Mystic Monk

What if the suffering in your life didn’t come from the world, but from living inside the wrong identity—like running your entire life from someone else’s user profile? This talk uses modern metaphors and ancient wisdom to guide you through the process of “logging out” of the false identity and recognizing the awareness that has always been here. Through direct pointing and nondual insight, you’ll discover that your true Self cannot be harmed, divided, or diminished. The result is a profound sense of relief, clarity, and inner freedom.

Is it common for meditators or spiritual seekers to reach a point where normal mundane conversation feels hollow or even painful, and all they want to speak about is the spiritual path? Do Eastern traditions like Buddhism or Vedanta say anything about this? The answer is, yes. Eastern spirituality does speak about this—both directly and indirectly. Here are some relevant ideas from different traditions:Sometimes it’s a call to retreat. Other times it’s a test of integration. Navigating this kind of shift—where spiritual depth makes ordinary conversation feel grating or pointless—requires sensitivity, discernment, and compassion. Here are some skillful ways to work with it: 1. Accept the Shift Without Judgment Recognize this as a natural development on the path. You’re not becoming cold or elitist—you’re simply tuning into subtler frequencies. The craving for spiritual conversation and silence over worldly talk is a sign of inner transformation, not dysfunction. Key Practice: Journal or reflect on what exactly feels painful about non-spiritual talk—boredom? disconnection falseness? This can help you clarify and integrate the shift. 2. Find or Cultivate Sangha Being around others who value depth helps enormously. Even one or two close companions with whom you can speak about the Dharma, the Self, or inner experience will nourish you. If no sangha exists nearby: Consider starting a small group (online or local) with a focus on shared readings, silent meditation, or deep spiritual dialogue. 3. Practice Compassionate Presence in the World Instead of avoiding small talk entirely, you can treat it like a compassion practice—engaging not for stimulation, but as a way to be present for others and serve them where they are. Think of it as: “Being in the world but not of it.” Try: Listening deeply during casual conversations, silently anchoring your awareness in the breath or heart, without needing to “escape” the moment. 4. Use Metaphor or Story to Bridge Realms Sometimes, overtly spiritual talk doesn’t land—but metaphor, poetry, or humor can help bridge worlds. You can share insights or truths in language that resonates with others, even if it’s not obviously “spiritual.” Example: Use a story, joke, or movie reference to point to deeper truths without needing to “teach” overtly. 5. Embrace Silence More Deliberately If speech becomes painful, honor your desire for silence. This could mean: ● Taking daily or weekly “vows of silence” ● Short solo retreats (even just for an afternoon) ● Cutting down on unnecessary communication This isn’t antisocial—it’s creating space to deepen your center. 6. Integrate the Non-Spiritual into the Sacred Rather than categorizing some conversations as “spiritual” and others as “not,” try seeing everything as sacred. Washing dishes, talking about someone’s day, or sharing a joke—all of it can be an expression of presence. Try this mindset shift: “This moment is God in disguise.” 7. Remember the Bodhisattva Ideal (If It Resonates With You) From the Mahayana perspective, the awakened being returns to the world not out of need, but out of compassion. You may choose to endure or even embrace difficult conversations not because they feed you, but because you are offering presence and love.

People naturally try to fit everything into simple categories—things either exist or they don’t. Something is either true or false. But what if reality isn’t that simple? Some of the deepest spiritual traditions in the world, especially those from India and Tibet, suggest that ultimate truth is beyond all the categories we try to place it in. There is a concept in ancient philosophy that challenges how we think about reality—one that says truth is not just beyond "yes" and "no," but also beyond "both" and "neither."

In Tibetan Buddhism, the Eight Worldly Dharmas refer to the common attachments and aversions that keep people trapped in samsara. They represent pairs of hopes and fears that arise from attachment to worldly conditions:Pleasure vs. Pain – Seeking sensory or material pleasure and fearing discomfort or suffering.Gain vs. Loss – Desiring material wealth, success, or resources and fearing losing them.Praise vs. Blame – Craving approval, compliments, and recognition while fearing criticism or reprimand.Fame vs. Disgrace – Wanting reputation, status, and renown while dreading obscurity or dishonor.These concerns are considered obstacles on the spiritual path because they reinforce attachment, aversion, and ego-clinging. The antidote is cultivating equanimity and recognizing the impermanence of all worldly conditions.

Many people hear about Buddhism and assume it teaches reincarnation—the idea that we are reborn into new lives, carrying our souls from one body to the next. While this might sound familiar from Hindu or New Age beliefs, Buddhism takes a different approach.The Buddhist concept is more accurately described as rebirth or transmigration, and it doesn’t involve an eternal soul at all. Instead, it’s more like a chain reaction of causes and effects that continues beyond death.So, what actually gets reborn? And if there’s no soul, what moves from one life to another? Let’s break it down.No Soul? No Problem!One of the key teachings in Buddhism is anattā, or no-self. Unlike many religions that assume we have a permanent, unchanging soul (ātman in Hinduism), Buddhism teaches that what we think of as "self" is actually a collection of temporary experiences, thoughts, and feelings. There’s no core essence of "you" that exists independently from moment to moment—let alone across lifetimes.This idea can be unsettling at first. If there’s no soul, what gets reborn? The answer lies in understanding the nature of cause and effect.A Candle Passing Its FlameThink of it this way: imagine lighting a candle from the flame of another candle. The second candle now burns, but is it the exact same flame? No. And yet, the first candle's fire has directly influenced the second.This is how Buddhist rebirth works. It’s not that "you" move from one body to the next, but rather, the energy of your thoughts, actions, and karma continues forward, giving rise to a new existence. This process is called dependent origination, meaning that every effect arises due to specific causes and conditions.Cause And Effect: The Driving ForceKarma is a word that gets thrown around a lot, but in Buddhism, it simply means "action"—specifically, intentional action. Your thoughts, words, and deeds create karmic imprints, shaping not just your current experience but also what happens after death. It’s not a system of reward and punishment but rather a natural process of cause and effect.If someone spends their life cultivating wisdom, kindness, and generosity, their karmic energy carries forward into a favorable rebirth. On the other hand, if someone acts with greed, hatred, or delusion, their karmic imprint leads to suffering in future lives.But If There's No Self, Why Does It Matter?At first, it might seem like a paradox: if there’s no self, why should we care what happens after we die? The answer is that while "you" don’t carry over as a fixed entity, the consequences of your actions do. Just like waves in a pond, your actions ripple outward, influencing what comes next—even beyond this life.Think of it like planting seeds. You might not be the same person in your next life, but the seeds you plant now will determine what kind of experience unfolds in the future.Breaking the CycleThe ultimate goal in Buddhism isn’t just a better rebirth—it’s liberation from the cycle altogether. This cycle of birth, death, and rebirth is called samsara, and it’s fueled by attachment, craving, and ignorance. By understanding reality as it truly is and letting go of attachment, one can reach nirvana—a state beyond suffering and rebirth.Buddhist rebirth is different from the idea of reincarnation found in other traditions. There’s no permanent soul hopping from body to body. Instead, what continues is a stream of causes and effects, shaped by karma. Understanding this concept can change the way we think about life, death, and personal responsibility.So, next time someone asks if Buddhists believe in reincarnation, you can tell them: not quite—but the truth is even more fascinating!

Buddhist psychology isn’t just about meditation and mindfulness—it’s a deep dive into the mechanics of the mind, revealing why we think, feel, and act the way we do. At the heart of this wisdom is the concept of the three root personality types. Are you driven by desire, fueled by anger, or caught in confusion? These three core tendencies—greed-based (lobha), hatred-based (dosa), and delusion-based (moha). But here’s the good news: by understanding these patterns, we gain the power to transform them, unlocking a path to deeper self-awareness, wisdom, and compassion.1. The Greedy/Grasping PersonalityNaturally drawn toward pleasure, beauty, and comfort.Optimistic, cheerful, and often charismatic.Enjoys sensual experiences, whether food, art, relationships, or intellectual stimulation.Has an attachment to material possessions or pleasurable states of mind.Can be overly indulgent, attached, or manipulative in seeking pleasure.2. The Hatred/Aversive PersonalityNaturally critical, analytical, and perceptive.Tends to focus on flaws, imperfections, and injustices.Can be prone to anger, impatience, or irritation, especially when confronted with what they perceive as stupidity or unfairness.Has a strong sense of morality but can become rigid or self-righteous.3. The Delusion-Based PersonalityOften indecisive, confused, or lacking strong opinions.Has difficulty seeing things clearly or making firm commitments.Can be passive, indifferent, or disconnected from emotions and reality.May struggle with procrastination or a lack of clear direction.The Path to FreedomEach personality type has its strengths and weaknesses, but Buddhist practice provides ways to cultivate balance:Greed-based types need to practice renunciation and impermanence.Hatred-based types need to cultivate loving-kindness and patience.Delusion-based types need to develop mindfulness and wisdom.By recognizing our dominant tendencies and actively working on their antidotes, we can transform these root qualities into paths toward awakening. The Buddhist path does not seek to suppress our nature but to refine and purify it, leading us toward greater self-awareness, compassion, and liberation. Complete freedom from all forms of suffering.

