Seven Steps Buddhist Breath Meditation

1. Buddhist breath meditation one. Start out with three or seven long in-and-out breaths, thinking bud- with the in-breath and dho with the out. Keep the meditation syllable as long as the breath.
2. Buddhist breath meditation two : Be clearly aware of each in-and-out breath during this meditation.
3. Buddhist breath meditation three : Observe the breath as it goes in and out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if
   breathing in long and out long is uncomfortable, try breathing in short and out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.
   
   To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the
   base of the skull again and let it spread down your spine, down your left leg to the ends of your toes and out into the air. (If you are female, begin with the left side first, because the male and female nervous systems are different.)
   
   Then let the breath from the base of the skull spread down over both shoulders, past your elbows and wrists, to the tips of your fingers and out into the air.
   
   Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs and liver, all the way down to the bladder and colon.
   
   Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.
   
   Let all these breath sensations spread so that they connect and flow together, and you'll feel a greatly improved sense of well-being.
4. Buddhist breath meditation four : Learn four ways of adjusting the breath:
   a. in long and out long
   b. in short and out short,
   c. in short and out long,
   d. in long and out short.

   
   Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition and your breath are always changing.
5. Buddhist breath meditation five : Become acquainted with the bases or focal points of the mind--the resting spots of the breath--and center your awareness on whichever one seems most comfortable. A few of these bases are:
   a. the tip of the nose,
   b. the middle of the head,
   c. the palate,
   d. the base of the throat,
   e. the breastbone (the tip of the sternum),
   f. the navel (or a point just above it).
   
   If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely and naturally. Let the mind be at ease with the breath--but not to the point where it slips away.
6. Buddhist breath meditation six : Spread your awareness--your sense of conscious feeling--throughout the entire body.
7. Buddhist breath meditation seven : Coordinate the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible.
   
   
   
   May your Meditation bring you inner peace and harmony.

A Mind Like Sky

Meditation comes alive through a growing capacity to release our habitual entanglement in the stories and plans, conflicts and worries that make up the small sense of self, and to rest in awareness. In meditation we do this simply by acknowledging the moment-to-moment changing conditions—the pleasure and pain, the praise and blame, the litany of ideas and expectations that arise. Without identifying with them, we can rest in the awareness itself, beyond conditions, and experience what my teacher Ajahn Chah called jai pongsai, our natural lightness of heart. Developing this capacity to rest in awareness nourishes samadhi (concentration), which stabilizes and clarifies the mind, and prajna (wisdom), that sees things as they are.

We can employ this awareness or wise attention from the very start. When we first sit down to meditate, the best strategy is to simply notice whatever state of our body and mind is present. To establish the foundation of mindfulness, the Buddha instructs his followers "to observe whether the body and mind are distracted or steady, angry or peaceful, excited or worried, contracted or released, bound or free." Observing what is so, we can take a few deep breaths and relax, making space for whatever situation we find.

From this ground of acceptance we can learn to use the transformative power of attention in a flexible and malleable way. Wise attention—mindfulness—can function like a zoom lens. Often it is most helpful to steady our practice with close-up attention. In this, we bring a careful attention and a very close focus to our breath or a sensation, or to the precise movement of feeling or thought. Over time we can eventually become so absorbed that subject and object disappear. We become the breath, we become the tingling in our foot, we become the sadness or joy. In this we sense ourself being born and dying with each breath, each experience. Entanglement in our ordinary sense of self dissolves; our troubles and fears drop away. Our entire experience of the world shows itself to be impermanent, ungraspable and selfless. Wisdom is born.

