Rainbow Meditation

(Buddhist value: The children learn to discover their innate virtues and potentials) Feel your body becoming lighter and lighter. See all the colours of the rainbow. Feel your body becoming all of the colours of the rainbow. Slowly, you are now giving out red colour. Your whole body becomes red colour. Feel yourself giving out energy and strength. You are now full of energy and strength. Slowly, you are now giving out orange colour. Your whole body becomes orange colour. Feel yourself giving out happiness and joy. You are now full of happiness and joy. Slowly, you are now giving out yellow colour. Your whole body becomes yellow colour.Feel yourself giving out intelligence. You are now full of intelligence. 15 Slowly, you are now giving out green colour. Your whole body becomes green colour.Feel yourself giving out harmony and friendship. You are now full of harmony and friendship. Slowly, you are now giving out blue colour. Your whole body becomes blue colour. Feel yourself giving out peace. You are now full of peace.
From - Guided Meditation for Primary Students

Progress in meditation comes from skilfulness - Part 1

Progress in meditation comes from skilfulness.e mind without effort in meditation becomes dull.Don’t drop the attention. Keep the mind going, being aware of something (preferably citta), don’t stop.Keep seeing how things affect the mind.When things go wrong in meditation or with the retreat in general As Long I. It’s all part of it,this is the cool practice. No tension, check attitude, expectations, lobha. Do not react in practice, or outside it.Keep your mindfulness no matter what the problem. Keep that beauty of the heart.If you want to get a good result in meditation don’t be in a hurry. is ‘being in a hurry’ makes the mind agitated.Sometimes when you enjoy something you are not attached to it. at’s a kind of freedom. Enjoying something without being attached, without being greedy.As long as you are not lost in thought you are meditating, being here and now.Progress in meditation comes from skilfulness.e mind without effort in meditation becomes dull.Don’t drop the attention. Keep the mind going, being aware of something (preferably citta), don’t stop.Keep seeing how things affect the mind.When things go wrong in meditation or with the retreat in general Relax . It’s all part of it, Relax is the cool practice. No tension, check attitude, expectations, lobha. Do not react in practice, or outside it.Keep your mindfulness no matter what the problem. Keep that beauty of the heart.If you want to get a good result in meditation don’t be in a hurry. is ‘being in a hurry’ makes the mind agitated.Sometimes when you enjoy something you are not attached to it. at’s a kind of freedom. Enjoying something without being attached, without being greedy.As long as you are not lost in thought you are meditating, being here and now.Don’t think and run around too much. Save your energy.How is your meditation these days? When you stop thinking, when you even stop labelling, when your mind comes to a complete silence, alert, aware, then you see that fleeting nature, the dream like nature of things.If you cannot be mindful in your daily life you cannot develop understanding of life.Understanding of life and understanding of Dhamma go together.First of all learn to live your daily life mindfully, sanely.Do you understand wholesome and unwholesome states of mind?
From - Contemplation of the Mind

ASANA - part 2

1. Sit in a chair; head up, back straight, knees together, hands on knees, eyes closed. ("The God.") 2. Kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs. ("The Dragon.") 3. Stand; hold left ankle with right hand (and alternately practise right ankle in left hand, etc.), free forefinger on lips. ("The Ibis.") 4. Sit; left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight. ("The Thunderbolt.")>> The extreme of Asana is practised by those Yogis who remain in one position without moving, except in the case of absolute necessity, {16} during their whole lives. One should not criticise such persons without a thorough knowledge of the subject. Such knowledge has not yet been published. However, one may safely assert that since the great men previously mentioned did not do this, it will not be necessary for their followers. Let us then choose a suitable position, and consider what happens. There is a sort of happy medium between rigidity and limpness; the muscles are not to be strained; and yet they are not allowed to be altogether slack. It is difficult to find a good descriptive word. "Braced" is perhaps the best. A sense of physical alertness is desirable. Think of the tiger about to spring, or of the oarsman waiting for the gun. After a little there will be cramp and fatigue. The student must now set his teeth, and go through with it. The minor sensations of itching, etc., will be found to pass away, if they are resolutely neglected, but the cramp and fatigue may be expected to increase until the end of the practice. One may begin with half an hour or an hour. The student must not mind if the process of quitting the Asana involves several minutes of the acutest agony. It will require a good deal of determination to persist day after day, for in most cases it will be found that the discomfort and pain, instead of diminishing, tend to increase. On the other hand, if the student pay no attention, fail to watch the body, an opposite phenomenon may occur. He shifts to ease himself without knowing that he has done so. To avoid this, choose a position which naturally is rather cramped and awkward, and in which slight changes are not sufficient to bring ease. Otherwise, for the first few days, the student may even imagine that he has conquered the position. In fact, in all these practices their apparent simplicity is such that the beginner is likely to wonder what all the fuss is about, perhaps to think that he is specially gifted. Similarly a man who has never touched a golf club will take his umbrella and carelessly hole a putt which would frighten the best putter alive. In a few days, however, in all cases, the discomforts will begin. As you go on, they will begin earlier in the course of the hour's exercise. The
disinclination to practise at all may become almost unconquerable. One must warn the student against imagining that some other position would be easier to master than the one he has selected. Once you begin to change about you are lost. Perhaps the reward is not so far distant: it will happen one day that the pain is suddenly forgotten, the fact of the presence of the body is forgotten, and one will realize that during the whole of one's previous life the body was always on the borderland of consciousness, {17} and that consciousness a consciousness of pain; and at this moment one will further realize with an indescribable feeling of relief that not only is this position, which has been so painful, the very ideal of physical comfort, but that all other conceivable positions of the body are uncomfortable. This feeling represents success. There will be no further difficulty in the practice. One will get into one's Asana with almost the same feeling as that with which a tired man gets into a hot bath; and while he is in that position, the body may be trusted to send him no message that might disturb his mind. Other results of this practice are described by Hindu authors, but they do not concern us at present. Our first obstacle has been removed, and we can continue with the others.
From : THE WAY OF ATTAINMENT OF GENIUS