As meditation deepens, different types of bliss arise. These are the primary types, how they manifest, and their role on the path to enlightenment.Bodily Bliss and Mental BlissIn Theravāda texts,sukha refers broadly to happiness or pleasure, but in meditation, it is often classified into bodily and mental dimensions:Physical Bliss: A pleasant feeling that permeates the body, often felt as lightness, warmth, or an absence of pain. This is common in the early stages of meditation when the body becomes deeply relaxed.Mental Bliss: A subtler, more refined happiness that arises when the mind becomes stable and free from agitation. This bliss is independent of external conditions and grows stronger as meditation deepens.Rapture/Joyful ExcitementPīti is an ecstatic joy that arises due to deep concentration. It is a key factor in jhāna and is categorized into five intensities:Minor Rapture – Goosebumps, tingling sensations, or shivers of delight.Momentary Rapture – Brief flashes of intense joy that come and go.Flooding Rapture – Waves of joy that sweep through the body like ocean waves.Transporting Rapture – A powerful uplifting sensation, sometimes causing the body to feel weightless.All-Pervading Rapture – A steady, full-body joy that completely fills awareness.Tranquility / SerenityAsbliss fades,serenity arises. This is a profound stillness of both body and mind. It manifests as:A sense of complete ease, where effort feels unnecessary.The disappearance of bodily tension or sensations.A deepening of mindfulness and clarity.First Jhāna: Rapture and HappinessIntense joy and bliss arise as distractions fall away.The mind remains engaged with the meditation object.Pīti fades, leaving behind deep contentment.Mindfulness stabilizes, and the sense of ‘watching’ disappears.Even sukha becomes subdued, replaced by serene balance.The mind remains effortlessly still.Bliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).Second Jhāna: Bliss and Inner CalmPīti fades, leaving behind deep contentment.Mindfulness stabilizes, and the sense of ‘watching’ disappears.Third Jhāna: Subtle Happiness and EquanimityEven sukha becomes subdued, replaced by serene balance.The mind remains effortlessly still.Bliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).Fourth Jhāna: Pure EquanimityBliss fades entirely, replaced by sublime peace.This state is an excellent foundation for insight meditation (vipassanā).The Bliss of InsightBeyond the jhānas, as insight deepens, another type of bliss arises:The bliss of letting go – As attachment to self and phenomena weakens, a deep inner relief emerges.The bliss of clarity – The direct understanding of impermanence (anicca), suffering (dukkha), and non-self (anattā) leads to profound freedom.Unlike the pleasure of concentration, this bliss is rooted in wisdom and naturally leads toward liberation.Conclusion: Bliss as a Stage, Not a GoalExperiencing bliss in meditation is natural, but clinging to these states prevents deeper progress. The Buddha warned that attachment to pleasure—no matter how refined—is still attachment. Ultimately, all blissful states must be transcended to realize nibbāna, the ultimate liberation beyond all conditioned experiences.

What does it mean to "take refuge" in the Buddha, the Dharma, and the Sangha? What it really means is to stop taking refuge in everything else. Things and experiences which are (1) impermanent, (2) unsatisfying, and (3) not self. Things which don't last, experiences which can't truly satisfy you, and identities which don't actually define you. Taking refuge in the Buddha means shifting our reliance away from everything that is inherently unstable, unsatisfying, and illusory. In Buddhist thought, all phenomena—including our thoughts, emotions, and even our identities—are marked by impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta). In other words, nothing in our ordinary experience offers the enduring security or fulfillment we seek. When we say we take refuge in the Buddha, we are acknowledging that nothing external can truly provide lasting happiness or stability. We often cling to material possessions, relationships, or even fixed ideas about who we are, hoping these will anchor our sense of well-being. However, these are like building a house on quicksand; they may appear to provide support for a time, but their transient nature means that they inevitably lead to disappointment or suffering when they change or fade away. This commitment is not about rejecting life’s pleasures or the beauty of the world; rather, it is about reorienting our trust from external, fleeting experiences to more enduring qualities. In practical terms, it means letting go of the habit of seeking security in things that are bound to change and instead cultivating a mind that finds freedom and contentment in the present moment. Ultimately, taking refuge in the Buddha is a transformative practice. It is a conscious decision to stop placing our trust in what is ultimately unreliable. Through this shift, we come to understand that true freedom and happiness do not depend on the external conditions of life, but on our inner capacity to see reality as it truly is.

You have a body, feelings, and thoughts, but you are more than these. You can choose to go into any of these spheres of awareness, or step outside of them and rest in pure awareness. Who is it that has these spheres of body, feelings, and thoughts? This is an adaptation of a meditation method called “Psychosynthesis” which comes from Transpersonal Psychology. Originally developed by Italian psychiatrist, Roberto Assagioli. Learn more about psychosynthesis here: https://en.wikipedia.org/wiki/Psychosynthesis

Mountain Meditation is normally introduced during the Day Of Mindfulness-All Day Session of an 8-week Mindfulness-Based Stress Reduction program. The script is adapted from Jon Kabat-Zinn’s Mountain Meditation. Learn more about Mindfulness Based Stress Reduction here: https://en.wikipedia.org/wiki/Mindfulness-based_stress_reduction

This meditation is especially helpful if you are struggling with intense pain, either physical or emotional. This technique is often taught by Shinzen Young. Instead of just focusing on the breath, we're going to do so in a very special way. On the outbreath for example, notice how your body naturally relaxes. It takes no effort to breath out. It is more like an easy letting go.

A quick and easy 5 minute guided meditation on finding equanimity during times of stress and difficulty.

This is an easy practice for anyone learning the basics of mindfulness. We take a few moments to observe the here and now, through each of the five senses. Then we take a couple of minutes to simply rest in the space of restorative, open awareness. This first meditation that we're going to do together is very easy. Everyone can do this and in fact we do it many times throughout the day. We just tend not to notice it. We're just going to be here now. One way to do this is to check in with each of your five senses and see what you are noticing. What sights are your eyes noticing here and now? What sounds are your ears noticing here and now? What smells is your nose noticing here and now? What sensations is your skin feeling here and now? And if anything, What taste is your mouth noticing here and now? Let's do this for a few minutes, Just one or two, Repeating the process a few times. So, Stopping and checking in with each of the five senses, Taking a moment to notice what you notice. I'll be here in the background doing the same thing and I'll check back with you in a minute or two. Now your mind will probably wander a lot, But that's perfectly okay and perfectly natural. Every time you notice your mind has wandered, Just gently come back to the here and now. And then it will daydream some more. And then when you notice, Just bring it back to the here and now and notice what you notice through the five senses. Okay, Go. Stopping and checking in with each of the five senses, Taking a moment to notice what you notice. What do your eyes see? What do your ears hear? What does your nose smell? What does your skin feel? Okay, Great. If you were able to keep focused on that, That's wonderful. But on the other hand, If your mind wanders a lot, That really is to be expected and it's perfectly okay. My mind wanders a lot too. Everyone's does, Even experienced meditators. So another way to do this kind of meditation is sort of to let the mind wander, But to watch it. You'll keep mentally repeating the following phrase to yourself. The phrase is, Now I am aware of blank. What I mean is you'll repeat the phrase to yourself and fill in the blank each time. Here's an example of what it might sound like. Now I am aware of breathing out. Now I'm aware of a bird outside the window. Now I'm aware of the time of day it is. Now I'm aware of my foot itching. Now I'm aware of some anxiety about money. Now I'm aware of my foot itching again. Now I'm aware of the chair I'm sitting in and a creaking sound it's making. Now I'm aware of my curiosity about this meditation. And so on. That's the basic idea. Noticing what you are noticing, Moment to moment, Here and now. So go ahead and take two minutes to do this for yourself and see what it's like. Again, I'll be here in the background doing the same thing and I'll check back with you. Okay, Begin. Just keep repeating that phrase to yourself and filling in the blank. Now I am aware of this. Now I'm aware of that. Wonderful. This is the most essential thing. This is the starting point for everything we're going to build on and this is learning to meditate. Not making great efforts to make your mind a blank. Instead we're just taking some moments to really be here. To be here. Right here, Right now, Wherever we are. Whatever is happening. See if you can relax into it. See if you can breathe in the here and now. And just rest in it. See if you can rest in the space of awareness. And when your mind starts daydreaming, Just gently bring it back to resting here and now in the space of awareness. See if you can do this for a minute on your own. Just resting here and now in the space of awareness.

In the Aggi-Vacchagotta Sutta (MN 72), the wanderer Vacchagotta questions the Buddha on various metaphysical topics, including the nature of the cosmos and the existence of the Tathāgata (the Buddha) after death. The Buddha refrains from engaging in speculative views, describing them as a "thicket of views" that lead to suffering and do not contribute to enlightenment. To elucidate his perspective, the Buddha employs the analogy of an extinguished fire. He explains that just as a fire, dependent on fuel, ceases without direction when the fuel is exhausted, similarly, a Tathāgata, having relinquished all attachments and identifications with the five aggregates (form, feeling, perception, fabrications, and consciousness), becomes "deep, immeasurable, hard to fathom, like the sea." Consequently, concepts like "reappears" or "does not reappear" do not apply to an enlightened being after death. https://suttacentral.net/mn72/en/sujato?lang=en

The Ādittasutta, commonly known as The Fire Sermon, is one of the most renowned teachings of the Buddha, delivered to a group of ascetics shortly after his enlightenment. The Buddha employs the metaphor of fire to describe the burning nature of human experience, emphasizing how the senses and their objects are aflame with passion, hatred, and delusion. This nicely encapsulates the essence of the Buddha's teachings on impermanence and non-attachment. The Ādittasutta is found in the Connected Discourses on the Six Sense Bases; Saṁyutta Nikāya 35:28. "At one time the Buddha was staying near Gayā on Gayā Head together with a thousand mendicants. There the Buddha addressed the monks: All is burning. And what is the all that is burning? The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning.  Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress. The ear … nose … tongue … body … mind ... Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning.  Burning with what? Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises conditioned by eye contact. They grow disillusioned with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ " SOURCE TEXT: https://suttacentral.net/sn35.28/en/