But sometimes in meditation such close focus of attention can create an unnecessary sense of tightness and struggle. So we must find a more open way to pay attention. Or perhaps when we are mindfully walking down the street we realize it is not helpful to focus only on our breath or our feet. We will miss the traffic signals, the morning light and the faces of the passersby. So we open the lens of awareness to a middle range. When we do this as we sit, instead of focusing on the breath alone, we can feel the energy of our whole body. As we walk we can feel the rhythm of our whole movement and the circumstances through which we move. From this perspective it is almost as if awareness "sits on our shoulder" and respectfully acknowledges a breath, a pain in our legs, a thought about dinner, a feeling of sadness, a shop window we pass. Here wise attention has a gracious witnessing quality, acknowledging each event—whether boredom or jealousy, plans or excitement, gain or loss, pleasure or pain—with a slight bow. Moment by moment we release the illusion of getting "somewhere" and rest in the timeless present, witnessing with easy awareness all that passes by. As we let go, our innate freedom and wisdom manifest. Nothing to have, nothing to be. Ajahn Chah called this "resting in the One Who Knows."

Yet at times this middle level of attention does not serve our practice best. We may find ourself caught in the grip of some repetitive thought pattern or painful situation, or lost in great physical or emotional suffering. Perhaps there is chaos and noise around us. We sit and our heart is tight, our body and mind are neither relaxed nor gracious, and even the witnessing can seem tedious, forced, effortful.

In this circumstance we can open the lens of attention to its widest angle and let our awareness become like space or the sky. As the Buddha instructs in the Majjhima Nikaya, "Develop a mind that is vast like space, where experiences both pleasant and unpleasant can appear and disappear without conflict, struggle or harm. Rest in a mind like vast sky."

From this broad perspective, when we sit or walk in meditation, we open our attention like space, letting experiences arise without any boundaries, without inside or outside. Instead of the ordinary orientation where our mind is felt to be inside our head, we can let go and experience the mind's awareness as open, boundless and vast. We allow awareness to experience consciousness that is not entangled in the particular conditions of sight, sound and feelings, but consciousness that is independent of changing conditions—the unconditioned. Ajahn Jumnien, a Thai forest elder, speaks of this form of practice as Maha Vipassana, resting in pure awareness itself, timeless and unborn. For the meditator, this is not an ideal or a distant experience. It is always immediate, ever present, liberating; it becomes the resting place of the wise heart.

Fully absorbed, graciously witnessing, or open and spacious—which of these lenses is the best way to practice awareness? Is there an optimal way to pay attention? The answer is "all of the above." Awareness is infinitely malleable, and it is important not to fixate on any one form as best. Mistakenly, some traditions teach that losing the self and dissolving into a breath or absorbing into an experience is the optimal form of attention. Other traditions erroneously believe that resting in the widest angle, the open consciousness of space, is the highest teaching. Still others say that the middle ground—an ordinary, free and relaxed awareness of whatever arises here and now, "nothing special"—is the highest attainment. Yet in its true nature awareness cannot be limited. Consciousness itself is both large and small, particular and universal. At different times our practice will require that we embrace all these perspectives.

Every form of genuine awareness is liberating. Each moment we release entanglement and identification is selfless and free. But remember too that every practice of awareness can create a shadow when we mistakenly cling to it. A misuse of space can easily lead us to become spaced-out and unfocused. A misuse of absorption can lead to denial, the ignoring of other experiences, and a misuse of ordinary awareness can create a false sense of "self" as a witness. These shadows are subtle veils of meditative clinging. See them for what they are and let them go. And learn to work with all the lenses of awareness to serve your wise attention.

The more you experience the power of wise attention, the more your trust in the ground of awareness itself will grow. You will learn to relax and let go. In any moment of being caught, awareness will step in, a presence without judging or resisting. Close-in or vast, near or far, awareness illuminates the ungraspable nature of the universe. It returns the heart and mind to its birthright, naturally luminous and free.

To amplify and deepen an understanding of how to practice with awareness as space, the following instructions can be helpful. One of the most accessible ways to open to spacious awareness is through the ear door, listening to the sounds of the universe around us. Because the river of sound comes and goes so naturally, and is so obviously out of our control, listening brings the mind to a naturally balanced state of openness and attention. I learned this particular practice of sound as a gateway to space from my colleague Joseph Goldstein more than 25 years ago and have used it ever since. Awareness of sound in space can be an excellent way to begin practice because it initiates the sitting period with the flavor of wakeful ease and spacious letting go. Or it can be used after a period of focused attention.

