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Il termine sanscrito rama (devangar ; adattato in lingua inglese anche come Ashram) indica, nella tradizione indiana sia un luogo di meditazione e romitaggio che ciascuno dei quattro stadi della vita.[1]

un romitaggio dove i saggi (vedi rishi) vivono in pace in mezzo alla natura. I residenti vi eseguono varie forme di pratiche spirituali, di meditazione e di yoga; in alcuni in passato venivano altres eseguiti sacrifici (yajna), austerit e penitenze. Molti ashram servono pure da scuole residenziali. Oggi il termine viene principalmente usato come riferimento a una comunit formata primariamente per l'innalzamento spirituale dei suoi membri, spesso guidati da un mistico, da un capo religioso o da un maestro spirituale.

Nell'induismo il Varnashrama dharma il sistema sociale basato sull'et e sulle caste (varna), secondo il quale la vita umana divisa in quattro periodi[2]:

Per "Ashram" si intende ognuno di questi stadi che, stimando una durata massima della vita di 100 anni, durano ciascuno 25 anni. Il risultato di ognuna delle fasi costituisce il presupposto per passare allo stadio successivo. I quattro scopi (Purushartha) della vita sono, rispettivamente: Dharma, Artha, Kama, e Moksha[4].

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rama - Wikipedia

The USDA National Organic Program (NOP) defines organic as follows:

Organic food is produced by farmers who emphasize the use of renewable resources and the conservation of soil and water to enhance environmental quality for future generations. Organic meat, poultry, eggs, and dairy products come from animals that are given no antibiotics or growth hormones. Organic food is produced without using most conventional pesticides; fertilizers made with synthetic ingredients or sewage sludge; bioengineering; or ionizing radiation. Before a product can be labeled "organic," a Government-approved certifier inspects the farm where the food is grown to make sure the farmer is following all the rules necessary to meet USDA organic standards. Companies that handle or process organic food before it gets to your local supermarket or restaurant must be certified, too.

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100% Organic: Made with 100% organic ingredients

Organic: Made with at least 95% organic ingredients

Made With Organic Ingredients: Made with a minimum of 70% organic ingredients with strict restrictions on the remaining 30% including no GMOs (genetically modified organisms)

Products with less than 70% organic ingredients may list organically produced ingredients on the side panel of the package, but may not make any organic claims on the front of the package.

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However, some recently published studies in peer-reviewed journals have shown organic foods to have higher nutritional value. For example, researchers at the University of California, Davis, recently found that organic tomatoes had higher levels of phytochemicals and vitamin C than conventional tomatoes.

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An increasing number of consumers are also of the opinion that organic food tastes better. Because organic food is grown in well-balanced soil, it makes sense that these healthy plants have a great taste. Try organic food for yourself and see what you think!

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See the article here:

Organic.org - Organic FAQ

By Colleen Huber, Naturopathyworks

A common perception is that whole organic food is so expensive that it is out-of-budget for the average family or even for the average single consumer. It is also commonly perceived that the average grocery purchase of processed foods at a neighborhood supermarket, using the store discounts, makes the processed food diet within the budget of most families.

If you go along with those who accept the above hypothesis on faith, you may be quite surprised by what you find in this article.

Knowing what I spend on groceries in an average week for my all whole-food, mostly organic-eating family, I had to test the conventional wisdom for myself. So one day in January 2005 I went to a typical supermarket right around the corner from me to see how the other half lives ...

Jotting down in my notebook many processed foods as well as their weights and prices, with all the store savings, I prepared a long list of foods from which I could construct a hypothetical week's worth of processed food for a family of three.

Below you will find a menu of all processed food items for a week, and a list of prices for all the groceries that I hypothetically bought. Then I assembled my hypothetical purchases into a meal plan for a family of three, which you will see below, along with the price list.

Following that, you will find a week's menu and price list for mostly organic, all whole-food meals for the same family of three.

For the sake of simplicity and realistic comparison, I stuck to the following constraints:

There are no leftovers from before the beginning of the week, nor saved at the end (empty refrigerator beginning and end, and no throwing out food; everything purchased gets eaten by the three hypothetical family members).

Unless specified otherwise, all beverage consumption is water.

There are no separate snacks, except for Sunday afternoon, unless an individual saves part of a meal to snack on later.

Neither the cheapest generic brands, nor the most expensive brands were chosen, but rather a brand in the middle, especially if it was on sale.

Portions are listed per family member of a three-person family, although the heartiest appetite in the family may consume some part of the portion left by the smallest appetite. It is assumed that everyone eats the same food at the same time everyday, and that the six ounces of soda at every lunch is either carried in a thermos to work or school, or that this family is on vacation at home, eating every meal at home together and pouring their soda directly from a large bottle kept in the refrigerator.

It is assumed that no family member is deliberately restricting calories, or is otherwise restricting any type of food.

The cold bottled coffee at breakfast may seem a bit extravagant, but consider that this replaces visits to coffee shops or any other form of coffee or tea or recreational beverage. Also, the all-processed food family does not get milk with their cereal, but rather cold, bottled, sugared coffee.

Now consider a menu prepared entirely from whole, organic and free-range foods. One might consider such a diet to be extravagantly expensive. Yet the cost for a week's worth of organic whole food groceries for a family of three is about the same as for the "cheap" processed food.

The same rules apply as with the processed food. No leftovers from the beginning of the week or saved at the end (empty refrigerator beginning and end, with no waste). No restaurant eating or take-out. No beverages other than water. No snacks except for what one person may save for later from his/her apportioned meal. No deliberate calorie restriction, and everyone eats until full.

All meals are listed for one person only of a three-person family, assuming that those with larger appetites may have more, and those of smaller appetites may have an equal amount less, in order to balance out to the average portions listed below.

A significant difference is that the processed food eating family gets a dessert of an ice cream bar, while the whole food eating family gets no dessert. The whole food eating family, however, generally gets much bigger meal portions. The reason behind this is partly demographic realism: those who eat denatured food are missing nutrients that they seek in desserts and other denatured foods, whereas whole food eaters feel completely full when eating in proper proportions for their metabolic types.

