion by emphasizing the need to nourish its development from the initial stages of the path through to its culmination at the time of Buddhahood. By paying homage to compassion rather than the Buddha or one’s guru as is customary, he also emphasizes the need for compassion, and shows us that compassion is the principal distinguishing feature of Bodhisattvas. This can be seen from the first two verses of the Supplement:

Hearers and middling realizers of suchness are born from the mighty subduers,
Buddhas are born from the bodhisattvas;
Compassionate mind, non-dual awareness and
Bodhichitta are the causes of the Conqueror’s children.

Since mercy itself is accepted as the seed of this excellent harvest
Of the conquerors, as water for development and
Like the ripening in a state of long enjoyment,
I therefore praise compassion at the beginning.

Secondly, Candrakirti supplements the Mulamadhyamakakarika by clarifying Nagarjuna’s intention and shows it should not be interpreted according to the Mind-Only (Chittamatra, sems tsam) system nor the Svatantrika-Madhyamika (dbu ma rang rgyud pa) system founded by Bhavaviveka. Candrakirti is held by many including Tsong khapa to be the founder of the Prasangika-Madhyamika (dbu ma thal ‘gyur pa) philosophical system, and Madhyamakavatara is the main sourcebook (yig cha) by most of the Tibetan monastic colleges in their studies of the philosophy of the Madhyamaka school founded by Nagarjuna.

Tsong khapa’s Illumination is a systematic exegesis of Candrakirti’s Supplement, and it is Tsong khapa’s hermeneutics that we are concerned with here. Once the Supplement is understood through the lens of Tsong khapa’s analysis, this knowledge can be read back into Mulamadhyamakakarika thus bringing to life the brilliance of Nagarjuna’s ‘Middle Way’ philosophy.

In the next article we will begin our analysis of Illumination of the Thought. I imagine this will run over a series of posts. In fact, I think I will do one post for every chapter, except for chapter six as it makes up most of the actual text.

New Poll: How Many Hours per Week Do You Meditate?

I ran this poll last year and thought I’d run it again to see if there has been any changes in your meditation schedule.

Do you meditate in the morning or the night?

The First Anniversary of Geshe Jampa Gyatso’s Passing

Geshe Jampa Gyatso and me 1998. In the photo, I am offering Geshe-la a mandala as a traditional thank you given at the end of a weekend lamrim teaching. As it turned out this was near to the last teaching I received from him, something that at the time never entered my mind!

Today is the first anniversary of Geshe-la passing. I still remember the sinking feeling moments after hearing the terrible news. Immediately, the thought arose in me: I am never going to see you again! and tears fell from my eyes like I didn’t think possible.

This photo, one of four from that day, is something I hold dearly.

Dalai Lama in Hobart Australia 2009

As some of you know His Holiness the Dalia Lama will return to Australia in 2009. As part of his tour he he will be receiving an Honorary Doctorate from the University of Tasmania, my university! Am I excited by this news? You bet. No doubt, Sonam my supervisor had a lot to do with making this happen, and in my opinion will only serve to strengthen the relationship between western educational institutions and Buddhist educational institutions. via the http://www.dalailamainaustralia.org/home.aspx

His Holiness was with us in June of this year and delivered the inspiring teachings, Stages of Meditation! Reports back from many are that the Teachings have had a profound effect on people and changed their lives forever. We are of course very fortunate here in Australia as His Holiness has confirmed his return to Australia in early December 2009. Three years running – it is truly wonderful.

Hopefully I will see you there.

Who was Tsong khapa and Why is He an Important Philosopher?

As you may know, I believe that Tsong khapa is an important philosopher, not only to the Buddhist tradition. This is because both as Mark Siderits puts it:

“Western analytic philosophy and Buddhist philosophy share a fundamental commitment to trying to attain complete clarity about the matters they investigate:”. Prof. Mark Siderits - Personal Identity and Buddhist Philosophy.

As part of the ongoing research note taking method (see here for details) I will be employing here I thought it prudent that I share with you a little about Je Tsong khapa. The following is lifted from an unused section of my PhD entry paper which you can read here Tsong khapa’s theory of persons.

I believe the critical study of Tsong khapa has much to offer western philosophy and western university faculties, and if you would like to ride along as I detail my investigation, please subscribe to the RSS feed or the newsletter to the right of screen.