Shankara’s Crest Jewel of Discrimination (Vivekachudamani) is a timeless spiritual text that has guided seekers on the path to self-realization for centuries. Composed by Adi Shankara, an 8th-century Indian philosopher and theologian, this work is a cornerstone of Advaita Vedanta, a non-dualistic philosophy rooted in the ancient teachings of the Upanishads. The title itself reveals its purpose: Vivekachudamani translates to "The Crest Jewel of Discrimination," emphasizing the role of discernment in distinguishing the eternal from the transient, the real from the unreal. Shankara’s poetic verses offer a profound roadmap to enlightenment, teaching aspirants how to navigate the illusions of the material world and uncover the ultimate truth: the realization of one’s oneness with God / infinite consciousness. Here are 20 selected verses: “I prostrate to the Supreme Self, the eternal existence-consciousness-bliss, who is the inner ruler and self of all, and who manifests as the world through the power of maya.” “Human birth, desire for liberation, and association with great souls are rare blessings, acquired only through the grace of God.” “For all living beings, a human birth is rare; even rarer than that, is the desire for liberation.” “The scriptures declare that liberation is not obtained through wealth, rituals, or good deeds but only through self-knowledge.” “A disease is not cured by merely repeating the name of medicine without taking it; likewise, liberation is not achieved by merely uttering the word Brahman.” “A person of discriminating intellect should renounce all attachment to external objects and strive ceaselessly for liberation.” “Direct knowledge of the Self alone removes the bondage of ignorance, not rituals or charity or other actions.” “Who am I? How was this universe born? Who created it? What is its material cause? This inquiry is the direct means to liberation.” “The Self is pure consciousness, eternal, beyond maya, and one without a second. It is the witness of the three states of waking, dream, and deep sleep.” “Only through the destruction of ignorance does the realization of The One Infinite Consciousness arise, just as the perception of a rope becomes clear when the illusion of a snake is removed.” “The Atman is existence, knowledge, and bliss, infinite, eternal, and self-effulgent. It is distinct from the gross, subtle, and causal bodies.” “The mind, when free from distractions and purified by meditation, reflects the light of the Self, just as a clean mirror reflects an image clearly.” “Bondage is caused by the mind’s tendency to identify with the body. Liberation arises when the mind ceases to identify with the body and rests in the Self.” “When the sun of Self-knowledge rises, the darkness of ignorance vanishes, and the bondage of the world is destroyed.” “The world is like a mirage, appearing real but ultimately false. Know this, and seek the Self, which alone is real.” “Just as fire burns a heap of cotton to ashes, so does the fire of knowledge reduce ignorance to nothing.” “By meditation on the truth, the wise attain liberation. They cross the ocean of birth and death and rest in the bliss of Pure Infinite Consciousness.” “Realize that you are the pure, infinite consciousness, and not the body, mind, or senses. This realization destroys all sorrow.” “God is infinite, non-dual, and free from all attributes. To realize this is to attain liberation.” “Rejoice, O wise one! You are pure consciousness, bliss absolute, and eternal. Awaken from the dream of separateness!

Tantra Loka is not only a philosophical masterpiece but also a practical roadmap to the highest states of awareness. Its teachings challenge the seeker to go beyond conventional religious practices and embrace a vision of spirituality that is dynamic, inclusive, and transformative. Through its systematic exposition, Tantra Loka reveals that the ultimate truth is not found in a distant heaven but within the very core of one's being. READ MORE: https://archive.org/details/tantraloka The following verses capture the essence of Tantra Loka, offering insights into its central themes of non-duality, self-recognition, and the essence of tantric spirituality: Self-Recognition as Liberation The Self is Shiva (consciousness), and THAT alone; liberation arises through the recognition of this truth. Unity of Shiva and Shakti The ultimate reality is the inseparability of Shiva (consciousness) and Shakti (creative power). Awareness as the Path Awareness itself is liberation; not the suppression of dualities. The Inner Temple The pure temple is not external but resides within oneself. On Divine Grace (Anugraha) Liberation is the result of divine grace, which flows from God’s will. The Role of Guru The ultimate truth is to be realized through the teachings of the guru. The Power of Mantra Mantra is supreme knowledge, as it embodies the transcendent. Non-Duality of Reality There is no second reality; all is one and is God. The Eternal Witness The eternal witness is ever-present, untouched by actions. The Universal Nature of Consciousness Consciousness pervades all, and everything is of the nature of consciousness. Freedom Beyond Effort Freedom is beyond effort, in the cessation of all action. The Infinite Joy of the SelfThe yogi perpetually perceives the self as the essence of bliss. The Supreme Path The supreme path is freedom itself, worshiping the undivided. The Transcendence of Duality Shiva transcends dualities and is the essence beyond all distinctions. The Cosmic Play The world’s play is Shakti (creative power), eternally rooted in Shiva (consciousness). Meditation as Direct Realization Meditation alone is the supreme means to liberation. Overcoming Limitation (Anava Mala) The dissolution of limitation arises through the power of self-recognition. The Infinite Within the Finite The infinite resides within the finite, and the finite within the infinite. Divine Play as Self-Expression Even the divine play of existence is the self-expression of Consciousness. Supreme Detachment Supreme detachment, rooted in freedom, is the highest bliss.

“In Tantric thought the human body is visualized as a microcosm of the universe. It is believed that the complete drama of the universe is repeated in this very body. The whole body with its biological and psychological processes becomes an instrument through which the cosmic power reveals itself.” - Stanford University From the beginning, the Vedas and the institutions promoting the Vedic cause have held the same place in India as the Bible and the Church hold in Christianity. Six systems of Indian philosophy—Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa, and Vedanta—accepted the Vedas as the final authority, and thus were called Vedic darshana (Vedic philosophy). Buddhism, Jainism, Charvaka, and Ajivika did not accept the Vedas as conclusive; thus they are called non-Vedic darshana.  For hundreds of years philosophers on both sides have held formal debates and fought with each other. These intellectual wars were documented and form the basis for what is known today as Indian philosophy. Tantra, however, neither opposed nor advocated the Vedas. It neither sided with Buddhism, Jainism, or other philosophical and religious groups, nor did it condemn them.  Tantriks never involved themselves in debates. Instead, they focused their energy on their main goal: to probe the subtle mysteries of life. In so doing they explored the energetic relationship between human beings and all other aspects of creation. Tantrics seek liberation in the world, not from the world. Tantriks are independent thinkers. Their loyalty is to truth alone. They have not worried about whether or not their concept of ethics and morality followed the dictums of any particular religious group. They were radicals in their time, but they welcomed meaningful theories and practices from both Vedic and non-Vedic sources—thus unsettling the partisans of both sides and causing both sides to doubt the tantriks' integrity. That is why their tradition and its practices have remained mostly hidden.

This teaching is from Kanchi Sosan, third patriarch of the Zen Buddhist tradition. Translated into English by Richard B. Clarke The Great Way is not difficult for those who have no preferences. When love and hate are both absent, everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind's essential peace is disturbed to no avail. The Way is perfect like vast space, where nothing is lacking and nothing is in excess. Indeed, it is due to our choosing to accept or reject that we do not see the true nature of things. Live neither in the entanglements of outer things nor in inner feelings of emptiness. Be serene in the oneness of things, and such erroneous views will disappear by themselves. When you try to stop activity to achieve passivity, your very effort fills you with activity. As long as you remain in one extreme or the other, you will never know Oneness. Those who do not live in the single Way fail in both activity and passivity, assertion and denial. To deny the reality of things is to miss their reality; to assert the emptiness of things is to miss their reality. The more you talk and think about it, the further astray you wander from the truth. Stop talking and thinking, and there is nothing you will not be able to know. To return to the root is to find the meaning, but to pursue appearances is to miss the source. At the moment of inner enlightenment, there is a going beyond appearance and emptiness. The changes that appear to occur in the empty world we call real only because of our ignorance. Do not search for the truth; only cease to cherish opinions. Do not remain in the dualistic state; avoid such pursuits carefully. If there is even a trace of this and that, of right and wrong, the Mind-essence will be lost in confusion. Although all dualities come from the One, do not be attached even to this One. When the mind exists undisturbed in the Way, nothing in the world can offend, and when a thing can no longer offend, it ceases to exist in the old way. When no discriminating thoughts arise, the old mind ceases to exist. When thought objects vanish, the thinking-subject vanishes; as when the mind vanishes, objects vanish. Things are objects because of the subject (mind); the mind (subject) is such because of things (object). Understand the relativity of these two and the basic reality: the unity of emptiness. In this Emptiness, the two are indistinguishable, and each contains in itself the whole world. If you do not discriminate between coarse and fine, you will not be tempted to prejudice and opinion. To live in the Great Way is neither easy nor difficult, but those with limited views, fearful and irresolute, hurry and slow themselves down with clinging attachments. Even to be attached to the idea of enlightenment is to go astray. Just let things be in their own way, and there will be neither coming nor going. Obey the nature of things (your own nature), and you will walk freely and undisturbed. When thought is in bondage, the truth is hidden, for everything is murky and unclear, and the burdensome practice of judging brings annoyance and weariness. What benefit can be derived from distinctions and separations? If you wish to move in the One Way, do not dislike even the world of senses and ideas. Indeed, to accept them fully is identical with true Enlightenment.... One thing, all things: move among and intermingle, without distinction. To live in this realization is to be without anxiety about non-perfection. To live in this faith is the road to non-duality, because the non-dual is one with the trusting mind. Words! The Way is beyond language, for in it there is no yesterday, no tomorrow, no today.