We made no attempt to quantify the salad ingredients. Fresh plants and salads are such anarchy of ingredients, they defy standardization. Cooking large meals with whole foods is a little trickier to quantify than packages of pre-weighed processed foods.

The difference is made up in the leftovers. For example, the large crockpot chicken stew at the beginning of the week, the eggplant curry in the middle of the week, and the roast beef at the end are massive enough not only for everyone's dinner, but also for two days' lunches as well, with generous one-pound portions. The one-pound portions of stew are about half added water by weight.

Both the salmon dinners and squash-and-broccoli raab dinners are small enough that the leftovers put together make just one lunch for the family. The advantage to cooking enormous crockpot or Dutch oven meals, with subsequent leftovers, is that although it is more time-consuming to prepare whole food from scratch, it is easier just to do it in fewer larger amounts during the week. If this still seems daunting, please see my article, Cook Whole Food from Scratch, and Keep Your Day Job.

You will notice the savings of $1.22 with a mostly organic, whole-food diet. In fact, our organic food price list shows higher than realistic prices in two ways: The prices shown are at retail health food stores in the Phoenix area. But also in this area, there are at least three organic food-buying groups, with prices for organic produce at about $1.00 per pound.

To find organic food buying groups, co-ops, health food stores, local retail farms and farmers markets in your area, see localharvest.com.

Furthermore, if you have a backyard, especially here in the Southwest, you can save further in ways that processed food eaters can't: Almost all year we grow salad greens, herbs, braising greens of some kind and/or various squashes. (The salad herbs oregano, thyme, mint and parsley never quit here in any season!)

Subtracting the prices of what we are currently pulling out of our backyard garden from what is on the sample menu:

Which means we spend only $122.42 - $5.07 = $117.35 in an average week for a three-person family, which is $6.29 less than the family eating all processed food.

Of course, gardeners in colder climates tend to have really prolific harvests in summer and fall, which is when they will realize much better savings. Processed food eaters are entirely dependent on commercial supply, no matter what the season.

However, the biggest savings of the whole-food eating family has yet to be calculated, as we consider the difference in medical care needs between whole food eaters on the one hand, and those who will continue eating for decades such chemicals as MSG (a.k.a. hydrolyzed wheat protein and several other names), carcinogens or nerve poisons (a.k.a. pesticides), sugar, aspartame and other sweeteners, as well as margarine and other trans-fatty acids, to name some of the most infamous processed food ingredients.

As a wise saying goes, the best reason to eat organic is that pesticides don't know when to stop killing.

Now answer honestly: Can you afford NOT to eat whole organic food?

Colleen Huber, 46, is a wife, mother and student at Southwest College of Naturopathic Medicine in Tempe, Ariz., where she is training to be a naturopathic physician. Her original research on the mechanism of migraines has appeared in Lancet and Headache Quarterly, and was reported in The Washington Post.

Her double blind placebo controlled research in homeopathy has appeared in Journal of the American Institute of Homeopathy, European Journal of Classical Homeopathy, and Homeopathy Today. Her website Naturopathy Works introduces naturopathic medicine to the layperson and provides references to the abundant medical literature demonstrating that natural medicine does work.

Continued here:

Your Family Could be Eating Organic Food for the Same ...

Alexander C.N., et al. Treating and preventing alcohol, nicotine, and drug abuse through Transcendental Meditation: A review and statistical meta-analysis. Alcoholism Treatment Quarterly 11: 13-87, 1994.

Aron E.N. and Aron A. The patterns of reduction of drug and alcohol use among Transcendental Meditation participants. Bulletin of the Society of Psychologists in Addictive Behaviors 2: 28-33, 1983.

Clements G., et al. The use of the Transcendental Meditation programme in the prevention of drug abuse and in the treatment of drug-addicted persons. Bulletin on Narcotics 40(1): 5156, 1988.

Gelderloos P., et al. Effectiveness of the Transcendental Meditation program in preventing and treating substance misuse: A review. International Journal of the Addictions 26: 293325, 1991.

Gelderloos P., et al. Effectiveness of the Transcendental Meditation program in preventing and treating substance misuse: A review. International Journal of the Addictions 26: 293325, 1991.

Orme-Johnson D. W. Transcendental Meditation as an epidemiological approach to drug and alcohol abuse: Theory, research, and financial impact evaluation. Alcoholism Treatment Quarterly, 11, 119-165, 1994.

Royer A. The role of the Transcendental Meditation technique in promoting smoking cessation: A longitudinal study. Alcoholism Treatment Quarterly 11: 219-236, 1994.

Shafii M. et al. Meditation and marijuana. American Journal of Psychiatry 131: 60-63, 1974.

Shafii M. et al. Meditation and the prevention of alcohol abuse. American Journal of Psychiatry 132: 942-945, 1975.

Wallace R.K. et al. Decreased drug abuse with Transcendental Meditation: A study of 1,862 subjects. In Drug Abuse: Proceedings of the International Conference, ed. Chris J.D. Zarafonetis (Philadelphia: Lea and Febiger): 369-376, 1972.

Walton K. G., and Levitsky, D.A. A neuroendocrine mechanism for the reduction of drug use and addictions by Transcendental Meditation. Alcoholism Treatment Quarterly 11: 89-117, 1994.

Read more from the original source:

Transcendental Meditation (TM) Technique - Baltimore, MD

1. In study after study, research from independent organizations consistently shows organic food is higher in nutrients than traditional foods. Research shows that organic produce is higher in vitamin C, antioxidants, and the minerals calcium, iron, chromium, and magnesium.

2. Theyre free of neurotoxinstoxins that are damaging to brain and nerve cells. A commonly-used class of pesticides called organophosphates was originally developed as a toxic nerve agent during World War I. When there was no longer a need for them in warfare, industry adapted them to kill pests on foods. Many pesticides are still considered neurotoxins.

3. Theyre supportive of growing childrens brains and bodies. Childrens growing brains and bodies are far more susceptible to toxins than adults. Choosing organic helps feed their bodies without the exposure to pesticides and genetically-modified organisms, both of which have a relatively short history of use (and therefore safety).