Whenever you begin, sit comfortably and at ease. Let your body be at rest and your breathing be natural. Close your eyes. Take several full breaths and let each release gently. Allow yourself to be still.

Now shift awareness away from the breath. Begin to listen to the play of sounds around you. Notice those that are loud and soft, far and near. Just listen. Notice how all sounds arise and vanish, leaving no trace. Listen for a time in a relaxed, open way.

As you listen, let yourself sense or imagine that your mind is not limited to your head. Sense that your mind is expanding to be like the sky-open, clear, vast like space. There is no inside or outside. Let the awareness of your mind extend in every direction like the sky.

Now the sounds you hear will arise and pass away in the open space of your own mind. Relax in this openness and just listen. Let the sounds that come and go, whether far or near, be like clouds in the vast sky of your own awareness. The play of sounds moves through the sky, appearing and disappearing without resistance.

As you rest in this open awareness, notice how thoughts and images also arise and vanish like sounds. Let the thoughts and images come and go without struggle or resistance. Pleasant and unpleasant thoughts, pictures, words and feelings move unrestricted in the space of mind. Problems, possibilities, joys and sorrows come and go like clouds in the clear sky of mind.

After a time, let this spacious awareness notice the body. Become aware of how the sensations of breath and body float and change in the same open sky of awareness. The breath breathes itself, it moves like a breeze. The body is not solid. It is felt as areas of hardness and softness, pressure and tingling, warm and cool sensation, all floating in the space of the mind's awareness.

Let the breath move like a breeze. Rest in this openness. Let sensations float and change. Allow all thoughts and images, feelings and sounds to come and go like clouds in the clear open space of awareness.

Finally, pay attention to the awareness itself. Notice how the open space of awareness is naturally clear, transparent, timeless and without conflict—allowing all things, but not limited by them.

The Buddha said, "O Nobly Born, remember the pure open sky of your own true nature. Return to it. Trust it. It is home."

May the blessings of these practices awaken your own inner wisdom and inspire your compassion. And through the blessing of your heart may the world find peace.

This meditation is one of a variety of practices offered in Jack Kornfield's The Art of Forgiveness, Lovingkindness and Peace (Bantam Books).

Jack Kornfield, who spent many years studying Buddhism in Burma, Thailand and India, is co-founder of the Insight Meditation Society in Barre, Massachusetts, and the Spirit Rock Center in Woodacre, California. He holds a Ph.D. in clinical psychology.

A Mind Like Sky:Wise Attention Open Awareness, Jack Kornfield, Shambhala Sun, May 2003.

Step by Step

To begin, find a comfortable posture for meditation (seated on a cushion or blanket, in a chair, or against a wall). It may be helpful to set a timer for 10, 20, or 30 minutes so you can deepen your meditation without being distracted by the time. You may also want to gently ring a bell at the beginning and end of your meditation.

Place your hands on your knees in Jnana mudra (index and thumb touching), with palms facing up to open your awareness or palms facing down to calm the mind. Scan your body and relax any tension you feel. Let your spine rise from the base of the pelvis. Draw your chin slightly down and let the back of your neck lengthen.

Bring your awareness to the center of your chest. To draw your mind into meditation, start to repeat the sound Om with each exhalation. You can chant Om silently at your heart region or out loud, letting the sound emanate from your chest, as though you have lips on your heart.

Let the sound vibrate like a gong, where the sound of Om ripples in all directions. As you work with the sound, feel that each Om widens your heart like a great lake. As you stay with the Om, feel that your heart is being washed of any unnecessary gripping, tension, or feeling.

If a particular emotion arises and starts to overpower the meditation, allow it to be buoyed by the sea of sound. Look underneath, around, and inside that emotion and discover an insight that may arise from the spaciousness of your inquiry. Gradually, the sound of Om will dissolve into the calm spaciousness of the heart-the great container.