Selected quotes from the teachings of Sri Ramakrishna whose life and teachings continue to inspire seekers around the world. His life was a testament to the possibility of attaining divine realization while embracing the richness of human experience. His teachings emphasized the direct experience of God, selfless love, and unwavering faith, resonating deeply with seekers from all walks of life.

Selected verses from The Upanishads, a collection of ancient Indian texts that form the philosophical foundation of Hinduism, offering profound insights into the nature of reality, self, and the ultimate truth (Brahman). Often referred to as the culmination of the Vedas, these texts explore the relationship between the individual soul (Atman) and the universal essence (Brahman), emphasizing self-realization as the path to liberation (moksha). Selected Verses From The Upanishads God is the ONE life shining forth from every creature. Seeing him present in ALL, the wise man is humble and puts not himself forward. Instead of serving himself, He serves the divine in all.  God is not to be known through subtlety of intellect, nor through much learning, but by him who earnestly longs for him.  By means of meditation and superconscious vision, God is to be realized within the lotus of the heart. As rivers flow into the sea, and in so doing, lose their name and form, even so the wise, freed from name and form, attain the infinite. Absorbed in meditation, you will realize that your true, eternal, immortal Self is separate from the body, and will not be affected by old age, disease, or death. There are two selves, the apparent self and the real Self. Of these it is the real Self, and he alone, who must be felt as truly existing. In one's own soul God is realized clearly, as if seen in a mirror. When all the senses are stilled, when the mind is at rest, when the intellect wavers not - that say the wise, is the highest state. This calm of the senses and the mind has been defined as yoga. He who attains it is freed from delusion. He who sees all beings in the Self, and the Self in all beings, hates none. To the illumined soul, Self/God is ALL. For him who sees everywhere oneness, how can there be delusion or grief? The immortal Self is the sun shining in the sky, he is the breeze blowing in space, he is the fire burning on the altar, he is the guest dwelling in the house; he is in all men, he is in the gods, he is in the ether, he is the fish that is born in water, he is the plant that grows in the soil, he is the river that gushes from the mountain… The indwelling God is hard to know, but the wise experience him by following the path of meditation; attaining freedom from pleasure and pain.  For they who learn that the Self is separate from the body, the senses, and the mind - for thee, the gates of true Joy stand open. As one not knowing that a golden treasure lies buried beneath his feet, may walk over it again and again and yet never find it, so all beings live every moment in God, yet never find him.  Absorbed in God, the sage is freed from identity with the body, and lives in the bliss of pure, infinite, consciousness. The finite is mortal. The infinite is immortal. As numerous sparks fly upward from a blazing fire, so do all things arise from the depths of the imperishable. Only the imperishable is real.  Those who die without having realized the Self is God, find no permanent happiness in any world to which they go; while those who have realized the Self is God, find permanent happiness everywhere. He in whom desires are stilled suffers no rebirth. Having attained the highest goal, desiring only God, knowing only God, he goes to no other world.  The truth is that you are always ONE with God. But you must know this. There is Nothing further to know.  All-pervading and omnipresent, God dwells within the hearts of all beings; ultimately giving liberation to all creatures, by turning their faces towards himself.

The Heart Sutra serves as a guide for transcending duality and realizing ultimate wisdom, making it a cornerstone of Buddhist philosophy and practice. It is one of the most revered texts in Mahayana Buddhism, celebrated for its profound teachings on emptiness. Despite its brevity, this sutra distills the essence of the Perfection of Wisdom tradition, offering deep insight into the nature of reality. Its famous declaration, "Form is emptiness; emptiness is form," challenges conventional perceptions, pointing to the interdependent and impermanent nature of all phenomena. The Heart Sutra (short version) Avalokiteshvara Bodhisattva, doing deep Prajna Paramita, clearly saw emptiness of all the five conditions, thus completely relieving misfortune and pain. Form is no other than emptiness, emptiness no other than form. Form is exactly emptiness, emptiness exactly form. Sensation, conception, discrimination, awareness are likewise like this. Oh Shariputra, all dharmas (phenomena) are forms of emptiness; not born, not destroyed, not stained, not pure, without loss, without gain. So in emptiness there is no form; no sensation, conception, discrimination, awareness; no eye, ear, nose, tongue, body, mind; no color, sound, smell, taste, touch, phenomena; no realm of sight, no realm of consciousness; no ignorance and no end to ignorance, no old age and death and no end to old age and death, no suffering, no cause of suffering, no extinguishing, no path, no wisdom, and no gain. No gain and thus the bodhisattva lives Prajna Paramita, (highest wisdom) with no hindrance in the mind; no hindrance, therefore no fear. Far beyond deluded thoughts; this is Nirvana. All past, present, and future buddhas live Prajna Paramita (the highest most perfect wisdom) and therefore attain anuttara samyaksambodhi. Therefore know Prajna Paramita is the great mantra, the vivid mantra, the best mantra, the unsurpassable mantra. It completely clears all pain. This is the truth not a lie. So set forth the Prajna Paramita mantra, set forth this mantra and say, Gate! Gate! Paragate! Parasamgate! Bodhi Svaha!

These are my favorite excerpts from Swami Vivekananda's highest teachings, from classes and letters which were written just before he died. Most of these can be found in a book called "Inspired Talks" based on teachings given to his closest disciples at Thousand Island Park, in New York. Other statements can be found in Volumes 8 and 9 of the Complete Works of Swami Vivekananda. Why are people so afraid? The answer is that they have made themselves helpless and dependent on others. We are so lazy, we do not want to do anything for ourselves. We want a Personal God, a savior or a prophet to do everything for us.  There is none to help you — never was. To think that there is, is sweet delusion. It does no good. If you take my advice, you will never enter any church. Come out and go and wash off. Wash yourself again and again until you are cleansed of all the superstitions that have clung to you through the ages. The infinite truth is never to be acquired. It is here all the time, undying and unborn.  There is neither existence nor non-existence. Shake off all ideas of relativity; shake off all superstitions. Let caste, and birth, and devas, and all else, vanish. No book, no person, no Personal God. All these must go.  Why talk of being and becoming? Give up talking of dualism and non-dualism. Talk not of yoga to make you pure; you are pure by your very nature. None can teach you. Say: 'I am the infinite One. No bondage ever came near me. I am the changeless sky: clouds of belief may pass over me, but they do not touch me.'" The universe is my body. All minds are mine. With all feet I walk. Through all mouths I speak. In everybody I AM. Most people think that God is not here, that they will become immortal by going to heaven. They imagine that they will see God after death. But if they do not see Him here and now, they will not see Him after death. Though they all believe in immortality, they do not know that immortality is not gained by dying and going to heaven, but by giving up this piggish individuality, by not tying ourselves down to one little body. Immortality is knowing ourselves as one with all, living in all bodies, perceiving through all minds.  Burn virtue; burn vice. Freedom is baby-talk. No one was ever bound; none was ever set free. There is none but the Infinite One, the Ever Free.  What can change you, the essence of Knowledge? Who can teach? Who can be taught? Throw philosophical arguments into the ditch. Only a slave sees slaves; the deluded, delusion; the impure, impurity. Space, time, causation are all delusions. It is your disease that you think you are bound, and that later you will be free.  Talk not. Sit down and let all things melt away; they are but dreams. There is no differentiation, no distinction; it is all superstition. Therefore be silent and know what you are. Be at peace. Do not disturb yourself. You never were in bondage; you never were virtuous or sinful. Get rid of all these delusions and be at peace.  Who is there to worship? Who worships? All is the All. To speak or to think of anything else is superstition. Follow no ideal: you are all there is. We must not pin our faith upon any man, however great. We must become Christs and Buddhas. Until then, Gods & Goddesses are simply occasions upon which to objectify our own inner powers. We really answer our own prayers. Bow down to nothing but your own higher self. Until you know that YOU are the very GOD of gods, there will never be any freedom for you. Churches, doctrines, and forms, are the hedges to protect the tender young plant, but they must later be broken down so that the plant may become a tree. The various religions, Bibles, Vedas, temples, and dogmas, all are just pots for baby plants; but to thrive they must get out of their containers. Tell this truth boldly, whether it hurts or not. If Truth is too much even for the intelligent and it sweeps them away, let them go. The sooner, the better. Childish ideas are for babies and savages. It is bad to stay in the church after you have grown up spiritually. Come out and die in the open air of real freedom. What is the gain? The pig body is hard to give up; we are sorry to lose the enjoyment of our one little pig body! Yet there is no need of asceticism — better would be the enjoyment of two bodies, better three, living in more bodies than one! When I can enjoy through the whole universe, the whole universe is my body. God is all blissfulness. He is the reality behind all that exists, He is the goodness, the truth in everything. All of you are His incarnations. The more we know of Him, the more misery vanishes.  If one who lives in the Lord becomes miserable, what is the use of living in Him? What is the use of such a God? Throw Him overboard into the Pacific Ocean!  God is the infinite, impersonal being — ever existent, unchanging, immortal, fearless; and you are all His incarnations, His embodiments. His heaven is everywhere. In this heaven dwell all the Personal Gods there are - you yourselves. So stop praying and laying flowers in the temples! All the various practices and gradual trainings, Bibles and Gods, are but the kindergartens of religion. You may not like what I am saying. You may curse me today, but tomorrow you will bless me. You are already free, only you do not know it. Worship everything as God. Every form is His temple. All else is delusion.