4. They are real food, not pesticide factories. Eighteen percent of all genetically-modified seeds (and therefore foods that grow from them) are engineered to produce their own pesticides. Research shows that these seeds may continue producing pesticides inside your body once youve eaten the food grown from them! Foods that are actually pesticide factoriesno thanks.

5. The US Environmental Protection Agency (EPA) estimates that pesticides pollute the primary drinking source for half the American population. Organic farming is the best solution to the problem. Buying organic helps reduce pollution in our drinking water.

6. Organic food is earth-supportive (when big business keeps their hands out of it). Organic food production has been around for thousands of years and is the sustainable choice for the future. Compare that to modern agricultural practices that are destructive of the environment through widespread use of herbicides, pesticides, fungicides, and fertilizers and have resulted in drastic environmental damage in many parts of the world.

7. Organic food choices grown on small-scale organic farms help ensure independent family farmers can create a livelihood. Consider it the domestic version of fair trade.

8. Most organic food simply tastes better than the pesticide-grown counterparts.

9. Organic food is not exposed to gas-ripening like some non-organic fruits and vegetables (like bananas).

10. Organic farms are safer for farm workers. Research at the Harvard School of Public Health found a 70 percent increase in Parkinsons disease among people exposed to pesticides. Choosing organic foods means that more people will be able to work on farms without incurring the higher potential health risk of Parkinsons or other illnesses.

11. Organic food supports wildlife habitats. Even with commonly used amounts of pesticides, wildlife is being harmed by exposure to pesticides.

12. Eating organic may reduce your cancer risk. The US Environmental Protection Agency (EPA) considers 60% of herbicides, 90% of fungicides, and 30 percent of insecticides potentially cancer-causing. It is reasonable to think that the rapidly increasing rates of cancer are at least partly linked to the use of these carcinogenic pesticides.

13. Choosing organic meat lessens your exposure to antibiotics, synthetic hormones, and drugs that find their way into the animals and ultimately into you.

14. Organic food is tried and tested. By some estimates genetically-modified food makes up 80% of the average persons food consumption. Genetic modification of food is still experimental. Avoid being part of this wide scale and uncontrolled experiment.

15. Organic food supports greater biodiversity. Diversity is fundamental to life on this planet. Genetically-modified and non-organic food is focused on high yield monoculture and is destroying biodiversity.

Disclaimer: The views expressed above are solely those of the author and may not reflect those of Care2, Inc., its employees or advertisers.

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15 Reasons To Eat Organic Food | Care2 Healthy Living

Our Ashrams are located in 3 places in South India.

Vadarevu Ashram is located on the east coast of India along the Bay of Bengal in the state of Andhra Pradesh. Chirala, a major railway station between Kolkata and Chennai, is about 8 kms from the Ashram. Buses run regularly from Chirala railway station.

This ashram was established by Lalitananda Swami about 70 years ago. Vadarevu Swami and PV Swami successively took care of the ashram. Suruli Arulananda Swami developed and expanded the Ashram with major renovations, addition of many temples, performance of regular hOmams, and initiating many charitable service activities.

The Ashram has temples for vallabha gaNapati, Adi parAshakti, danDapANi, shiva, and rAma, a gOshAla with many cows, yAgashAla, and a dining hall. Also, this ashram has a dispensary, vocational training centers, and residential buildings for visitors.

Ganapati temple: After the formation of Arulananda Trust, Lalitananda Swami appeared in Swamijis dream and asked him to build a powerful Ganapati temple that will be good for the devotees coming to the ashram. Swamiji had a vision of Vallabha Ganapati during his meditation. Accordingly, a Vallabha Ganapati temple was constructed. Ganapati statue was carved on stone obtained from Tiruvannamalai by sculptors in Mahabalipuram. Ashta Ganapathy Homam was performed and the Vallabha Ganapati moorti (statue) was installed following the Vedic rituals with a Kumbhabhishekam on completion. On the day of Kumbhabhishekam, after the vedic ceremony was over, a man in dirty white clothes appeared in the temple and spoke to one devotee in Hindi. This devotee did not take him serious, then he spoke to Swamiji in Tamil and asked if the Kumbhabhishekam was over and Swamiji acknowledged and asked him to have food. He spoke to few others in different languages such as English, Kannada, and Telugu. Then, he went to the building and sat on Swamijis chair. He was playing with the bottles of siddha medical oils. One devotee of Swamiji saw this person and asked him what he was doing like a mad person. He replied, if you think I am mad I will go and as he was going down the stairs, Swamiji realized he is the elderly person who had given the mantra to him at Papanasam and sent a Laddu for him through another devotee. He accepted the Laddu and put it in his bag and walked up to the Ganapati temple. Then he disappeared from the sight of people. As per Lalitananda Swamis wish, this Ganapati temple is now visited by devotees as well as the local villagers and when they fulfill their wishes, they perform poojas at this temple.

Dining room and Guest house: When more people started coming to the ashram, a big dining room and a guest house was constructed for the devotees in the ashram in 2003. Visitors are fed nutritious and sattvic food everyday for free.

Sri Rama temple: In 2004, Sri Rama temple was built at the ashram. At the time of the Kumbhabhishekam of this temple, some devotees have seen two saints moving in and out of the ashram. They were not visible to everyones eyes.

Yaga Shala: As Lalitananda Swami was interested in performing homams, he appeared in Swamijis vision and asked him to build a yaga shala. A Yaga shala was built in 2003 according to vedic traditions. Ganapati homam is performed at this yaga shala daily.

Subramania Swami temple: Vadarevu Swamis Samadhi was in a deteriorating condition. In the year 2004, as per devotees' request, the building was renovated and a Dandayudha Pani moorti (statue) was installed on Vadarevu Swami's Samadhi.

Daily activities in the ashram:

Monthly functions: Full moon day pooja to ambal, Sri Rama nakshatra pooja on punarpoosam

Annual functions: Maha Shivaratri, Sri Rama Navami, Sri Valli Kalyanam, Aradhana of Sri Vadarevu Swami and PV Swami (on the day which they attained samadhi), Guru purnima, birthday of Arulananda Swami, Navaratri, Aradhana of Lalitananda Swami are the main functions of the ashram.