When you are ready, bring your hands together in Anjali Mudra (Salutation Seal) and complete your meditation with a moment of gratitude, reflection, or prayer to integrate the energy of your meditation into your life. You can bring your awareness to your heart anytime throughout the day to return to the seat of unconditional love.

Take 10 minutes out each day

This is a simple, basic meditation that is best done at the start of the day. Find a quiet place where you can sit without being disturbed.

Take a couple of deep breaths and close your eyes. Become aware of your senses: the feelings in the body, the sounds and the smells around you.

Don’t think about them, simply notice them.

Next become aware of the breath.

You don’t need to breathe in any special way, just notice how the rising and falling movement of the breath feels in the body. Each time the mind wanders, gently bring it back to that same point of focus — the rising and falling sensation of the breath.

Make it a daily exercise

A bit like learning any new skill, meditation works best when you do it regularly and often. It doesn’t have to be at the same time every day, but you may well find it easier to stick to this way.

Be conscious of what you’re doing

We live on auto-pilot, especially when we do things that we have done thousands of times before — brushing your teeth or drinking a cup of tea, for example.

Choose just one of these activities to be fully conscious of each day.

Rather than let the mind wander off into worrying, planning or thinking about things, notice what it feels like to actually drink a cup of tea. What does it taste, feel and smell like? It’s amazing how much we miss because we are simply lost in thought.

Resist the urge to control the mind

When we first become aware of the constant chatter of our thoughts, we try to “stop thinking”, which is impossible. Focus instead on being at ease with whatever is happening in the mind. If it’s busy, OK, it’s busy. Resist the temptation to try to control it. If you feel irritated or upset, that’s just how it is sometimes. Don’t fight it. Let thoughts come, acknowledge them and let them go. By allowing thoughts and feelings to flow in this way, they are usually much more short-lived.

Shift the focus from ‘me’ to ‘you’

Have you ever noticed that the more you focus on your own problems, the bigger they seem to get? Take a moment to reflect on those people close to you who might also be having a tough time with things right now. How are they feeling? This simple exercise helps to put your own difficulties into perspective and to develop empathy and understanding towards that other person.

Ease off the gas

If you look at the best sportsmen and women, they seem to play with a sublime lack of effort. Roger Federer, the tennis player, is one of the best examples of this. Trying harder does not mean performing better — often it’s just the opposite. By approaching everyday activities in a slightly more relaxed and measured way, things not only will become more enjoyable, but also will be done that much better.

Take practical steps

When life becomes so busy that you hardly have time to breathe, it’s unrealistic to expect a lot of headspace.

If it’s possible, try to simplify life a little. Look for ways to reduce the amount you’re doing, or ways of doing it more effectively. Similarly, if you have lots of thoughts racing around your mind, take a couple of minutes to write them down. This can help to free up the hard drive, and at least give a feeling of additional space in the mind.

Love is a wonderful gift. It's a present so precious words can barely begin to describe it. Love is a feeling, the deepest and sweetest of all. It's incredibly strong and amazingly gentle at the very same time. It is a blessing that should be counted every day. It is nourishment for the soul. It is devotion, constantly letting each person know how supportive it's certainty can be. Love is a heart filled with affection for the most important person in your life. Love is looking at the special someone who makes your world go around and absolutely loving what you see. Love gives meaning to one's world and magic to a million hopes and dreams. It makes the morning shine more brightly and each season seem like it's the nicest one anyone ever had. Love is an invaluable bond that enriches every good thing in life. It gives each hug a tenderness, each heart a happiness, each spirit a steady lift. Love is an invisible connection that is exquisitely felt by those who know the joy, feel the warmth, share the sweetness, and celebrate the gift! ".

“Mindfulness practice is simple and completely feasible. Just by sitting and doing nothing, we are doing a tremendous amount.”