A Little Bit About Je Tsong khapa

Tsong khapa founder of the Gelugpa (dGe lugs) school of Tibetan Buddhism was born in 1357 in the Tsongkha valley of Amdo province in northeast Tibet. Tsong khapa is arguably Tibet’s greatest philosopher, with his writing extending into eighteen volumes. He was also a poet, monastic reformer and a great meditator, spending many years meditating in caves throughout Tibet.

His early life was filled with study and meditation practice. He received the ordination of a novice monk at the age of eight and was given the name Losang Drakpa (blo bzang grags pa). At sixteen, Tsong khapa left Amdo to pursue his studies in central and southern Tibet. Initially concentrating on the Perfection of Wisdom sutras and the five treatises of Maitreya, he gained rigorous intellectual training and a wide knowledge of both sutra and tantra during this period. From his twenty-second year he began to study the works on valid cognition (pramana, tshad ma) by Dignaga (5th CE)  and Dharmakirti (7th CE). He was deeply impressed by the efficacy of Dharmakirti’s system of epistemology and logic. During Tsong khapa’s later years he devoted much of his time and energy giving extensive teachings before passing away in 1419.

Tsong khapa’s impact on the development of Buddhist thought cannot be underestimated. His teachings spread throughout Tibet and extended into Mongolia, China and now to the west. He wrote prolifically on both sutra and tantra and his writing style is known for its clarity and elegance. Many of his best known works have been translated into English and remain illuminating, relevant and accessible to this day.

Tsong khapa’s legacy is profound. He established the Great Prayer Festival in Lhasa in 1409, a tradition that continues today. The revitalization of the monastic tradition in Tibet is largely due to his efforts, and he was instrumental in establishing many of Tibet’s greatest monastic universities including, the three great monasteries of Ganden, Drepung and Sera. But perhaps his largest legacy and one that is most relevant for us here, culminated during a retreat in the late spring of 1398.

Late one night, Tsong khapa dreamt he was present at a gathering of famous Indian masters who were discussing the subtleties of the Madhyamika view. Present included Nagarjuna, Aryadeva, Buddhapalita, Bhavaviveka and Candrakirti. At one point in the dream, Buddhapalita rose and holding his commentary of Nagarjuna’s Mulamadhyamakakarika in his hands, approached Tsong khapa blessing him by touching his head with the text. The following morning Tsong khapa woke at dawn. Immediately remembering the dream he proceeded to open his own Tibetan translation of Buddhapalita’s commentary at the page he had been reading the previous day. When Tsong khapa re-read the same passage from the previous day he experienced a deep insight into the nature of reality. He saw for the first time, the nature of the two truths and how persons and phenomena although lacking intrinsic essence, nonetheless exist conventionally.

However, Tsong khapa’s overall enterprise and in particular his insight into the illusory-like nature of persons and phenomena is about solving the problem of existential suffering. The solution to this problem is found in the extirpation of ignorance - the ignorance that reifies essence in things and functions as the root cause of suffering. It is the root of suffering, as it pervades the cognitive process for ordinary unenlightened beings propelling them into dysfunctional actions. His insight into the two-fold nature of persons and phenomena is soteriologically efficacious, both within the domain of the conventional and the domain of the ultimate nature of persons and phenomena, because it is this very authoritative cognitive process apprehending their illusory-like nature, which is the mechanism for the extirpation of ignorance.

Thus, much of Tsong khapa’s philosophical pondering was spent asking questions about the nature of the Two Truths. However, western philosophical questions on personal identity such as; what does it mean to be a person? Or in what sense can we say that today’s “I” is the same as the “I” of yesterday are just as relevant. For Tsong Khapa, persons and phenomena are illusory-like because the conventional cognitive process and that which it apprehends, are co-created and mutually supporting, within the scope of that which accords with the conventions of the world. Although persons and phenomena appear to possess intrinsic essence, when analyzed to find this essence which so vividly appears to us, it cannot be found. Therefore, Tsong Khapa’s philosophical exegesis interests me because I think he, more than any other philosopher, understood Candrakirti’s analysis of Nagarjuna’s Mulamadhyamakakarika, took the soteriological significance of conventional truth seriously, and paid particular attention to its articulation.

Note Taking and Critical Analysis Method

Over the next while as I read through various texts and books for my PhD, I am thinking about writing/blogging in a kind of paraphrase as both a means of deepening my understanding of the text, and also as a method of documenting/note taking for the PhD.

I’m not sure if this will slow me down to the point that it makes it impossible to continue, however, as it stands today, I think it is a good idea.