Apart from all these programs, maintenance of Goshala (cow shed), Veda Pathasala and nitya annadanam for the devotees who visit the ashram are maintained by the Arulananda Trust. All visitors to the ashram are fed for free and can stay for free for a few days. To continue and extend these services, Swamiji decided to visit overseas. Swamiji first visited Germany in June 1998. Since then, annually he has been visiting Europe for 2-3 months to guide his disciples. Disciples and devotees from within India and various foreign countries have visited and stayed at the ashram. Within the last five years, overseas devotees' contributions have made a tremendous impact in expanding the service activities of the Ashram through the Arulananda Trust.

Chillakallu Ashram is established by Suruli Arulananda Swami and located on the national highway between Hyderabad and Vijayawada in Andhra Pradesh, India.

During the initial days of Swamiji at Chirala in the early 1990's, he treated a patient from Hyderabad who was suffering from leukemia. Upon their request, he started visiting Hyderabad twice a month to see the devotees there. One day when Swamiji was traveling to Hyderabad, they stopped at a place, called Chillakallu, to have their lunch in the afternoon. A small boy, who was apparently dumb, approached Swamiji and asked if he could have some food. Swamiji asked the people who were traveling with him to provide him with some food. When he was served, the little boy consumed all the food the group had brought for their journey. After eating, he gave Swamiji twenty five paisa (a quarter), crossed the road, and started across a piece of land and at a certain spot he disappeared. That night, Agastya Maharishi appeared in Swamijis dream and said to him, "I came to you today but you did not recognize me; I want you to establish a center at that spot and perform medical and public service to the society." In 1994, Arulananda Trust has purchased 7 acres of land, at the spot where the little boy disappeared in Chillakalu and Swamiji named it Ananda Ashram.

Following this, when Swamiji went to Papanasam Kalyana Teertham Shiva temple in 1996, he had a vision of Agastya Maharishi. When Swamiji asked about the state of the land in Chillakallu, Agastya Maharishi asked him to wait for 4 years before starting any work. In 2000, when Swamiji visited Suruli hills, the old man with a stick appeared again to Swamiji and said "now the four years is over, you can start the work at Chillakkalu, that is not a place for worship, it will be a centre for treating patients and serving humanity." After getting instructions from the old saint, Swamiji visited papanasam. On a full moon day, chitra pournami, when Swamiji was meditating after performing abhishekam to Shiva, Agastya appeared and asked Swamiji to name the ashram as Sadasiva Bramhendrar ashram. Agastya said that he did not ask Swamiji to name the ashram as Ananda ashram and that he only instructed to construct an ashram. Agastya instructed Swamiji to change the name to Sadasiva Brahmendra ashrama and asked Swamiji to visit Sadasiva Brahmendra Swami's Samadhi mandir in Nerur in Tamilnadu. Accordingly, Swamiji started filling the land in Chillakkalu in preparation for the building construction. In 2006, a building with a dining room on the ground floor and 20 rooms on the first floor and a guest house with six rooms were completed.

Swamiji never heard about Sadasiva Brahmendra Swami nor about his mandir. Around this time, when Swamiji went to Tiruvannamali and stayed at Gingee, one person came from Coimbatore named Bhupathi. While taking blessings from Swamiji, a photograph of Sadasiva Brahmendra Swami and a small vibhoothi packet fell down from his pocket. He mentioned to Swamiji that this was the photo of Sadasiva Brahmendra Swami and that he visted his Samadhi mandir just before coming to see Swamiji. Swamiji took him and went to Sadasiva Brahmendra Swami's mandir at Nerur near Karur. There is a Bilva tree on Sadasiva Brahmendra Swami's samadhi and Swamiji felt the place to be very familiar to him.

About Sadasiva Brahmendra Swami: Sadasiva Brahmendra Swami is a great saint who achieved jeeva samadhi at Nerur. He took sannyasa deeksha from the 57th Peethadhipathi of Kanchi Kamakoti Peetham, His Holiness Sri Paramasivendra Saraswathi Swamigal. After getting initiation from Paramasivendra Saraswathi Swamigal, he started his sannyasa life. During this period, he has constructed Tanjavur Punnanallur mariamman temple (presently called as Tanja Mariamman temple). Sadasiva Brahmendra Swami drew a yantra and made a small vigraha and performed abhishekam at this temple. Even today, though the letters in the yantra are barely visible, abhishekam is still performed to it. Sadasiva Brahmendra Swami's statue can still be seen on the rajagopuram of this temple. During the early days of his sannyasam, Sadasiva Brahmendra Swami used to talk and debate much and in the process he would develop more doubts and discuss with everybody. One day, Paramasivendra Saraswathi Swamigal, with a disturbed face, asked Sadasiva Brahmendra Swami to stop talking too much. Sadasiva Brahmendra Swami took that as an order from his Guru and from that day, during his entire life, he never uttered a word. He became a muni and stopped all form of verbal communication. Till he left his mortal he maintained his mounam (silence).

In those days (mid-18th century), Pudukkotta Maharaja used to rule this area and he was very interested in following spiritual and divine life. One day, he saw Sadasiva Brahmendra Swami who was without dress and roaming like a mad man but the king felt that there is some secret with him. Then he started following Sadasiva Brahmendra Swami for some time and after the Swami saw the King and his devotion, Swami wrote a mantram on sand and showed it to the king. The king started chanting the mantram and took the sand and kept as a prasdam with him. Another time, Sadasiva Brahmendra Swami entered the quarters of a Muslim nawab inadvertently. On seeing Sadasiva Brahmendra Swami naked, the nawab cut his hand in rage at this intrusion. However, God-intoxicated Sadasiva Brahmendra Swami continued on while bleeding and without any reaction. The nawab felt remorse and fell at his feet and asked for forgiveness which is only when Sadasiva Brahmendra Swami realized that his hand has been cut off. He took the severed arm and attached it back to his body and then just went along.