In mindfulness, or shamatha, meditation, we are trying to achieve a mind that is stable and calm. What we begin to discover is that this calmness or harmony is a natural aspect of the mind. Through mindfulness practice we are just developing and strengthening it, and eventually we are able to remain peacefully in our mind without struggling. Our mind naturally feels content.

An important point is that when we are in a mindful state, there is still intelligence. It’s not as if we blank out. Sometimes people think that a person who is in deep meditation doesn’t know what’s going on—that it’s like being asleep. In fact, there are meditative states where you deny sense perceptions their function, but this is not the accomplishment of shamatha practice.


Creating a Favorable Environment

There are certain conditions that are helpful for the practice of mindfulness. When we create the right environment it’s easier to practice.

It is good if the place where you meditate, even if it’s only a small space in your apartment, has a feeling of upliftedness and sacredness. It is also said that you should meditate in a place that is not too noisy or disturbing, and you should not be in a situation where your mind is going to be easily provoked into anger or jealousy or other emotions. If you are disturbed or irritated, then your practice is going to be affected.


Beginning the Practice

I encourage people to meditate frequently but for short periods of time—ten, fifteen, or twenty minutes. If you force it too much the practice can take on too much of a personality, and training the mind should be very, very simple. So you could meditate for ten minutes in the morning and ten minutes in the evening, and during that time you are really working with the mind. Then you just stop, get up, and go.

Often we just plop ourselves down to meditate and just let the mind take us wherever it may. We have to create a personal sense of discipline. When we sit down, we can remind ourselves: “I’m here to work on my mind. I’m here to train my mind.” It’s okay to say that to yourself when you sit down, literally. We need that kind of inspiration as we begin to practice.


Posture

The Buddhist approach is that the mind and body are connected. The energy flows better when the body is erect, and when it’s bent, the flow is changed and that directly affects your thought process. So there is a yoga of how to work with this. We’re not sitting up straight because we’re trying to be good schoolchildren; our posture actually affects the mind.

People who need to use a chair for meditation should sit upright with their feet touching the ground. Those using a meditation cushion such as a zafu or gomden should find a comfortable position with legs crossed and hands resting palm-down on your thighs. The hips are neither rotated forward too much, which creates tension, nor tilted back so you start slouching. You should have a feeling of stability and strength.

When we sit down the first thing we need to do is to really inhabit our body—really have a sense of our body. Often we sort of prop ourselves up and pretend we’re practicing, but we can’t even feel our body; we can’t even feel where it is. Instead, we need to be right here. So when you begin a meditation session, you can spend some initial time settling into your posture. You can feel that your spine is being pulled up from the top of your head so your posture is elongated, and then settle.

The basic principle is to keep an upright, erect posture. You are in a solid situation: your shoulders are level, your hips are level, your spine is stacked up. You can visualize putting your bones in the right order and letting your flesh hang off that structure. We use this posture in order to remain relaxed and awake. The practice we’re doing is very precise: you should be very much awake even though you are calm. If you find yourself getting dull or hazy or falling asleep, you should check your posture.


Gaze

For strict mindfulness practice, the gaze should be downward focusing a couple of inches in front of your nose. The eyes are open but not staring; your gaze is soft. We are trying to reduce sensory input as much as we can. People say, “Shouldn’t we have a sense of the environment?” but that’s not our concern in this practice. We’re just trying to work with the mind and the more we raise our gaze, the more distracted we’re going to be. It’s as if you had an overhead light shining over the whole room, and all of a sudden you focus it down right in front of you. You are purposefully ignoring what is going on around you. You are putting the horse of mind in a smaller corral.


Breath

When we do shamatha practice, we become more and more familiar with our mind, and in particular we learn to recognize the movement of the mind, which we experience as thoughts. We do this by using an object of meditation to provide a contrast or counterpoint to what’s happening in our mind. As soon as we go off and start thinking about something, awareness of the object of meditation will bring us back. We could put a rock in front of us and use it to focus our mind, but using the breath as the object of meditation is particularly helpful because it relaxes us.