Walking Meditation

Walkinge Buddha said that the samadhi you develop from walking meditation is much stronger than the samadhi that you develop from sitting meditation.Very important to know because in the moving process if you can stay with that, the awareness is stronger.When you walk it is the sensation that should be the object of meditation. Not the seeing of the ‘lifting’ of the foot in the mind.How do you feel in the muscles? And also the mind, how do you feel in the mind?As you do the walking meditation what is in your mind? Let the mind choose the object, and just be aware of it. What is it doing now? What does it know?It is important to know and note what is the mind doing. You can take any object in walking meditation as long as the mind is known.Don’t go to objects let them come to you.Do you have greed, anger, expectations, or aversion in that mind that is meditating?If you don’t see your own mind (seeing your own mind is meditating) as you are meditating, and your own attitudes, your own mindsets, opinions views and ideas in that mind, you can’t say that you are practising.Attention of  to body and  to mind. Gradually go to  mind. Use the step as an anchor, begin by putting your attention at the heel of the foot, when mental activity appears turn your attention to the mind for as long as it takes.Deal with it until it clears, then return to your paying attention to your walking, until something appears in the mind again. en turn your attention to the mind, observe the mind.If some powerful, overwhelming mental state appears, stop and deal with it. Sit down on a chair if you have to, giving it  of your attention for as long as it takes to deal with it.Daily ActivitiesWhere is awareness?What is it doing?What is it aware of?Aware of something?What does that feel like?What are the sensations involved?Use body movements and sensations as reference point-anchor, and observe the mind. (Mental impressions, states, reactions).Again, when a powerful mental state appears turn your attention to it just like we said in walking.
From - Contemplation of the Mind

‘Evam Me Sutam

‘Evam Me Sutam…’Mind is the forerunner. Everything that we know and experience is seen and touched first by the mind. It is the mind that is ‘e most amazing show on Earth and Beyond’, by far. And so much more interesting and exciting than anything else, in this Satipatthana practice.So would you like to watch?To follow, you may take with you one thing only: Awareness! You might experience some difficulty leaving everything else behind!As for myself I am eternally grateful to those who taught me Satipatthana. e Buddha, the Dhamma, the Sangha.When we practice in a way that, what we experience is a ‘pair’, an object and a knowing of it, we don’t experience the knowing of it as an object by itself, but very easily we take it as an ‘I’.We are told that this knowing is not an ‘I’ and that it is unstable; but that, is an understanding of an intellectual nature. Because it is not easy for us to experience it first hand in this way.When we actually practise it, is very hard to see that it is not ‘I’ who is ‘thinking’, ‘paining’, ‘wanting’, ‘planning’, and ‘feeling angry’.So most people don’t know the knowing mind and very rarely they might get to the point where they can see the knowing mind that is aware of the object.e only way to go beyond this kind of understanding is to experience that knowing or noting mind as object.Only when we practice Cittanupassana we can clearly see that another knowing mind arises and becomes aware of the noting mind as its object.And yet another knowing mind arises and is aware of all of the above! And so on.en we can clearly see that noting mind is object and not ‘I’. e idea of ‘knowing’ as ‘I’, simply doesn’t make sense any more.And that, is not intellectual understanding, that is experiential understanding, that is Dhamma.People who come from other kinds of practising, often find it difficult to stop having as reference point-anchor the ‘rising and falling’, of the abdomen.Once you get familiar and able to see the noting mind you will find that the noting mind is just as ‘big’ and reliable if not bigger than the abdominal movement to have as reference point-anchor, in the practice.e noting mind in this practice is the reference point-anchor, and all other minds are objects.However Anapana and the ‘rising and falling’ of the abdomen have their use here too.Most people ask: ‘What is the difference between the Mahasi method and this one?’ e method is the same the technique is different because the emphasis is on the mind.
from - Contemplation of the Mind