Sadasiva Brahmendra Swami has performed a lot of miracles and helped a lot of people during his lifetime and even after he had taken Samadhi. Before he took to Jeeva Samadhi, he had informed all of his devotees. At the time of Jeeva Samadhi, Sadasiva Brahmendra Swami sat in samadhi in a pit, absorbed in Bhagavan, and the devotees filled it up. That same night, Sadasiva Brahmendra Swami appeared in the dream of Pudukkottai Maharaja and asked him to plant a bilva tree and place a lingam on his Samadhi. Only then did the Maharaja know that Swami had left his mortal. After planting the bilva tree, the Maharaja performed all the pujas according to the Sastras and from then on sent all the materials required for the maintenance of the Samadhi.

The 33rd Peethadhipati of Sringeri Peethan His Holiness Sri Sacchidananda Sivabhinava Narasimha Bharati, learned about Sadasiva Brahmendra Swami and visited his Samadhi at Nerur and stayed for a couple of days in meditation. The Peethadhipati's desire was to become like Sadasiva Brahmendra Swami in spiritual and meditative life. He wrote his experiences about Sadasiva Brahmendra Swami and drew a picture of Sadasiva Brahmendra Swami as appeared in his vision. With that picture, an idol was recently installed in Chillakallu ashram along with a Shiva lingam by the site of Sadasiva Brahmendra Swami.

Coming back to Arulananda Swami's visit to Nerur, Swamiji performed puja after visiting Sadasiva Brahmendra Swami's Samadhi for the first time. The same night, while in meditation Swamiji saw a big black cobra around the bilva tree of Sadasiva Brahmendra Swami's Samadhi and slowly the snake came with Swamiji to Chillakallu ashramam. The snake stopped at a particular spot in Chillakallu ashram and danced. After one week, Swamiji went to papanasam and in meditation asked Agastya what needs to be done in Chillakallu next. Agastya instructed to construct a Dhyana mandir and install the idol of Sadasiva Brahmendra Swami and his statue is installed right at the spot where the snake had danced in Chillakallu. The main temple is also constructed right at that spot.

Since then, Swamiji had visited Nerur a number of times and currently Arulananda Trust is helping the Nerur ashramam. The bilva tree, which was installed by the Pudukkottai Maharaja, on Sadasiva Brahmendra Swami's Samadhi is drying. On a recent trip to Nerur, Swamiji heard the sound of Shankhu Nadam (Sound of Conch) from Sadasiva Brahmendra Swami's Samadhi from which Sadasiva Brahmendra Swami appeared and asked Swamiji to install 3 bilva trees at Chillakallu ashram by the side of Sadasiva Brahmendra Swami's mandir and said that he will give darsan from Chillakallu ashram. Sadasiva Brahmendra Swami also said that it is he who elected the place and that he will guide Swamiji. In Chillakallu ashram, by this time the construction of Subramania Swami temple and Ganapathi temple already finished. Fortunately, there was some gap in between and the bilva trees were planted in that gap.

Kumbhabhishekam and Inauguration of Chillakallu Ashram in 2009: The ashram became fully functional in 2009 with the inauguration of temples for Ganapathi, Subramania, and Shiva. Ganapathi vigraham inside the temple is named, Vijaya Ganapathi and the one at the entrance of the Ashram is named as Veera Ganapathi. Subramania Swami with Valli and Devasena are installed in another temple inside. The Shiva temple includes Sadasiva Brahmendra Swami's idol and Siva linga. The kumbhabhishekam for Brahmendra mandir was held from March 12-14, 2009. Mandalabhishekam was performed on the May 4-5, 2009. Foundation was laid for office, library, guest rooms, and siddha research institute.

The Ashram already has 12 single bed room quarters constructed for the staff which are now occupied. The staff includes driver, manager, accountants, cooks, and other kitchen staff. Currently, there are 6 rooms for visiting guests and another 20 rooms above the kitchen. There is also a goshala that has a few cows and a Yaga Shala for performing homams. A veda pathashala has also been started with 12 students in May 2009 with one Veda Acharya. Currently, Yajur Vedam is being taught and and Atharvana Vedam will be starting soon. We are also planning to include instruction in Rig Vedam and Sama Vedam. The boarding, food, and education expenses are completely borne by the Trust so it is entirely free for the students. The plan is to expand the Veda Pathashala to accommodate at least 100 students. When Sadasiva Brahmendra Swami was physically alive, he was in charge of the establishment of Veda Pathashala at Kanchi Peetham. Nearly 32 people are working in the ashram including the purohits. Currently, two priests take care of the temple.

After the Kumbhabhishekam, a number of people are getting benefited by meditating in the Dhyana mandir and by worshiping Sadasiva Brahmendra Swami. In India, Swamiji is mostly available at Chillakallu.

Daily activities in the ashram:

Future proposal

A siddha ayurvedic research unit with facilities for meditation, yoga, siddha therapy, laboratory and pancha karma treatment is being planned. It is envisaged that people can visit this center on weekend retreats and have relaxation for the mind and soul with yoga, meditation, and other siddha medicine treatment facilities. An out-patient clinic has also been planned for construction.

Apart from this, Arulananda Trust plans to establish a mini-hospital by the side of Chillakallu ashram to focus on women's health. We plan to recruit a gynecologist, a general physician, a pharmacist, technicians, and upfit a simple lab with nurses and other attendants. The Trust also plans to maintain a mobile vehicle with medical officers and medical technology to visit the surrounding rural villages and bring awareness on hygiene and promote health through screening. When necessary, the patients will be brought to the hospital at the Ashram and given needed treatment. There are also plans to have an old age home by the side of the ashram.

Pasumalai Ashram was established by Lalitananda Swami and is near Melolakkur, in Sengi Taluka, South Arcot District near Tiruvannamalai. Lalitananda Swami's samAdhi is located here.