The Diamond Sutra, one of the most revered texts in Mahayana Buddhism, is a profound discourse on the nature of reality, wisdom, and non-attachment. Its full title, The Vajracchedikā Prajñāpāramitā Sūtra, translates to "The Diamond Cutter Perfection of Wisdom," symbolizing its ability to cut through illusions and delusions like a diamond. Highly metaphorical and poetic, the Diamond Sutra serves as a guide for those seeking to transcend dualistic thinking and awaken to the truth of interconnectedness and the boundless nature of reality. Practicing compassion and charity without attachment is the way to reach the highest perfect wisdom, the way to become a living Buddha.  Anyone who seeks Enlightenment should discard not only all conceptions of their own selfhood, of other people, and of a universal self, but they should also discard all notions of the non-existence of their own selfhood, of other selves, and of a universal self. People should remember the unreality of all such concepts and ideas. The truth of the teachings that I have spoken of cannot be described. The truth in them is uncontainable and inexpressible. It neither is, nor is not.  Even as I speak, I must take back my words as soon as they are uttered, for there are no Buddhas and there are no teachings.  A true disciple entering the stream would not think of themselves as a separate person that could be entering anything. Only that disciple who does not differentiate themselves from others, who has no regard for names, shapes, or any quality at all, can truly be called a stream enterer. Likewise, if a Perfectly Enlightened Buddha were to say to himself, 'I am enlightened", he would be admitting there is an individual person, a separate self, and would therefore not be a Perfectly Enlightened Buddha.  A disciple should develop a mind which does not rely on anything. Purified of all thoughts that relate to seeing, hearing, tasting, smelling, touching, and discriminating. They should use their minds spontaneously and naturally, without being constrained by preconceived notions arising from the senses. Buddhas are Buddhas because they have been able to discard all arbitrary conceptions of form and phenomena. They have transcended all perceptions, and have penetrated the illusion of all forms. If a disciple's mind depends upon anything in the sensory realm it will have no solid foundation in reality. Practice compassion and charity for the welfare of all living beings without relying on appearances and without attachment. A true disciple knows that there is no such thing as a self, a person, a living being, or a universal self. A true disciple knows that all things are devoid of selfhood, devoid of any separate individuality. Even such a thing called "a disciple" is non-existent. Furthermore, there is nothing for a disciple to liberate.  If someone says the Buddha has spoken spiritual truths, he slanders the Buddha due to his inability to understand. As to speaking the truth, no truth can be spoken. Even the words "Perfect Enlightenment" are merely words. They are used merely as figures of speech.  There is no distinction between one's self and the selfhood of others. Practice charity not only by giving gifts but through kindness and sympathy. Practice kindness and charity without attachment and you will become enlightened.  Do not say that the Buddha has held the idea, "I will lead all sentient beings to Nirvana." Do not think that way. In truth there is not a single being for the Buddha to lead anywhere. If the Buddha were to think that way, he would be caught in ideas of a self, a person, and a living being. .. Spiritual truths have no more reality than matter or phenomena.  Relate to this fleeting world and all conditioned existence as if it were nothing but a magical illusion, a flash of lightning, a shadow, a phantom, or a dream. 

The Shiva Sutras is one of Kashmir Shaivism’s most important and revered texts. It instructs us in the glorious journey of the Supreme Awakening; to absolute oneness with God/The Universe as the body of God. This particular summary was adapted from the translations of Swami Lakshmanjoo. You can acquire the full text of the Sutra, with the original Sanskrit, and his detailed commentaries, in his book: Shiva Sutras: The Supreme Awakening. 1.1 One Supreme Consciousness is the reality of everything. 1.2    Knowing differentiation is bondage. 1.6 By meditating on the wheel of energies the differentiated universe comes to an end. 1.7 Such a person experiences the expansive state of Universal Consciousness even in the differentiated states of waking, dreaming, and dreamless sleep. 1.12 The predominant sign of such a person is joy filled amazement. 1.13 His will is merged with the unobstructable energy of Shiva/God. 1.14 His self is perceived as the entire world and his body is just an object to him. 1.18 The joy of this mystical trance is bliss for the whole universe. 1.20 Such a person can focus his awareness to heal the sick, comfort the suffering, separate elements, and be free from the limitations of space-time. 3.1 Individual being is the mind entangled in the wheel of birth and death. 3.3 Being unable to see oneness is the 31 elements, you live in those elements, which expand the energy of illusion. 3.5 Merge the movements of your breathing, control the gross elements, divert attention from all objective senses, and direct it towards the center of the movement of breath, removing your consciousness from the grip of the elementary field… 3.7 After conquering the field of illusion by destroying its many impressions, one attains the pure knowledge of Universal Consciousness. 3.9 The dancer in this universal field of dancing is his real self, Universal Consciousness. 3.15 Maintain breakless awareness on That supreme energy which is the seed of the universe. 3.17. Experiencing that this world is the product of his consciousness, he can create anything he desires. 3.30 For such a person, this universe is the embodiment of his collective energies. 3.33 He experiences his joy and sadness like passing objects, separate from his eternal being. 3.36 He drives away the field of differentiated perceptions and enters into God Consciousness. 3.39 This God Consciousness should not just be infused in one-pointed meditation, it should also be infused in the physical body and in the ‘external’ world. 3.41 All desire vanishes in that fortunate person whose consciousness is established in his own real nature, Universal Consciousness. For him the state of being a limited individual has ended. 3.42 For him, the five elements are only illusory coverings. He is absolutely liberated, and just like Shiva/God. 3.45 He simultaneously and repeatedly experiences the revealing and concealing of the objective world.

Selected verses from the Yoga Sutras of Patanjali, a foundational text of classical yoga philosophy. It offers seekers a comprehensive guide for mastering the mind, transcending ego, and achieving spiritual enlightenment, emphasizing self-discipline, mindfulness, and inner transformation. I highly recommend the translation by Prabhavananda. You can find it under the title, "How To Know God". Published by Vedanta Press. https://www.vedanta.com/store/how_to_know_god_patanjali_aphorisms.htm 1.2 Yoga is the control of the thought-waves in your mind. 1.3 When the mind is perfectly still, then you abide in your true Self. 1.4 When not in this state of yoga, you remain identified with the thought-waves. 1.12 Thought-waves are controlled by means of practice, and non-attachment. 1.13 Practice is the repeated effort to follow the disciplines which give permanent control of the mind and its thought waves. 1.14 Practice becomes firmly grounded when it has been cultivated for a long time, uninterrupted, with earnest devotion. 1.15 Non-attachment is self-mastery; freedom from desire. 1.23 Concentration of the mind may also be attained through devotion to God. 1.29 Hence comes knowledge of ultimate reality, super-consciousness. And destruction of the obstacles to that knowledge. 1.34 The mind may also be stilled and calmed by expulsion and retention of the breath. 1.36 Concentration of the mind may also be attained by fixing the mind upon the Inner Light in the lotus of the heart. It is beyond sorrow. 1.39 Or by fixing the mind upon any divine symbol that inspires you. 1.40 The mind of a yogi can concentrate upon any object of any size, from the atomic to the infinitely great. 1.41 Just as a transparent crystal takes color from the object which is nearest to it, so the mind identifies with the object of its concentration, and seems to take on its qualities. This is known as samadhi.  2.20 The experiencer is pure consciousness. It appears to take on the changing colors of the mind. But in reality, it is unchangeable. 2.3 Ignorance of this creates all the other obstacles: egoism, attachment, aversion, and clinging to life. 2.5 To regard the non-eternal as eternal, the impure as pure, the painful as pleasant, and the non-self as Self, this is ignorance.  2.6 To identity consciousness with that which merely reflects consciousness, is egoism. 2.17 Pain is caused by false identification of the experiencer with the objects of experience.  This kind of pain may be avoided. 2.26 Ignorance is destroyed by awakening to your true Self, Universal Consciousness, the Infinite One. 2.28 As soon as all impurities have been removed by practicing the eight parts/limbs of yoga, one’s spiritual vision opens fully. 2.29 The  eight parts of yoga practice are: abstaining from doing evil, doing various observances, having proper posture, control of the breath, withdrawing the mind from the senses, steady concentration, meditation, and total absorption. 3.1 Concentration is holding the mind in one place or fixing it on a divine form, either within the body, or outside it. 3.2 Meditation is an unbroken flow of mental focus toward the object of concentration. 3.3 In meditation, when the true nature of the object shines forth, and is not distorted by the mind of the perceiver, that is absorption (samadhi). 4.29 He who remains undistracted even when he is in possession of all psychic powers, achieves the samadhi called the “cloud of virtue”. 4.30 Then comes cessation of ignorance, the cause of suffering, and freedom from the power of karma. 4.34 Since matter and energy no longer have any purpose to serve for the Atman, they resolve themselves into Prakriti. This is liberation. The Atman shines forth in its own pristine nature, as pure consciousness.

This meal prayer is recited by many Hindu monks, such as those of the Ramakrishna Order. It is from the Bhagavad Gita, Chapter 4, Verse 24. It is a Sanskrit verse often chanted before meals to consecrate the act of eating as a spiritual offering. The prayer emphasizes the idea that all aspects of life, including eating, can be acts of worship when performed with the right mindset. This prayer also reflects the non-duality philosophy of Advaita Vedanta, that all actions and objects are seen as expressions of the same one divine reality (Brahman). Here's the verse in Sanskrit, the usual transliteration, and English translations. SANSKRIT: Brahmārpaṇaṃ Brahma Havirbrahmāgnau Brahmaṇā Hutam,Brahmaiva Tena Gantavyam Brahma Karma Samādhinā. TRANSLITERATION: Brahmārpaṇam brahma havirBrahmāgnau brahmaṇā hutam,Brahmaiva tena gantavyamBrahma-karma-samādhinā. MEANING: "The cook is God. The food is God. The fire that cooks the food is God. The act of offering the food is God. One who sees God in every action, merges with God." "The act of offering is Brahman, the oblation is Brahman, It is offered by Brahman into the fire of Brahman. Brahman alone is to be reached by him who sees Brahman in every action." "The act of offering is divine, the oblation is divine, It is offered by the divine into the sacred fire that is divine. One who sees the divine in every action ultimately merges with the divine."