The plan is, for example, I have just finished reading the first 5 chapters of Candrakirti’s text of Madhyamaka called Supplement to the ‘Middle Way’ (Madhyamakavatara, dbu ma ma la ‘jug pa) hereafter “the supplement” and along with his auto-commentary. I now plan on reading Je Tsong khapa’s commentary to both the Supplement and the Auto-Commentary, and as I read through Tsong khapa’s text called Illumination of the Thought, An Extensive Explanation of Candrakirti’s ‘Supplement to the Middle way’ (dbu ma la ‘jug pa’i rgya cher bshad pa dgongs pa rab gsal), I will publish it here.

However, it will be philosophical in nature and so I add this to encourage you to continue the journey with me and as a possible method to engage the material.

“It will be difficult for you to make sense of some of the articles we’ll be reading. This is partly because they discuss abstract ideas that you’re not accustomed to thinking about. They may also use technical vocabulary which is new to you. Sometimes it won’t be obvious what the overall argument of the paper is supposed to be. The prose may be complicated, and you may need to pick the article apart sentence by sentence. Here are some tips to make the process easier and more effective” - http://www.jimpryor.net/teaching/guidelines/reading.html

This advice is well worth listening to however be clear that my essays here are not drafted nor carefully crafted. Please be patient with me and if you find an logic issues and/or typos please point them out.

What is Mindfulness?

What is Mindfulness?

Mindfulness is a technique usually spoken of in terms of meditation. But it can be defined as: becoming intentionally aware of your thoughts and actions in the present moment without placing values, labels or categories on these mental phenomena. It is a process of observing your thoughts, feelings, everything around you, and staying right here in the present moment.

Mindfulness meditation has been practiced by many different wisdom traditions for centuries. Its ability to shed insights into perception beyond the senses is well known in these traditions. Only recently has the Western world, and science in particular, picked up on the role that mind plays in how we view ourselves, and the world around us. Because most people are extremely busy these days, being aware of your thoughts and emotions in every moment is not simple. We can get caught up in our daily activities easily, sometimes going on autopilot for hours. Our mind carries us from one idea to the next, without being truly aware of this process or even the individual thoughts themselves. We can get carried away with memories of the past and projections into the future. Have you ever experienced a train of thought that goes something like this: Remember that pizza from my New York holiday…oh but the seats were very uncomfortable …seats…I need a new chair…chairs…pool chairs…oh my god when I am going to get the pool cleaned…I never have enough time to myself. Does that seem familiar? You can go from having a memory of a lovely holiday to getting stressed by some unfinished work within a split second, and without even noticing each individual thought.

This mental chatter is a result of a lack of mindfulness. Being mindful, therefore, requires practice in order to master. One of the easiest ways to practice mindfulness is to meditate. It gives you the mental space required to focus on the process. You don’t need to find a mountain retreat to meditate, you can practice mindfulness meditation at work, in a park or garden on your lunch break, on the train to work or even while walking. You don’t need to adopt a certain lifestyle or belief system. Mindfulness meditation can be practiced by anyone at anytime.

Recently, there has been a lot of research published on meditation. This science has shown the effects of mindfulness meditation on the brain, detailing just how the simple process of watching the breath or your thoughts can have remarkable positive effects on your health, blood pressure, improve your sleep, decrease stress levels and even improve your immune system.

We focus on emotion-related brain activity because meditation has been found in numerous studies to reduce anxiety and increase positive affect. In an extensive corpus of work on the functional neuroanatomical substrates of emotion and affective style, we have established that the frontal regions of the brain exhibit a specialization for certain forms of positive and negative emotion. Left-sided activation in several anterior regions is observed during certain forms of positive emotion and in subjects with more dispositional positive affect. - Richard J. Davidson, PhD.

What is Mindfulness Meditation?

Mindfulness meditation is simply observing your thoughts through introspection. Bringing your awareness inside to the inner world of the mind, you let go of memories of the past or thoughts of the future. Simply watch your thoughts emerge and dissolve within the space of your mind without judgment. This starts with watching the breath. Watching the breath calms the mind. A meditator will then turn his or her attention to the mind itself. Watching thoughts, analyzing to determine the real nature of those thoughts and their functions. You can do this at any time by closing your eyes and turning your attention to the inner world of the mind. Not only does meditation support your present life in terms of health, you will also become more productive and even more creative. Through mindfulness
you will get to know who you are and why you do things.