In 1993, Swamiji visited the Pasumalai ashram with his devotees according to Lalitananda Swamis instructions. Swamiji performed a pooja and donated some amount for the maintenance of the ashram. After Swamiji returned to Vadarevu, the villagers and the Panchayat president of Pasumalai visited Swamiji at Vadarevu and asked him to help develop Pasumalai village and help with childrens education etc. Swamiji was invited by this group of villagers. When Swamiji visited Pasumalai next time, they welcomed him at the entrance of the village with traditional music and a procession of villagers. The procession ended at the Pasumalai ashram and a public meeting was convened. The headmaster of the local school and the Panchayat president requested Swamiji to develop the facilities at the local school and also start a secondary school for local children as there were no facilities for secondary education in the local village. At that time, children aspiring secondary education traveled 10km to the nearest school. Within two years of this request, Arulananda Trust paid more than 150,000 rupees lawfully to the government to upgrade the local school to higher secondary level. Since there were no teachers at this school, the Trust appointed teachers who were able to teach at primary and secondary level. Arulananda Trust also inaugurated a vocational training center to teach sewing and typing for poor women in the Pasumalai village. When women completed sewing courses, they were given sewing machines for livelihood. Arulanada Trust also provides financial help for poor students for their higher education. Some sick people in the area receive aid from the Trust for their health needs. Arulananda Trust maintains the Pasumalai ashram and has also constructed a building called Sri Valli Nilayam for the purpose of feeding people and also constructed a guest house for pilgrims visiting Pasumalai.

Looking at the developments of this Pasumalai village, several other local villagers in the surrounding areas have approached Swamiji and requested help to renovate old temples. Swamiji has helped for the renovation of Ambal temples, Ganapathy temples and Subramania Swami temples in the local vicinity and celebrated Kumbabeshekam as well. Lalitananda Swami used to visit a nearby village, called Thanial, at the beginning of his spiritual life. He visited a Chelli Ambal temple in Thanial and asked the villagers to dig the ground at a particular spot and they excavated a lingam from underground. This Lingam was installed in front of the ambal temple. Following this resurrection, Lalitananda Swami performed a Mahachandi homam for forty eight days, which was attended by people from all walks of life such as cine actors, politicians, the rich, and the poor. Almost ten thousand people were fed daily during this homam. During this period, Ambal has appeared to Lalitananda Swami and also to several devotees participating in the homam in different forms.

At this period, Lalitananda Swami installed a Subramania Swami statue and constructed a temple in the local Shiva temple in Thanial for the benefit of the villagers. After the homam was over, Sri Shanmuga Mudaliyar, his relatives, and the villagers convened a meeting and asked Lalitananda Swami to remain in Thanial. Lalitananda Swami had then told them that whenever he visits Pasumalai, he will visit Thanial. He also said that another saint from the Yogar family will come and renovate these temples and develop the villages around here. This story was relayed to Sri Arumugam by late Shanmuga Mudaliyar.

In 2002, when Swamiji was visiting Pasumalai, a group of Lalitananda Swamis devotees from Thanial visited Swamiji and requested him to renovate their Ambal and Shiva temples. The renovation of these temples was completed in 2007.

In 2003, in recognition of Swamijis social services to Pasumalai and surrounding villages, a meeting was convened by the district collector and the district education officers and others at the high school of Melolakkur village near Pasumalai ashram.

Arulananda Swami developed Lalitananda ashram in Vadarevu through Arulananda Trust by donations received from the devotees and the public who visited the ashram. While this ashram was developing rapidly, Lalithananda Swami asked Swamiji to help maintain the Pasumalai Samadhi temple. Swamiji visited the Pasumalai Samadhi temple with a group of devotees and decided to help with the maintenance through the Trust. The secretary of the Trust Sri Krishna Rao directed Sri Subramania Sharma of Chirala to look after the maintenance of the Samadhi temple, which happens until date. Arulananda trust is interested in further developing the Pasumali Samadhi temple.

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Swami Arulananda's Ashram

Guruji with others gathered for Pratishtha celebrations

Siddhachalam Tirth ( ), with its serene and spiritually vibrant surroundings spread over 120 acres, is the home to three exquisite and unique Jain temples. Back in 1991, for the first time in contemporary Jain history, Acharya Sushil Kumarji, the founder of Siddhachalam fondly addressed as Guru Ji by his followers, inspired all Jain traditions to come under one unified Jain temple roof at Siddhachalam.

Under his spiritual guidance, an elaborate 10-day Pratishtha (consecration) ceremony was held on August 2-11, 1991. At precisely 11:45am on Thursday August 8, 1991 the auspicious Pratishtha of all Tirthankara images in the temples were formally conducted by priests and monks from all Jain traditions. The 25th anniversary of that auspicious day is fast approaching and we are planning a joyous celebration in the summer of 2016 to mark this historic event.

The next major spiritual milestone was Shikharji at Siddhachalam, a to-scale replication of the most sacred Jain Teerth, which was completed in August 2013.

Visiting pilgrims can practice and perform pujas in their chosen tradition, or in a Sanghadith (unified) Puja held every day at the temple. They can go on Shikharji yatra to enjoy religious splendor or immerse themselves in Siddhachalams immensely spiritual surroundings.

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All students and facultyat MUM practice the Transcendental Meditation (TM) technique. Itis a simple, natural, effortless process practiced 1520 minutes twice daily while sitting comfortably with eyes closed. It is not a religion, philosophy, or lifestyle. More than six million people worldwide have learned the TM technique people of all ages, cultures, and socioeconomic backgrounds.

Hundreds of scientific research studies have shown that practicing the Transcendental Meditation technique reduces stress, enhances brain functioning, increases intelligence and creativity, improves memory and learning ability, improves academic performance, improves health and well-being, develops the personality, improves interpersonal relationships, enhances athletic performance, and promotes inner peace.

TM was brought to the West by Maharishi Mahesh Yogi to develop the inner potential of all people. Extensive published research indicates that this technique boosts learning ability and creativity, improves brain functioning, and reduces stress. This is why students benefit from the daily technique both in academic and social life.

Find out the answers to some Frequently Asked Questions below, scroll to the bottom for videos, orlearn more at the Transcendental Meditation website.

TM is practiced for 20 minutes twice a day, sitting comfortably with the eyes closed. The technique must be learned from a certified Transcendental Meditation teacher. MUM students receive TM instruction shortly after their arrival on campus.

Academic credit is given for the Development of Consciousness course. This required course supports the regular and correct practice of the TM technique.