Selected verses from The Buddha's advice to his son, Rahula. (MN:62) Mahārāhulovādasutta. How to meditate like earth, water, fire, wind, and space. Plus other profound instructions... https://suttacentral.net/mn62/en/sujato?lang=en&layout=plain Meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the earth. For when you meditate like the earth, pleasant and unpleasant contacts will not occupy your mind. Meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Suppose they were to wash both clean and unclean things in the water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like water. For when you meditate like water, pleasant and unpleasant contacts will not occupy your mind. Meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind. Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like fire. In the same way, meditate like fire. For when you meditate like fire, pleasant and unpleasant contacts will not occupy your mind.  Meditate like the wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Suppose the wind were to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, meditate like the wind. For when you meditate like wind, pleasant and unpleasant contacts will not occupy your mind. Meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. Just as space is not established anywhere, in the same way, meditate like space. For when you meditate like space, pleasant and unpleasant contacts will not occupy your mind. When you practice loving-kindness meditation, hostility will be abandoned.  When you practice compassion meditation, cruelty will be abandoned.  When you practice rejoicing meditation, discontent will be abandoned.  When you practice equanimity meditation, aversion will be abandoned.  When you practice non-beauty meditation, lust will be abandoned.  When you practice impermanence meditation, the conceit of self-existence will be abandoned."

The Buddha's teaching on the 4 sublime abidings as described in the early Buddhist texts (Digha Nikaya 13). These 4 meditative moods are said to be sublime because they are the ideal way of conduct towards all living beings. They are the great removers of tension, great peace-makers in social conflict, and great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity, revive joy and hope, and promote human brotherhood/sisterhood against the forces of egotism. https://www.accesstoinsight.org/lib/authors/nyanaponika/wheel006.html The Basic Passage on the Four Sublime States from the Discourses of the Buddha I. Here, monks, a disciple dwells pervading one direction with his heart filled with loving-kindness, likewise the second, the third, and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with loving-kindness, abundant, grown great, measureless, free from enmity and free from distress. II. Here, monks, a disciple dwells pervading one direction with his heart filled with compassion, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with compassion, abundant, grown great, measureless, free from enmity and free from distress. III. Here, monks, a disciple dwells pervading one direction with his heart filled with sympathetic joy, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with sympathetic joy, abundant, grown great, measureless, free from enmity and free from distress. IV. Here, monks, a disciple dwells pervading one direction with his heart filled with equanimity, likewise the second, the third and the fourth direction; so above, below and around; he dwells pervading the entire world everywhere and equally with his heart filled with equanimity, abundant, grown great, measureless, free from enmity and free from distress. — Digha Nikaya 13

“This is what should be doneBy one who is skilled in goodness,And who knows the path of peace:Let them be able and upright,Straightforward and gentle in speech,Humble and not conceited,Contented and easily satisfied,Unburdened with duties and frugal in their ways.Peaceful and calm and wise and skillful,Not proud or demanding in nature.Let them not do the slightest thingThat the wise would later reprove.Wishing: In gladness and in safety,May all beings be at ease.Whatever living beings there may be;Whether they are weak or strong, omitting none,The great or the mighty, medium, short or small,The seen and the unseen,Those living near and far away,Those born and to-be-born —May all beings be at ease!Let none deceive another,Or despise any being in any state.Let none through anger or ill-willWish harm upon another.Even as a mother protects with her lifeHer child, her only child,So with a boundless heartShould one cherish all living beings;Radiating kindness over the entire world:Spreading upwards to the skies,And downwards to the depths;Outwards and unbounded,Freed from hatred and ill-will.Whether standing or walking, seated or lying downFree from drowsiness,One should sustain this recollection.This is said to be the sublime abiding.By not holding to fixed views,The pure-hearted one, having clarity of vision,Being freed from all sense desires,Is not born again into this world.” “Karaniya Metta Sutta: The Buddha’s Words on Loving-Kindness” (Sn 1.8), translated from the Pali by The Amaravati Sangha. Access to Insight (BCBS Edition), 2 November 2013, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.amar.html 

Lady Tsogyal asked the master: How does one then attain enlightenment? The master replied: You are not enlightened through fabricated dharmas; You need a dharma beyond fabrication. You are not enlightened through indicated dharmas; You need a dharma beyond indication. You are not enlightened through explained dharmas; You need a dharma beyond explanation. You are not enlightened through cultivated dharmas; You need a dharma beyond cultivation. Don’t do anything. Don’t go anywhere.Don’t think. Don’t construct.Don’t judge. Don’t focus.Don’t support. Don’t take aim. Don’t cling.Without anything whatsoever, simply remain.Don’t even label this “Buddha.”It is beyond thought, word, and description. READ MORE: https://www.amazon.com/Treasures-Juniper-Ridge-Instructions-Padmasambhava-ebook/dp/B00H6UOF6W

This meditation is especially helpful if you are struggling with intense pain, either physical or emotional. This technique is something I learned from meditation master, Shinzen Young. Instead of simply watching our breath, We're going to do so in a very special way. The mind can only focus well on one or two things at a time, So for this meditation we're going to take a few moments to focus on your breath, The physical sensation of breathing in and out. We're going to explore two pleasant sensations associated with breathing in and out. The oxygenation pleasure you feel when you breathe in, And the relaxation pleasure that you experience when you release the breath out. First let's explore the oxygen pleasure. If you're not sure what I'm referring to, Breathe out for a few moments and hold it there. You'll begin to feel some tension and discomfort. Then when you're ready, Breathe in and notice the pleasant sensation, Which contrasts with that. The pleasure of the nurturing oxygen filling your lungs. Focus in on that pleasure as you breathe in. We'll refer to this as the oxygen pleasure. On each in-breath from beginning to end, Focus all your attention on that pleasure. To the best of your ability, Let your pain or pains be in the background. Let your thoughts be in the background. Let your emotions be in the background. Just to the best of your ability, Focus continually on the pleasure sensation of each in-breath. Just to the best of your ability, Focus continually on the pleasure sensation of each in-breath. Now, Changing things up a bit, Take a slow in-breath and notice how there's some effort when you breathe in, The muscles have to work. Your whole body rises up slightly on the in-breath, Contracting inward ever so slightly. Now breathe out and notice that by contrast, The out-breath takes no effort at all. There's a natural quality of relaxing associated with breathing out. Now, On each out-breath from beginning to end, Focus on that relaxation pleasure, The natural relaxation of letting go. I know this might be challenging, The discomfort might be much stronger than the relaxation pleasure, But to the best of your ability, Focus on that relaxation pleasure. From the beginning to the end of every out-breath. Good. Now, On the in-breath, Focus on the oxygen intake pleasure, And on the out-breath, Focus on the relaxation pleasure. So there's an alternating rhythm of two kinds of pleasure. Always be focusing on one of the two kinds of sensations. Developing a high state of concentration, Breathing in, Breathing out, Gradually more and more focused. Good. Continue to do that as I speak. If this reduces the pain or discomfort, Good. There's a small chance though that relaxing in this way makes the discomfort seem to spread. If you can tolerate that, Keep going a little while longer, And it may change or relent. If you just wish to work with the sensation of breathing in, You can do that. If you just wish to work with the pleasure of breathing out, You can do that. Or you can alternate between the two if that feels more productive. Focus in this way for as long as seems helpful... Medical Disclaimer The information and practices provided through my meditation sessions, workshops, classes, and related materials are for educational and informational purposes only and are not intended as a substitute for medical advice, diagnosis, or treatment. Always consult with a qualified healthcare provider before starting any new wellness practice, particularly if you have a pre-existing medical condition, are pregnant, or are taking medications. Meditation and breathwork techniques may impact physical and emotional states. I am not a licensed medical professional, therapist, or counselor, and the techniques shared are not intended to diagnose, treat, or cure any health conditions. If you experience any discomfort, distress, or adverse effects during a session, you are encouraged to stop immediately and seek professional help.

What is the best way to breathe while meditating? Why do so many meditation teachers talk about meditating on the breath? Breathwork refers to a range of breathing techniques and practices designed to improve physical, mental, and emotional well-being. It encompasses methods that can induce relaxation, increase energy, and facilitate altered states of consciousness. Breathwork is often used in therapy, meditation, and spiritual practices. Coherent Breathing involves maintaining a steady breathing rhythm, typically around 5-6 breaths per minute, to achieve optimal heart rate variability (HRV) and a state of balance between the body and mind. This method helps reduce stress, enhance focus, and improve overall well-being. Pranayama is a yogic breathing practice from ancient India, focused on controlling the breath to regulate life force energy (prana). It includes techniques such as Nadi Shodhana (alternate nostril breathing), Kapalabhati (skull-shining breath), and Bhastrika (bellows breath), which aim to enhance physical health, mental clarity, and spiritual awareness. Tummo, or "inner fire" breathing, is a Tibetan meditative practice involving controlled breathing and visualization to generate heat and awaken energy within the body. It has gained attention for its ability to enhance focus, build resilience to cold, and elevate consciousness. Holotropic Breathing is a powerful breathwork technique developed by Stanislav Grof, used to achieve altered states of consciousness for emotional healing and self-exploration. It involves deep, rhythmic breathing combined with evocative music in a controlled setting, often facilitated by trained practitioners. Resonant Breathing, also known as Resonance Frequency Breathing, involves breathing at a specific rhythm (around 5-7 breaths per minute) to synchronize the heart, lungs, and nervous system. This practice is often used for stress reduction, emotional balance, and improved cardiovascular health. These practices collectively explore the transformative potential of conscious breathing to enhance well-being, mindfulness, and self-awareness.

