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Read through the most famous quotes by topic #meditation
For moderns - for us - there is something illicit, it seems, about wasted time, the empty hours of contemplation when a thought unfurls, figures of speech budding and blossoming, articulation drifting like spent petals onto the dark table we all once gathered around to talk and talk, letting time get the better of us. _Just taking our time_, as we say. That is, letting time take us. "Can you say," I once inquired of a sixty-year old cloistered nun who had lived (vibrantly, it seemed) from teh age of nineteen in her monastery cell, "what the core of contemplative life is?" "Leisure," she said, without hesitation, her china blue eyes cheerfully steady on me. I suppose I expected her to say, "Prayer." Or maybe "The search for God." Or "Inner peace." Inner peace would have been good. One of the big-ticket items of spirituality. She saw I didn't see. "It takes time to do this," she said finally. Her "this" being the kind of work that requires abdication from time's industrial purpose (doing things, getting things). By choosing leisure she had bid farewell to the fevered enterprise of getting-and-spending whereby, as the poet said, we lay waste our powers. ↗
That's why it's called a practice. We have to practice a practice if it is to be of value. ↗
#health #inspiration #meditation #yoga #art
The disciplines of physical exercise, meditation and study aren't terribly esoteric. The means to attain a capability far beyond that of the so-called ordinary person are within the reach of everyone, if their desire and their will are strong enough. I have studied science, art, religion and a hundred different philosophies. Anyone could do as much. By applying what you learn and ordering your thoughts in an intelligent manner it is possible to accomplish almost anything. Possible for an 'ordinary person.' There's a notion I'd like to see buried: the ordinary person. Ridiculous. There is no ordinary person. ↗
Shin-shin-toitsu-do includes a wide variety of stretching exercises, breathing methods, forms of seated meditation and moving meditation, massage-like healing arts, techniques of auto-suggestion, and mind and body coordination drills, as well as principles for the unification of mind and body. These principles of mind and body coordination are regarded as universal laws that express the workings of nature on human life. As such, they can be applied directly to an endless number of everyday activities and tasks. It is not uncommon when studying Japanese yoga to encounter classes and seminars that deal with the direct application of these universal principles to office work, sales, management, sports, art, music, public speaking, and a host of other topics. How to use these precepts of mind and body integration to realize our full potential in any action is the goal. All drills, exercises, and practices of Shin-shin-toitsu-do are based on the same principles, thus linking intelligently a diversity of arts. But more than this, they serve as vehicles for grasping and cultivating the principles of mind and body coordination. And it is these principles that can be put to use directly, unobtrusively, and immediately in our daily lives. ↗
#meditation #mind-and-body-unification #tempu-nakamura #yoga #art
Emotional baggage,” which is carried over from the past, colors our perceptions. Likewise, past conclusions and beliefs, based on reasoning that may or may not have been accurate, also tint our perception of reality. Retaining our capacity for reason is common sense, but definite conclusions and beliefs keep us from seeing life as it really is at any given moment. Emotional reactions can be unreasonable, and reason can be flawed. It’s difficult to have deep confidence in either one, especially when they’re often at war with each other. But the universal mind exists in the instant, in a moment beyond time, and it sees the universe as it literally is. It’s the universe perceiving itself. It is, moreover, something we can have absolute confidence in, and with that confidence, we can maintain a genuinely positive attitude. ↗
Activities such as chanting, bowing, and sitting in zazen are not at all wasted, even when done merely formally, for even this superficial encounter with the Dharma will have some wholesome outcome at a later time. However, it must be said in the most unambiguous terms that this is not real Zen. To follow the Dharma involves a complete reorientation of one's life in such a way that one's activities are manifestations of, and are filled with, a deeper meaning. If it were not otherwise, and merely sitting in zazen were enough, every frog in the pond would be enlightened, as one Zen master said. Dōgen Zenji himself said that one must practice Zen with the attitude of a person trying to extinguish a fire in his hair. That is, Zen must be practiced with an attitude of single-minded urgency. ↗
#dharma #focus #frogs #meditation #urgency
Although contemplating the nature of the body highlights its less attractive features, the purpose of the exercise is not to demonize the body. While it is certainly true that at times the discourses describe the human body in rather negative terms, some of these instances occur in a particular context in which the point being made is that the speakers in question have overcome all attachment to their body. In contrast, the Kāyagatāsati Sutta takes the physical bliss of absorption attainment as an object for body contemplation. This passage clearly demonstrates that contemplation of the body is not necessarily linked to repugnance and loathing. The purpose of contemplating the nature of the body is to bring its unattractive aspects to the forefront of one's attention, thereby placing the attractive aspects previously emphasized in a more balanced context. The aim is a balanced and detached attitude towards the body. With such a balanced attitude, one sees the body merely as a product of conditions, a product with which one need not identify. ↗
#body-image #buddhism #contemplation #detachment #meditation