The TM technique allows the mind to effortlessly settle inward and arrive at the source of thought pure awareness, also known as transcendental consciousness. Transcendental means going beyond, in this case referring to going beyond thought. Transcendental consciousness is the most silent and peaceful level of consciousness; it is your innermost Self. In this state of restful alertness, your brain functions with significantly greater coherence and your body gains deep rest.

TM creates coherence in the functioning of the brain, which carries over into daily life, increasing calm, focus, comprehension, and creativity. TM provides deep rest and even helps with chronic conditions such as depression, anxiety, and high blood pressure. When large groups of people are meditating, quality of life is shown to improve in the entire population. Learn more about theTM meditationresearch behind these benefits.

Yes. Over 350 research studies have been conducted at more than 250 universities and research centers (including Harvard, UCLA, and Stanford). These studies have been published in more than 100 journals.

The National Institutes of Health has awarded more than $25 million for research on the effects of the Transcendental Meditation technique on health, especially cardiovascular health, and its impact on helping college students cope with stress.

The Transcendental Meditation technique is based on the ancient Vedic tradition of India. This knowledge has been handed down by Vedic masters from generation to generation for thousands of years.

In 1959, Maharishi Mahesh Yogi the representative in our age of the Vedic tradition introduced the Transcendental Meditation technique to the world, restoring the knowledge and experience of higher states of consciousness.

Other forms of meditation typically involve one of these two approaches, both of which may produce some good effects in specific areas:

The Transcendental Meditation technique involves neither concentration nor contemplation. It is a simple, natural procedure that effortlessly allows the mind to transcend to experience transcendental consciousness which has been described by neuroscientists as a state of restful alertness.

A meta-analysis of 597 studies covering most meditation and relaxation techniques was published in the American Journal of Health Promotion (12:297-299, 1998). The study found the TM technique to have markedly better results in a wide range of criteria related to cognitive function, self-actualization (growth toward ones potential), and mental and physical health.

Before coming to MUM, some of our current students practiced other meditation techniques for self-improvement.

To avoid the risk of mixing procedures which can compromise the naturalness, effortlessness, and effectiveness of the Transcendental Meditation technique we ask that all students practice only the TM technique. Our admissions counselors will be happy to discuss this further with you.

At MUM all students practice and enjoy the benefits of the Transcendental Meditation program. For those individuals who have applied to MUM and are pursuing their application in good faith, scholarships are available to cover the cost of learning the practice.

To start enjoying the benefits as soon as possible, we encourage as many of our applicants as possible to learn the practice in their hometown prior to enrollingthose who cannot learn before enrolling would learn the practice in their first week of studies.

The student rate for learning the TM technique is $360. MUM Admissions will provide a 50% scholarship for all applicants who intend to enroll within a year, whether accepted or not. Each applicant would then be expected to pay $180 toward the $360 fee upon learning. Once the applicant enrolls at MUM he or she will be reimbursed within two weeks for the $180 they paid to learn. For those who learn after matriculation the full fee will be covered as part of tuition expenses.

The Transcendental Meditation Sidhiprogramis a simple, natural, effortless set of procedures that accelerate the personal growth gained from the TM technique by itself. As scientific research studies have shown, the TM-Sidhi program brings faster growth of creativity, learning ability, physical health, and psychological well-being.

One of the TM-Sidhi procedures is called Yogic Flying, which leads to the body lifting in short hops from the ground. Students describe the experience of this technique as one of happiness, energy, bliss, and inner freedom, with these qualities carrying over into their daily life.

The Transcendental Meditation technique allows the mind to settle down to the source of thought and experience pure consciousness a state of restful alertness. The TM-Sidhi program provides the opportunity to remain on that level, allowing the practitioner to think and act from this most silent and powerful level of the mind. The TM-Sidhi program was brought to light by Maharishi from the Yoga Sutras of Patanjali, from the ancient Vedic tradition.

When people practice the TM-Sidhi program in groups, they create a powerful effect of harmony, peace, and societal coherence that radiates into the community. Studies have found a statistically significant reduction in crime, accident, and sickness rates. When open warfare is present, such groups have reduced violence and war deaths. Scientists have termed this peace-creating phenomenon the Maharishi Effect.

MUM, situated in the center of the U.S., is committed to creating and maintaining a group of Yogic Flyers large enough to impact societal coherence and improve the quality of life for the whole country. With this Vedic technology of consciousness, we have within our means a practical formula for creating national and international peace and well-being.

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Jerry, Bob, and George discuss TMs effect on the average person and its part in helping veterans overcome PTSD.

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"Least excited state of mind, where the mind is completely settled and silent..."

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Maharishi: "We are all thinking all the time - where do these thoughts come from?" (Lake Louise, Canada, 1968)

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Education centers on the objective aspect of reality but misses knowledge of the subjective "Knower."

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What is TM? MUM students explain what it's like to meditate, and why they practice TM.

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The People Behind the Science: Demo and Interview

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Let's ask Russell Simmons, Founder and CEO of Def Jam Recordings.

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World-class skateboarder Zarosh says meditation is "like the missing link to life."

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Sarina Grosswald, Ed.D. is an ADHD researcher who discusses her interviews with TM kids.

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David Lynch, speaking at the Majestic Theatre, Emerson College

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On TM: "It's a simple process that calms the mind." - Moby

In this program you will participate in the creation of an original Web-TV Series, working alongside fellow students and industry professionals. This unique opportunity is being made available to a select number of students who will work together to write, produce, edit, and distribute the series. Every student will work in different capacities throughout the course of the production.

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Transcendental Meditation Technique

Buddhist meditation refers to the meditative practices associated with the religion and philosophy of Buddhism.

Core meditation techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions. Buddhists pursue meditation as part of the path toward Enlightenment and Nirvana.[a] The closest words for meditation in the classical languages of Buddhism are bhvan[b] and jhna/dhyna.[c] Buddhist meditation techniques have become increasingly popular in the wider world, with many non-Buddhists taking them up for a variety of reasons.

Buddhist meditation encompasses a variety of meditation techniques that aim to develop mindfulness, concentration, supramundane powers, tranquility, and insight. Given the large number and diversity of traditional Buddhist meditation practices, this article primarily identifies authoritative contextual frameworks both contemporary and canonical for the variety of practices. For those seeking school-specific meditation information, it may be more appropriate to simply view the articles listed in the "See also" section below.