Mokshadas explains the best meditation postures for achieving relaxation and focus, emphasizing the importance of finding a comfortable position that suits your body. Here are the key positions covered: Chair-Sitting Meditation: Perfect for work or travel, this position involves sitting upright with feet flat on the floor and knees at a 90-degree angle, ensuring your back and neck are aligned. Standing Meditation: For those who prefer being upright, this posture involves standing tall, feet shoulder-width apart, with slightly bent knees and a focus on grounding through the feet. Kneeling Meditation: This pose offers natural spinal alignment by kneeling with bent knees, placing a cushion between the bottom and heels if needed for comfort. Lying-Down Meditation: Ideal for complete relaxation, this posture involves lying on your back with arms at your sides, optionally elevating the knees for lower back support. Learn More: https://www.healthline.com/health/mental-health/meditation-positions

A convenient way to classify meditation techniques. Five main ways to focus. Try each type many times. Only then can you skillfully choose whichever works best for you, and when. Focus In   (internal subjective thoughts and feelings) Focus Out   (the objective external world) Focus on Rest  (peace, stillness, relaxation) Focus on Change  (impermanence, emptiness, flow) Focus on Positive  (images, words, feelings)

You want to see things from the mountain top? According to Vedanta, these are the four main ways to ascend to the mountain top of Enlightenment. Ideally, we recommend combining the four main practices or alternating between them, for the integral development of body, mind and soul. Karma Yoga is the path of physical action and suits people with active temperaments . To practice this path involves performing actions selflessly – without thinking of success or reward – which purifies the heart and reduces the ego.  Bhakti Yoga is the yoga of devotion and is perfect for people who are emotional by nature. Through prayer, worship and ritual, one comes to see the Divine as the embodiment of love. Chanting mantras is an essential part of Bhakti Yoga. Jnana Yoga is the yoga of wisdom/philosophy, and is most suitable for intellectual people. The philosophy of Vedanta teaches analytical self-enquiry into one’s own true nature, with the goal of recognizing the Supreme Self in oneself and in all beings. Raja Yoga is the science of silencing the mind, and directing the flow of vital energies. The asanas (body postures) and pranayamas (breathing exercises) are an integral part of this yoga path. The main practice of Raja Yoga is silent meditation. LEARN MORE: https://ebooks.advaitaashrama.org/product/four-yogas-of-vivekananda-1

Meditation is generally considered safe and beneficial for most individuals, offering advantages such as reduced stress, improved concentration, and enhanced emotional well-being. However, some people may experience challenges or adverse effects, particularly if they have certain mental health conditions or engage in intensive meditation practices without proper guidance. Potential Risks: Emotional Distress: Some individuals may encounter increased anxiety, panic attacks, or resurfacing of traumatic memories during meditation sessions. Dissociation: Feelings of detachment from reality or oneself can occur, especially during deep or prolonged meditation. Physical Discomfort: Extended periods of sitting can lead to discomfort or pain, particularly if posture is incorrect. Worsening of Psychiatric Symptoms: Individuals with pre-existing mental health conditions, such as depression or PTSD, might experience an exacerbation of symptoms. Recommendations to Mitigate Risks: Seek Professional Guidance: Consult with a qualified meditation instructor or mental health professional, especially if you have underlying mental health concerns. Start Gradually: Begin with shorter meditation sessions and increase duration as you become more comfortable. Practice Mindfulness: Pay attention to your thoughts and feelings during meditation, and discontinue the practice if you experience significant distress. Maintain Physical Comfort: Ensure proper posture and take breaks as needed to prevent physical discomfort. If you experience persistent negative effects from meditation, it's important to consult a healthcare professional to discuss your experiences and consider alternative approaches to well-being.

What does renunciation mean? Try not to see it only through a negative lens. Renunciation is not just about giving things up. More than just dispassion for "the world", it means even more so, longing for communion with God. "Sell all that you have and give it to the poor, and follow me." - says the Christ. True renunciation is the total absence of selfish motives not the mere abstinence from physical contact. True renunciation does not come by laborious efforts but comes spontaneously. You don't really renounce things so much as they drop away from you on their own. You are attached to only that which has meaning for you. When things become irrelevant and useless to you, when things lose their meaning and value, you automatically detach from them. The beginning of the realization of your aloneness / all-one-ness provides the spark which ignites the spirit of detachment in you. (However...) Once you have realized the eternal relation between the eternal God and the eternal Soul, the scene begins to shift. You are now ready to embrace what you had renounced earlier. All the apparent contradictions stand resolved. In that state, says Vivekananda, all delusion disappears. Maya, instead of being a horrible, hopeless dream, becomes beautiful, and this earth, instead of being a dungeon or a prison house, becomes our playground. Dangers and difficulties, even all sufferings, become deified and show us their real nature. That behind everything, God is standing as the One. You don't renounce anything anymore, because you are All and are Everything. You began the spiritual quest by renouncing, by negating, by separating.. You now end it by embracing, affirming, unifying. For those interested in delving deeper into this subject, Monasticism: Ideal and Traditions is available through https://vedanta.com The book Monasticism: Ideal and Traditions offers a comprehensive exploration of monastic practices across various religious traditions, including Hinduism, Buddhism, Christianity, and Jainism. It features contributions from scholars and practitioners, including Swami Vivekananda, Swami Lokeswarananda, and Swami Swahananda, providing insights into the evolution and ideals of monastic life. This compilation highlights how the Ramakrishna Order, inspired by Vivekananda's teachings, integrates elements from multiple religious traditions into its monastic practices. The book serves as a valuable resource for understanding the diverse facets of monasticism and its role in spiritual growth.

Everything in the universe vibrates, all the way down to the bedrock of existence. From the smallest part of the atom all the way up to pulsating stars, everything vibrates. Atoms upon atoms, upon atoms, a whole ocean of electrons, protons, neutrons - making molecules upon molecules upon molecules.   Light is just vibration. Colors are just vibrations. Sounds are vibrations. Many of these things can be measured. Brainwaves like alpha, beta, and delta, are just vibrations of mental energies. Your whole life, and the whole Universe, is vibrating. The fundamental laws of nature are what keep everything in a state of coherence. That’s one of the reasons things seem so solid and stable. The body itself is nothing but vibrations. We are giving off vibrations and absorbing vibrations from the environment around us. The sunlight, moonlight, the trees, and ocean tides.. Everything vibrates at its own frequency - and affects the human body in some way. We affect other things, and other things affect us. Have you ever tried influencing a plant? If you are mean or kind to a plant, it will respond. It’s not the exact words you use when you communicate with the plant, but rather the quality of your energy - the tone of your message. On very subtle levels we are interacting with everyone and everything around us. They yogis of ancient times figured out that sound and other energy waves are typically distributed in a circle. From a central point, energy ripples outwards in a circle. This is why so many objects in space are circular or spherical. So you could say, one way to look at it all is to say, we are all a bunch of intersecting circles. This may be why some of us are good at intuitively knowing about far off people, places, or things. Another idea to explore is, within our own personal sphere of energies, can we balance and harmonize all of our circles, all of our organs, our frequencies and vibrations?  We can theorize that when we are ill, or confused, or upset, it could be because our energies are in disharmony, out of balance, with too many conflicting frequencies, disrupting our prana. When we are peaceful, healthy, intuitive, focused, and resilient, it could be because the frequencies of our heart, mind, and soul, are resonating together in harmonious balance. The organs in the physical body and the wheels of energy in the subtle-body all have unique vibratory frequencies. How can we harmonize them? Mantra. If you harmonize them - you can then be in greater harmony with the whole universe.  We want to harmonize our physical, mental, and emotional energies. We want to harmonize our gross, subtle, and causal bodies. And we can do it by repeating a mantra. The mantra itself is made of special vibrations. Every time you repeat the mantra, you are raising a wave in the ocean of your mental energy. That wave then pervades the mind stuff, and ripples out into the universe. The reason everything is vibrating, the root cause of vibration, is called prana. The sum total of all energies in the universe. Gravitation, electromagnetism, the strong and weak nuclear forces, etc. All these things together are prana. Prana also makes up mental energy, thoughts, words, etc. In the body we think of it mostly as the “vital force” and we often work with it through breathing techniques called pranayama. But the best and most efficient way to harmonize all the systems and get all the factors working together is - mantra repetition (in a slow, smooth, steady rhythm). We will harmonize the heart and mind. We will harmonize the gross, subtle, and causal bodies. Thereby harmonizing our self with all of creation - and the sum total of all energies - all the way down to the bedrock of existence.