Therefore, mindfulness is a key component to a happy and productive life. Some may object at this point saying, “how can I find time to meditate? I’ve got too much to do to stop and idly watch my thoughts!” However, many studies have shown that mindfulness meditation reduces stress and anxiety. Which in turn, allows you to be more productive with greater efficacy, and with a higher level of satisfaction. So instead of meditation taking up time that could be better served working or “doing something”, meditation helps you get these things done more easily thus leaving you with more spare time not less.

For those who would like to learn about meditation go here…Learn how to meditate and signup for the free 4 Day Meditation Course delivered to you via email. The course is devidied into 4 parts and has guided meditation on MP3 for you to download. I hope you enjoy them.

Buddhists On Twitter

Hi Folks,

Below is a list of Buddhists using Twitter. The list has been created and published so Buddhists from all traditions can easily find and follow each other on twitter. Please do not SPAM these people.

Rules
To be added you must:

1: Send me a direct message on Twitter. The reason for this is not to increase the number of people following me on twitter, but to collect the requests and twitter profiles in one location. As you can imagine, I get a lot of people contacting me for various reasons. I am contacted for Buddhist related questions, philosophical questions, requests for prayers for recently passed loved ones. So, please be patient with me, I will get to your request.

2: Who can join? Individuals, dharma centers, temples and some businesses that are strictly dharma focused. However, I will screen every profile, and it is my sole discretion who will be added. The reason for allowing commercial profiles is to allow for those wishing to sell dharma books and so forth.
Note: If you are selling something that a fully ordained monk would not be happy with don’t bother requesting to be added to this list. Your request will be ignored.

3: Please act within the basic precepts of Buddhism, if you do not, you may be removed from the list.

4: Obviously this is a list for Buddhists on Twitter. In order to be included on this list you need to clearly display that you are a Buddhist, either via your twitter profile or via a blog post. Besides, if your not a Buddhist why would you want to be on it anyway.

Please blog and or Tweet the list in order that everyone is included, thank you, Loden Jinpa.

http://twitter.com/LodenJinpa
http://twitter.com/ryanoelke
http://twitter.com/WilliamHarryman
http://twitter.com/rmwb
http://twitter.com/LuminousHeart
http://twitter.com/kenleyneufeld
http://twitter.com/RJToronto
http://twitter.com/baesparza
http://twitter.com/rustyk
http://twitter.com/jennfields
http://twitter.com/RyanH42
http://twitter.com/Dangerangel
http://twitter.com/CathyVon
http://twitter.com/carlweaver
http://twitter.com/midpath
http://twitter.com/fountaingoats
http://twitter.com/ksclarke
http://twitter.com/phx_m
http://twitter.com/Enlighten_Up
http://twitter.com/pixelsrzen
http://twitter.com/spiver
http://twitter.com/dporter
http://twitter.com/BGrantPaul
http://twitter.com/Blackestsheep
http://twitter.com/moritherapy
http://twitter.com/beenswank
http://twitter.com/dlynch4
http://twitter.com/christiekoehler
http://twitter.com/rohan_london
http://twitter.com/dobesv
http://twitter.com/clarity99
http://twitter.com/danegr
http://twitter.com/kilbuda
http://twitter.com/AlexnWonderland
http://twitter.com/Bodhipaksa
http://twitter.com/pjhanley
http://twitter.com/returntorural
http://twitter.com/Klodt
http://twitter.com/jango_taurus
http://twitter.com/chfrank_cgn
http://twitter.com/goofyfoot1dc
http://twitter.com/mcamblin
http://twitter.com/dziemann
http://twitter.com/iron_cam
http://twitter.com/scottodonnell
http://twitter.com/mtciep
http://twitter.com/barbbar
http://twitter.com/sourcespirit
http://twitter.com/pgzwicker
http://twitter.com/i_Walt
http://twitter.com/DominicSmith
http://twitter.com/adsimo
http://twitter.com/bikerbar
http://twitter.com/groovyreligion
http://twitter.com/pickleloaf10
http://twitter.com/pemasattva
http://twitter.com/DailyBuddhism
http://twitter.com/jakeberglund
http://twitter.com/BuddhistGirl
http://twitter.com/theworsthorse
http://twitter.com/chassuz
http://twitter.com/PaulCons
http://twitter.com/arcanology
http://twitter.com/mindonly
http://twitter.com/rgendron
http://twitter.com/BuddhistGeeks
http://twitter.com/LazyBuddhist
http://twitter.com/thubten
http://twitter.com/stealthflower
http://twitter.com/RevDannyFisher
http://twitter.com/rgendron
http://twitter.com/julesinrose
http://twitter.com/librarianlounge
http://twitter.com/c4chaos
http://twitter.com/IntegralChaotic
http://twitter.com/blinkwax
http://twitter.com/PDXyogini
http://twitter.com/ruby
http://twitter.com/_hokai_
http://twitter.com/antonioviva
http://twitter.com/KeithBurtis
http://twitter.com/medit8
http://twitter.com/VincentHorn
http://twitter.com/marioOlckers
http://twitter.com/SlowZen
http://twitter.com/fearscapes
http://twitter.com/SmartBuddhist
http://twitter.com/FullContactTMcG
http://twitter.com/pongsathorn
http://twitter.com/seacatz
http://twitter.com/meditatedestroy
http://twitter.com/InfiniteSmile
http://twitter.com/will_simpson
http://twitter.com/shambhalasun
http://twitter.com/karmadillo
http://twitter.com/thedublab
http://twitter.com/milesb
http://twitter.com/susanerl
http://twitter.com/Miejan

