Welcome to the meditation on the technique of mindful breathing,
Anapanasati,
And reflections on the five stages of viraja.
Find a comfortable,
Quiet place where you can sit on any surface,
Preferably semi-firm or firm.
It could be a chair,
Or you can sit in a half-lotus or lotus position.
Close your eyes,
Allow yourself the opportunity to fully relax and focus on your breath.
Take a deep breath in through your nose,
Filling your body with fresh air.
Feel the air filling your abdomen,
Expanding it.
Now slowly exhale through your mouth,
Releasing all tension and stress.
Allow yourself to fully relax.
Calm down.
Try to breathe slowly,
Calmly.
Now that you have connected with your breath,
Let's delve into the practice of mindful breathing.
By deepening your attention to each inhale and exhale,
Observe your inhalation.
And now your exhalation.
Mindful breathing brings profound changes to the body's physiology.
Slow and deep breathing activates the parasympathetic nervous system,
Promoting relaxation and stress reduction.
Each inhale and exhale fills your body with fresh air and carries away tension,
Creating harmony between body and mind.
As you inhale,
Be aware,
Inhaling.
And as you exhale,
Be aware,
Exhaling.
As you inhale,
Be aware,
Inhaling.
And as you exhale,
Be aware,
Exhaling.
Continue to track your breath throughout the meditation.
Let's move on to the teachings of Vairagya.
The term Vairagya is a compound word that can be broken down into Vai,
Meaning to dry up,
To be dried up.
And Raga,
Meaning color,
Passion,
Feeling,
Emotion,
Interest,
And so on.
The implied meaning of drying up of passions gives Vairagya the general significance of ascetic indifference to things that usually cause passionate attachment in most people.
It implies complete cessation of desires,
Attachments,
And personal cravings in the process of achieving a state in which a person is not subject to the influence of Raga or Dvesha beyond duality.
On this path of mindfulness,
We can turn to the five stages of Vairagya,
Or liberation from attachments as they are described in the tradition.
The first stage,
Yatamana,
Invites us to restrain the mind from indulging in sensory habits.
At this moment,
Pay attention to your feelings,
Your desires,
And needs.
Do not resist them,
Just observe their passing like clouds in the sky of your consciousness.
The first stage,
Yatamana,
Invites us to restrain the mind from indulging in sensory habits.
At this moment,
Pay attention to your feelings,
Your desires,
And needs.
Do not resist them,
Just observe their passing like clouds in the sky of your consciousness.
The second stage,
Vyatireka,
Invites us to notice that some objects may still retain attractiveness.
This is normal.
Just notice which objects attract your attention and allow these feelings to pass like wind through the leaves of trees.
The second stage,
Vyatireka,
Invites us to notice that some objects may still retain attractiveness.
This is normal.
Just notice which objects attract your attention and allow these feelings to pass like wind through the leaves of trees.
The third stage,
Ekendriya,
Urges us to calm our senses and subdue them.
Our mind may experience attachment or aversion to objects,
But even this can be accepted without resistance or judgment.
The third stage,
Ekendriya,
Urges us to calm our senses and subdue them.
Our mind may experience attachment or aversion to objects,
But even this can be accepted without resistance or judgment.
At the fourth stage,
Vasikara,
Objects completely lose their attractiveness.
Our breath becomes calm,
Like a quiet lake in the forest.
The mind is free from attachments and aversions.
At the fourth stage,
Vasikara,
Objects completely lose their attractiveness.
Our breath becomes calm,
Like a quiet lake in the forest.
The mind is free from attachments and aversions.
Finally at the fifth stage,
Paravairagya,
We become free from desires,
Reaching a state of complete freedom from dependencies and illusions.
Paravairagya involves developing a sense of detachment from the fleeting objects of worldly desire and from the ego,
Ahamkara,
Which fundamentally fuels our attachments.
This detachment fosters a neutral stance towards life,
Empowering one to renounce transient pleasures in favor of seeking the enduring essence of reality,
Beyond the ephemeral illusions of the material world.
Detachment often arises when we overly invest in life's temporary aspects,
Mistaking them for our identity.
We start to equate our being with our wants,
Aspirations and the tangible elements around us.
This conflation breeds a false sense of permanency and autonomy,
Paving the way for distress.
Our susceptibility to pain and unease increases when we cling to specific self-images,
Possessions or expected outcomes.
Given the inherent impermanence of worldly things,
Such attachments invariably lead to anxiety and sorrow.
It's akin to being trapped within the confines of our own anticipations and notions of how life ought to unfold.
Discrepancies between our expectations and reality result in disillusionment and anguish.
However,
A shift in perspective,
Away from ego-driven desires and the ownership of me and mine,
Allows us to perceive the world's true impermanent and fluctuating nature.
Recognizing that all things are transient and that clinging to them only breeds suffering,
Opens the path to liberation.
Now let's return to our breath.
Allow each inhale to fill you with transparent clarity of thought,
And each exhale to release your mind from negative thoughts and the weight of the past.
Each inhale is an opportunity to breathe in new life,
And each exhale is a chance to release old burdens and negative thoughts.
Try to be attentive to your breath.
As you inhale,
Be aware,
Inhaling.
And as you exhale,
Be aware,
Exhaling.
As you inhale,
Be aware,
Inhaling.
And as you exhale,
Be aware,
Exhaling.
In this practice of mindfulness,
We understand that suffering arises from our identification with life,
With objects,
With our desires and dreams.
As the law states,
By identifying,
We chain ourselves to suffering.
Mindful breathing practice helps establish a harmonious connection between the mind and body.
Through awareness of breath,
We become more attentive to our physical sensations and emotions,
Which contributes to a general sense of well-being.
It is important to apply mindfulness not only during meditation,
But also in everyday life.
This includes mindfulness during eating,
Walking,
Talking with others and performing daily tasks.
Keep remembering your breath.
Feel the air entering your nostrils,
Filling you with life,
And as it leaves your body,
Carrying away tension and worries.
Allow your breath to be your compass,
Guiding you toward mindfulness and freedom.
Remember that mastery of mindful breathing requires regular practice and patience.
Meditational deepening into the practice can yield significant fruits,
But it requires time and patience.
The time for meditation has come to an end.
Gradually return to the sensations in your hands and feet,
To the surrounding space.
When you're ready,
Slowly open your eyes.
Remember that the practice of mindfulness,
Anapanasati,
Can be your reliable companion on the path to inner peace and freedom from suffering.
Thank you for your participation in this meditation,
For taking the time for yourself,
For the benefit of both yourself and the world around you.