“If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are.”  - Thich Nhat Hanh The Buddha called this Dependent Origination, sometimes also known as Interdependent Co-arising, or even Inter-being, a term coined by Zen Master Thich Nhat Hanh. It is an understanding that no thing spontaneously exists all on its own. All things are influenced by many others.  “This is, because that is. This is not, because that is not. This ceases to be, because that ceases to be.” We begin to understand that nothing is an island unto itself. No thing is separate all on its own, and that no thing is completely self-contained or self-reliant. Everything that is, exists solely because of other events that have also co-arisen. All things are dependent upon cause and effect. Everything is connected. and there is nothing more profound. Up can’t exist without down, that East can’t exist with West, that wealth cannot exist without poverty, that life cannot exist without death.  All things are empty of their apparent separate self . all things are interdependent.  We see that the cup of coffee in our hands could not exist without the woman who ordered the bag of beans into her store. Looking deeper, we see the truck the beans arrived on, and its driver. We see the fuel in its tank and the man who pumped it. We see the woman who roasted the beans and packaged them. We see the ship the beans sailed on from Peru, and all of the hands on deck who ensured its safe arrival. We see the farmer who cared for the soil, who planted the crop, and who picked the beans. We see the sunshine that made the plants grow. Furthermore, each and every one of these conditions each had their own complex web of factors that contributed to their unique arising as well. We see the clouds the water fell from that landed on the crop. We see the rivers in which they once flowed. We see all of the decisions in each of the people’s lives that led to their interaction with the coffee bean, and we see all of the things which then influenced each of those decisions too. Infinitely.. it goes on. Everything impacts everything else. And everything depends upon everything else. When we intimately understand the interconnection and interdependence that exists between all things, We see that all things are truly equal, man or animal, river or rock.  Adapted from: ⁠http://www.zenthinking.net/blog/finding-peace-through-our-mutual-co-existence-and-interdependency⁠

Selected verses from the Anuttariya Sutta (AN 6:30) of Theravada Buddhism. “Monks, these six things are unsurpassable. Which six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing. But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing. But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition. But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training. But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service. But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection. These are the six unsurpassable things. Translation by Bhikkhu Sujatohttps://suttacentral.net/an6.30/en/sujato?lang=en

Not sure which technique is best for you? Not sure how to find out or where to begin? Here is my short, straightforward answer. Try a variety of methods, multiple times.

We usually react to life by either: wanting, rejecting, or ignoring. But a fourth possibility is mindfulness. Jon Kabat Zinn defines mindfulness as a combination of three things:  (1) Intentionally paying attention (2) in the present moment (3) nonjudgmentally. Shinzen Young and his work at Harvard Medical, defines mindfulness as a combination of three things:  (1) Focused awareness (2) sensory clarity (3) equanimity. Use whichever terminology you prefer. And you can use just about anything as an object of meditation. But pure unbroken focus alone is not “mindfulness”. To qualify as mindfulness meditation, it must have the 3 qualities listed above.  That also means that 2 out of 3 is not enough. You may be focused AND have sensory clarity in the present moment, but if you are judging your experience, you only have 2 out of 3 going for you. True mindfulness meditation includes the practice of equanimity a.k.a. non-judgement. Practicing allowing this moment to be whatever it is. Again and again and again.

Meditation master Shinzen Young says, mindfulness meditation increases total happiness in five ways: 1. Reduces Suffering & Stress 2. Elevates Positive Feelings of Fulfillment 3. Gives You a Deeper Understanding of Yourself at All Levels 4. Helps You Make Positive Behavior Changes  5. Elevates Your Feelings of Connection to Others See the full happiness grid chart here: https://www.shinzen.org/wp-content/uploads/2020/09/Happiness.pdf

Selected verses from the Dhātuvibhaṅga Sutta (Majjhima Nikāya 140) of Theravada Buddhism. “He understands thus: ‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time. If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness… …to the base of nothingness…to the base of neither-perception-nor-non-perception and to develop my mind accordingly, then this equanimity of mine, supported by that base, clinging to it, would remain for a very long time.’ “He understands thus: ‘If I were to direct this equanimity, so purified and bright, to the base of infinite space and to develop my mind accordingly, this would be conditioned. If I were to direct this equanimity, so purified and bright, to the base of infinite consciousness…to the base of nothingness…to the base of neither-perception-nor-non-perception and to develop my mind accordingly, this would be conditioned.’ He does not form any condition or generate any volition tending towards either being or non-being. Since he does not form any condition or generate any volition tending towards either being or non-being, he does not cling to anything in this world. When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbāna. He understands thus: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ ...... “Formerly, when he was ignorant, he experienced covetousness, desire, and lust; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Formerly, when he was ignorant, he experienced anger, ill will, and hate; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Formerly, when he was ignorant, he experienced ignorance and delusion; now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Therefore a bhikkhu possessing this peace possesses the supreme foundation of peace. For this, bhikkhu, is the supreme noble peace, namely, the pacification of lust, hate, and delusion. “So it was with reference to this that it was said: ‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ “‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ So it was said. “Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be non-percipient’ is a conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumor, conceiving is a dart. By overcoming all conceivings, bhikkhu, one is called a sage at peace. And the sage at peace is not born, does not age, does not die; he is not shaken and does not yearn. For there is nothing present in him by which he might be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be shaken? Not being shaken, why should he yearn? “So it was with reference to this that it was said: ‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’  READ MORE: https://suttacentral.net/mn140/?view=normal&lang=en

An infinite array of worlds; an infinite ocean of realms…  As I bring them all to mind, I hold with compassion all the beings they contain. My body, enjoyments, and whatever I own; my aggregates, elements, and senses; my aspirations and everything I grasp as mine…  Letting them all go, may I be blessed with the end of self-grasping.  May I now release all forms of greed, hatred, and delusion. Completely liberated from the bounds of real and unreal; transcending all concepts of arising, cessation, and abiding; attainment and non-attainment, affirmation and denial… I bow to: The Great Perfection.  The Great Completion.  The Supreme Mandala. I bow to the Buddhas of all places and times.  Please bless me to remember my buddha nature, the true condition, the natural state, primordially enlightened mind. May ALL beings be free from suffering and swiftly attain the most precious jewel. Unsurpassed, perfectly complete Enlightenment.

Selected verses from the Ashtavakra Gita. A beloved book from the Advaita Vedanta tradition. Translated by Thomas Byrom and published as "Heart of Awareness" by Shambhala Dragon Editions. Earlier translations are available through Vedanta Press. "Rare is the broad-minded person who has neither attraction for nor aversion to: duty, prosperity, desire, liberation, life, and death."  "A person of Knowledge does not desire the dissolution of the universe, nor has aversion to its existence. Therefore, One lives happily on whatever subsistence comes as a matter of course."  "Where is delusion, where is the universe, where is renunciation, moreover, where is liberation for the One who is and rests beyond it all."  "The steady One who sees the same everywhere, sees no difference between happiness and misery, man, and woman, prosperity and adversity."  "The enlightened One neither abhors the objects of the senses, nor craves for them. Ever with a detached mind, he experiences them as they come."  "Those desirous of worldly enjoyment, and those desirous of spiritual liberation, both are found in this world. But rare is one who is not desirous of either enjoyment nor liberation."  "The knower of Truth is never miserable in this world, for the whole universe is filled by himself alone."  "Let the body last to the end of the age or let it go even today. Where is there any increase or decrease for You, pure consciousness?"

Selected verses from The Gospel of Garab Dorje: The Highest Secret Teachings of Tibetan Buddhism. Translated by Christopher Wilkinson. Published by Lotus Press. You are and always have been Infinite Consciousness, the living presence and creative power of the Divine, the vast spaciousness of being, always good, and beyond the grasp of the intellect. Perfect love being your essence, attainment is already complete, and there is no need to strive at practicing compassion. Phenomena are not other than the True Condition, the Great Perfection. Without input on our part, phenomena appear and disappear. Self-liberating by nature, revealing the way. The suffering of sentient beings is only the play of Infinite Consciousness, intrinsically perfect energy, in varied forms. The Mind gives rise to all appearances. Being unborn, it is indestructible. This timeless space of Pure Being is beyond the reach of thought. There is no need to conceptualize nor to purify the mind of concepts. The deepest meditative tranquility does not think of itself as this or that. Real meditation is effortless letting go, into The Great Perfection. Abiding in spacious consciousness, beyond desire and directed intent, one's condition widens to infinity. Primordial Enlightenment is the source of All. Its manifestations are marvelous wonders. Appearances, symbols of the All-Good, never change into something other than Pure Presence. All possible circumstances and all beings in them arise non-dually from this Pristine Continuum. The True Condition cannot be grasped conceptually, but appears in various ways, according to how one thinks about it. Blessed are the ones who abide continuously in The True Condition, not discriminating between self and other. They enjoy the magical illusion, while abiding in The Great Perfection. In truth, nothing arises, and nothing ceases. Equal in all its manifestations, all forms being One in reality, nothing needs to be dedicated in any direction. The True Condition being intrinsically perfect, there is no need to make offerings. No need for our minds to visualize or intend. Even an instant of this contemplation is Divine Union. And the satisfaction of this union fulfills all spiritual commitments. Non grasping is already the perfect offering. Equanimity is already the perfect mantra. Obscured by active striving, The Great Perfection cannot be realized. The sky of Mind presents nothing that requires improvement or cultivation, avoidance or acceptance. We are not peering into the beyond nor hankering for special feelings or visions. The sky of Mind does not crystallize into anything which could be a source of hope or fear. This being the case we simply sit. When this becomes our lived experience then all appearances (both inner and outer) are recognized as waves of the ocean of infinite consciousness. We allow them to appear and self-liberate. Because of its invisible intelligence and equanimity, whatever we intend appears, and because the True Condition is nothing, no-thing, it can bring forth the appearance of anything whatsoever. When we get involved with vows, techniques, good works, mandalas, stages and paths, we are inadvertently cherishing and holding on to the small self. Striving with notions about purity is a mistaken path. The light of wisdom, the clear light of awareness, is already perfect. The Alll-Good is endlessly playful. The non-dual reality will reflect itself to us in just the way we think about it. Everything is the energetic play of primordial enlightened mind. The real significance of desire is the wish to know that all appearances are in fact The Great Perfection...

This is where it all starts. An invitation to spend more time tending the garden of your mind. Beginning with understanding the "I AM" principle.