What is Meditation?

What is Meditation

Meditation is an integral part of a larger process of becoming healthy. It is both a diagnostic and therapeutic tool used in this endeavour. In the classical Buddhist context, the term meditation is used to translate the Sanskrit term bhävana and its Tibetan equivalent gom.

The Sanskrit term carries with it the connotation of cultivating particular consciousness or perception, while its Tibetan equivalent gom has the idea of developing a familiarity of that perception and emotions like such as compassion. Together they imply the idea of a process of repetitive cultivation of functional states of mind, and in this regard you could call it “mind training”.

In the west, we are very familiar with the notion of physical training to become physically fit, but not so when it comes to our inner world, the world of the mind. As mind play such a major role in our life, it makes sense to spend some time training to become mentally fit. This is what meditation does. Minds such as friendliness, citizenship, open-mindedness, humor, integrity, prudence and so on are the actual causes of happiness. The implication of cultivating functional states of mind, is the discordant minds such as stress, depression, anger and so forth, cannot manifest at the same time as the mind of love, compassion or wisdom. It is difficult to be cheerful, relaxed yet stressed all at the same time. Becoming aware of this fact, we can start to develop these minds bringing them more and more into our everyday experiences.

By doing so we are in fact developing the actual causes of peace and happiness. Whether it is with respect to a habit, a way of seeing yourself and the world around you, or a way of being. It can be said that meditation is about becoming familiar with functional states of mind and views of reality that are concordant with happiness producing experiences and states of mind.

Why Is Meditation Important?

Greek philosophers diagnosed the weakness of will to be the problem of why knowledge does not immediately translate into action. Smokers are a good example of this. They know fully well, that every cigarette is killing them, yet they continue to smoke. The Eastern wisdom traditions like Buddhism on the other hand, would argue that the problem is the failure to integrate such knowledge into the person’s being. It is meditation that serves as the link and the tool in the integration of intellectual knowledge and the desired changes in our behavior. Therefore in order to make meaningful changes in our physical actions, we need to change our perspective on life.

We Need to Meditate.

Three Levels of Understanding: It is said that there are three levels of understanding.
1. Intellectual knowledge
2. Knowledge that has been gained by thinking and contemplation
3. Knowledge that has arisen from meditation.

It is the third type of understanding that we are trying to cultivate. These three levels of understanding are a process of deepening stages of insight into the truth of a given subject. First one hears or reads, for example, unhappiness comes from the mind and that we have the capacity to change this situation. At first the understanding remains somewhat superficial and tied closely to understanding the meaning of the words. We then reflect deeply upon the meaning of those words using analysis as well as relating their meaning to our own existence. Eventually a deep sense of conviction will arise of the truth and this is the second level of understanding.Taking the knowledge from reflection - the second level - and applying it in meditation we gain the third level of understanding. We alternate between analysis and absorption meditation to refine our understanding. Finally this level of understanding will pierce the psyche so that it is totally integrated into our very being, such that it is incorporated into the habit of our mind. This third level of understanding arises as a result of prolonged internalization of the insights gained through meditation. This level of understanding is characterized as being “experiential,” “spontaneous,” and “effortless”. A good analogy here is the process of acquiring a skill, such as swimming or riding a bicycle where the key factor is actual practice.