As you start the practice, you have a sense of your body and a sense of where you are, and then you begin to notice the breathing. The whole feeling of the breath is very important. The breath should not be forced, obviously; you are breathing naturally. The breath is going in and out, in and out. With each breath you become relaxed.


Thoughts

No matter what kind of thought comes up, you should say to yourself, “That may be a really important issue in my life, but right now is not the time to think about it. Now I’m practicing meditation.” It gets down to how honest we are, how true we can be to ourselves, during each session.

Everyone gets lost in thought sometimes. You might think, “I can’t believe I got so absorbed in something like that,” but try not to make it too personal. Just try to be as unbiased as possible. Mind will be wild and we have to recognize that. We can’t push ourselves. If we’re trying to be completely concept-free, with no discursiveness at all, it’s just not going to happen.

So through the labeling process, we simply see our discursiveness. We notice that we have been lost in thought, we mentally label it “thinking”—gently and without judgment—and we come back to the breath. When we have a thought—no matter how wild or bizarre it may be—we just let it go and come back to the breath, come back to the situation here.

Each meditation session is a journey of discovery to understand the basic truth of who we are. In the beginning the most important lesson of meditation is seeing the speed of the mind. But the meditation tradition says that mind doesn’t have to be this way: it just hasn’t been worked with.

What we are talking about is very practical. Mindfulness practice is simple and completely feasible. And because we are working with the mind that experiences life directly, just by sitting and doing nothing, we are doing a tremendous amount.

Sit in a chair. It is important to have both feet on the ground.
You may choose to be barefoot. Let your arms rest comfortably by you resides. Take several deep breaths. While letting your breathing becomes deeper and even, picture yourself standing with your feet apart hands by your sides with your fingers naturally open. Keep this picture in your mind as you continue.

Inhale … Exhale …

Allow your breathing to relax your body and clear your mind.

Picture a circle of energy near the base of your spine. This energy is strong. It connects you to the earth. This energy generates instinctive feelings of survival. It urges you to love and care for yourself.

Move up to the next circle of energy in your pelvic area – this is the center of your emotions. Your acceptance of pleasure springs from this energy source. Accepting the joy and contentment derived from physical pleasure will contribute to overall balance in life.

The energy of the third Chakra is near the naval area. Your creativity will flow from here. The essence of your spirituality begins with this positive energy source. Your heart Chakra energy is about love. It is the source of active love that is in everything you do. Your ability to love comes from here and includes your capacity for empathy, sympathy, forgiveness and allows the abundance of all life to be available to you. The positive essence is an overwhelming sense of fullness felt as love.

The throat Chakra involves the energy of your own inner voice – guiding you to be open and honest with yourself an others. This is your voice of wisdom. When listened to this will lead you to take actions that will keep you balanced and true to yourself.

The next energy level near your forehead will guide you to awareness of your soul. Imagination is the magic of this Chakra. Let yourself free your mind and as you accept the power and the awe of your own soul, so will you realize the soul within everyone and everything.

Finally to the top of your head, the energy flows out and above you. It is directly connected to your spiritual self and all spirituality in the world. With this Chakra, flashes of enlightenment will occur -- moments of true understanding of the world and all it contains. All events and emotions are clear and during those moments, everything makes sense. This highest energy source is the essence of all life and existence. It is true magic and it is yours.

Envision your whole being fully energized through your having focused on the Chakra points. The body connection to each energy source will guide you to heed its request for attention through physical sensations – a headache, a stiff back, butterflies in your stomach.

Think … what is going on in your life that may be blocking the positive energy flow – are you so busy with tasks that you must do that you have no time to be playful and enjoy the day? Are you so involved with the technical side of daily activities that you have no time for fantasy? Are you so busy taking care of everyone else’s needs that you ignore your own needs and desires? Trust that these sensations mean something. Think about it … Permit yourself to realize that as you notice these connections, you will naturally save yourself, your soul your spirit. You will be more vital in all that you do.

The method : Sit in a comfortable quiet place. Make sure that nobody disturb you during the meditation. 