Different Types of Meditation

There is the classic mindfulness meditation, wherein the individual learns to pay deep attention to the minute processes within the flow of his or her breath or mental processes, while remaining undistracted by sensory or discursive thought. Then there is the meditation in the form of taking something as an object, such as when the person takes the fundamental truth that we as all beings want to find happiness and do not want to experience suffering, and that in this regard all beings are equal – thus developing equanimity towards all beings. Then there is the meditation in the form of cultivation of positive mental qualities, such as compassion and loving-kindness or friendliness. Here compassion and loving kindness are not so much as the objects of meditation; rather we are seeking to cultivate these qualities within our heart. There is also the practice of meditation as visualization. Here we use visualization as a tool to overcome deeply ingrained psychological assumptions about ourselves and our capacity for change.

Given the various types of meditation you can see that it requires such different terms as “cultivation,” “visualization,” “aspiration,” “reflection,” “meditation” and so on in different contexts. However broadly speaking, the practice of meditation can be broken into two generic categories: absorptive meditation and analytic meditation. Absorptive meditation is a type of meditation whereby the meditator focuses single-pointedly on a given object or emotion so that one becomes completely absorbed into this experience. Analytic meditation on the other hand is a refined process of analysis and critical thinking whereby we take an object and investigate its nature, function and impact on our continuum.

Understanding this diversity of meditation practices and their associated states is crucial if we are to avoid the temptation of viewing meditation as constituting some kind of homogeneous mental state, characterized primarily by absence of thought. This way meditation acts as a therapeutic process whereby we learn to let go of even the most deep-seated tendency to view ourselves and the world around us, as being inherently and concretely a certain way. I would argue that meditation plays a major role in teaching us how to see ourselves and the world, in a new, “enlightened” way.

Benefits of Meditation

Through meditation you will gain insights into who you really are, and what makes you do certain actions. Most people have a narrow and naïve view of themselves. They assume that what appears to them exists the way it appears. Through having greater access into the psychological aspects that motivate your actions you will have greater understanding of what constitutes actions that produce a constructive result. Thereby making your life a series of positive results.

• Greater Orderliness of Brain Functioning
• Broader Comprehension and Improved Ability to Focus
• Increased Creativity
• Deeper Level of Relaxation
• Improved Perception and Memory
• Development of Intelligence
• Lower Blood Pressure
• Increased Self-Actualization
• Increased Relaxation and Decreased Stress
• Improved Health and More Positive Health Habits

Be Like a Meditator, Think Like a Meditator: Embrace Failure

For those of us that aspire to meditate well, it can be easy to get caught in thoughts of how wonderful it would be to have flawless concentration. As most of us carry expectations into our meditation sessions, and as we sit with a mind that continues to wander, continues to play the uncontrollable buffoon, it is easy for us to become disheartened by our lack of progress.

Be like a meditator, think like a meditator: embrace failure.

Successful meditators on the other hand, no strike that, successful people, embrace failure. Such people are not put off by long and difficult journeys, in fact, they are often inspired by such challenges. Great Meditators have a innate ability to see through their everyday likes and dislikes, enabling them to offset short term pleasure for long term goals. This ability sees restlessness as an enemy of meditation, and understands the benefits of disregarding short term hardships that may arise during meditation, for long terms goals of meditation.

Meditating every morning, even for just 15 minutes, will help reduce restlessness. Moreover, being aware of your restlessness during normal daily activities will increase your ability to meditate when you hit the cushion. These two are mutually supporting and they arise together. If you commit to at least 15 minutes of meditation each morning, this will help support your daily activities. Because you feel better through the day you are more likely to continue meditating each morning. Through committing to an ongoing program of morning meditation, your ability to put aside the pleasure of an extra 15 minutes of sleep for sitting on the floor with crossed legs, focusing on your personal object of meditation be it the breath or compassion, will increase your endurance and perseverance, attributes that are key to becoming a meditator.

However, every meditator at some point has to deal with the restlessness that arises from boredom. If you can make it through this point in your meditation career, realizations will flow naturally. Unfortunately few do. This is because the mind can play tricks as boredom manifests. For instance, as your meditation deepens and your creativity increases, new ideas for various projects can arise. New ways to do ‘this’ or ‘that’ dawn upon us, and we can get caught in the trap of forgetting the purpose of meditation or even forgetting that creative energy comes from a clear mind and this in turn comes from meditation.

So, meditate more, and meditate with confidence. If you fail often, embrace it, and start over.