Close your eyes and take a few deep breath

Now imagine....

   Imagine that  everything around you is converting into energy. Imagine that  everything which is present in the room is changing into small energy particles. 

Imagine it truly. Imagine it as vividly as you can. 

Imagine that the whole universe around you along with everything it contains that is all solid, liquids and gaseous objects - is turning into an energy field. 

Imagine that  you have been surrounded by an ocean of energy. 

Now imagine that your  body itself is disintegrating into small energy particles. Imagine that your entire body with all its organs is changing into energy. 

In fact the reality is also like this. If we see the world from an ultra modern super powerful microscope, we'll find that everything around us is nothing but energy and we all are surrounded by a pool of energy. 

At the most basic level, the whole universe is nothing but a huge mass of energy present in different states of matter. 

Once you imagine the hidden reality and submerged yourself in the pool of energy, you will find an inner peace of mind. You have come  home. 

You will realize that this huge ocean of energy is consist of pure consciousness. The self is present everywhere in this ocean of energy. 

Through mere imagination, we can verify the eternal truth of the presence of self in everything.  

Remain submerged in this state of oceanic energy for 20-25 minutes. Then imagine that slowly this huge ocean of energy is again coming to its original form ( I mean the worldly perceivable form.) Imagine that everything is regaining its original shape. 

Keep sitting silently for sometime.

Then open your eyes slowly and end the meditation

Say the word, “love” quietly to yourself right now, a couple of times, listen to the resonance of it, and wonder about what it means. The word love is one of the sweetest sounds in the language. Listen to how soft it is, soft as a glove.

Depending on how you’re feeling at the moment, you may be a bit defensive when you think about love, or you may embrace the opportunity to enjoy yourself. Accept whatever mood you’re in as part of the experience, and experiment with these questions:

When have you known love in your life?

When you think of what love is, whom have you loved?

In your current life, who is it you love the most intensely?

Remember some specific times when you have felt love. It could with another person, a pet, a wild animal, or some aspect of nature such as the ocean or sky, a tree.
Being with that dog, that sunrise, that grandparent, that child.

Listening to that particular piece of music, watching that wave.


It could be a sense of well being as you gaze at a sunset. Or standing in a forest, feeling the presence of the trees, loving them. Receiving the warmth and radiance of the sun on your face as a loving touch.

Seeing horses running free and loving their noble spirit. Loving the sound of the stream flowing over the rocks. Reveling in water when you are thirsty and drink a glass. Or the way you cherish a breath of air when you step outside on a glorious day.
Have you experienced loving unconditionally? Being loved unconditionally? When have you felt, “I love everyone”? When have you felt yourself being loved, by a person, by God, by nature?

Let your heart bathe in this experience now.

Different faces might come, different sensations in your body, many different emotions. Everyone and everything you have ever loved, and everyone who has ever loved you, flowing through your awareness.

As you recall these times, how does your body change? How does your breathing change? What clues you in to this feeling we call love?

Now dwell, for several minutes, with all these impressions. Savor the way your breathing feels as you invite love into your body again.

Love wants to permeate you everywhere. Let it. As you remember the state of love, let the feeling flood into all the dark areas of your being, everything you are ashamed of. Let it flood into your best, most presentable, virtuous places. Soak it up, through and through, into your heart and belly, into every secret place.

Sitting there, or lying there, love your skin. Love your bones, and love the Earth attracting you in to the center. Love the air around you, the space around you, the light in the air. Let your love expand of its own accord in all directions, out from your heart to the front, rear, sides, down, up.

Every day, spend some time breathing with the experience of love. Think of anyone or anything you love, and simply be with the sensations and emotions, feel it all. Build the love back into your body and soul.

Every moment of love you’ve ever experienced still exists in your being, resonating now like a hum in your cells. This is more than an image, more than a memory; it is a living current that grows stronger with awareness. When you feel the movement of love flowing through you this way, you are tuning in to your personal body of love.