While there are some similar meditative practices such as breath meditation and various recollections (anussati) that are used across Buddhist schools, there is also significant diversity. In the Theravda tradition alone, there are over fifty methods for developing mindfulness and forty for developing concentration, while in the Tibetan tradition there are thousands of visualization meditations.[d] Most classical and contemporary Buddhist meditation guides are school specific.[e] Only a few teachers attempt to synthesize, crystallize and categorize practices from multiple Buddhist traditions.

The earliest tradition of Buddhist practice is preserved in the nikya/gamas, and is adhered to by the Theravda lineage. It was also the focus of the other now-extinct early Buddhist schools, and has been incorporated to greater and lesser degrees into the Tibetan Buddhist tradition and many East Asian Mahyna traditions.

Meditation on the Buddhist Path

Most Buddhist traditions recognize that the path to Enlightenment entails three types of training: virtue (sla); meditation (samadhi); and, wisdom (pa).[f] Thus, meditative prowess alone is not sufficient; it is but one part of the path. In other words, in Buddhism, in tandem with mental cultivation, ethical development and wise understanding are also necessary for the attainment of the highest goal.[1]

In terms of early traditions as found in the vast Pali canon and the gamas, meditation can be contextualized as part of the Noble Eightfold Path, explicitly in regard to:

And implicitly in regard to:

Classic texts in the Pali literature enumerating meditative subjects include the Satipatthana Sutta (MN 10) and the Visuddhimagga's Part II, "Concentration" (Samadhi).

In the Satipatthana Sutta, the Buddha identifies four foundations for mindfulness: the body, feelings, mind states and mental objects. He further enumerates the following objects as bases for the meditative development of mindfulness:

Meditation on these subjects develops insight.[3]

The Buddha is said to have identified two paramount mental qualities that arise from wholesome meditative practice:

Through the meditative development of serenity, one is able to suppress obscuring hindrances; and, with the suppression of the hindrances, it is through the meditative development of insight that one gains liberating wisdom.[4] Moreover, the Buddha is said to have extolled serenity and insight as conduits for attaining Nibbana (Pali; Skt.: Nirvana), the unconditioned state as in the "Kimsuka Tree Sutta" (SN 35.245), where the Buddha provides an elaborate metaphor in which serenity and insight are "the swift pair of messengers" who deliver the message of Nibbana via the Noble Eightfold Path.[i]

In the "Four Ways to Arahantship Sutta" (AN 4.170), Ven. Ananda reports that people attain arahantship using serenity and insight in one of three ways:

In the Pali canon, the Buddha never mentions independent samatha and vipassana meditation practices; instead, samatha and vipassana are two qualities of mind to be developed through meditation.[j] Nonetheless, some meditation practices (such as contemplation of a kasina object) favor the development of samatha, others are conducive to the development of vipassana (such as contemplation of the aggregates), while others (such as mindfulness of breathing) are classically used for developing both mental qualities.[6]

Buddhaghosa's forty meditation subjects are described in the Visuddhimagga. Almost all of these are described in the early texts.[7] Buddhaghosa advises that, for the purpose of developing concentration and consciousness, a person should "apprehend from among the forty meditation subjects one that suits his own temperament" with the advice of a "good friend" (kalyana mitta) who is knowledgeable in the different meditation subjects (Ch. III, 28).[8] Buddhaghosa subsequently elaborates on the forty meditation subjects as follows (Ch. III, 104; Chs. IV - XI):[9]

When one overlays Buddhaghosa's 40 meditative subjects for the development of concentration with the Buddha's foundations of mindfulness, three practices are found to be in common: breath meditation, foulness meditation (which is similar to the Sattipatthana Sutta's cemetery contemplations, and to contemplation of bodily repulsiveness), and contemplation of the four elements. According to Pali commentaries, breath meditation can lead one to the equanimous fourth jhanic absorption. Contemplation of foulness can lead to the attainment of the first jhana, and contemplation of the four elements culminates in pre-jhana access concentration.[10]

Particularly influential from the twentieth century onward has been the "New Burmese Method" or "Vipassana School" approach to samatha and vipassana developed by Mingun Jetavana Saydaw and U Nrada and popularized by Mahasi Sayadaw. Here samatha is considered an optional but not necessary component of the practicevipassana is possible without it. Another Burmese method, derived from Ledi Sayadaw via U Ba Khin and S. N. Goenka, takes a similar approach. Other Burmese traditions popularized in the west, notably that of Pa Auk Sayadaw, uphold the emphasis on samatha explicit in the commentarial tradition of the Visuddhimagga.

Also influential is the Thai Forest Tradition deriving from Ajahn Mun and popularized by Ajahn Chah, which, in contrast, stresses the inseparability of the two practices, and the essential necessity of both practices. Other noted practitioners in this tradition include Ajahn Thate and Ajahn Maha Bua, among others.[11]

Another less common type of meditation is practiced in Cambodia and Laos by followers of Tantric Theravada. This form of meditation includes the use of mantras and visualizations.

Mahyna Buddhism includes numerous schools of practice, which each draw upon various Buddhist stras, philosophical treatises, and commentaries. Accordingly, each school has its own meditation methods for the purpose of developing samdhi and praj, with the goal of ultimately attaining enlightenment. Nevertheless, each has its own emphasis, mode of expression, and philosophical outlook. In his classic book on meditation of the various Chinese Buddhist traditions, Charles Luk writes, "The Buddha Dharma is useless if it is not put into actual practice, because if we do not have personal experience of it, it will be alien to us and we will never awaken to it in spite of our book learning."[12] Venerable Nan Huaijin echoes similar sentiments about the importance of meditation by remarking, "Intellectual reasoning is just another spinning of the sixth consciousness, whereas the practice of meditation is the true entry into the Dharma."[13]

In the Pure Land tradition of Buddhism, repeating the name of Amitbha Buddha is traditionally a form of Mindfulness of the Buddha (Skt. buddhnusmti). This term was translated into Chinese as nianfo (), by which it is popularly known in English. The practice is described as calling the buddha to mind by repeating his name, to enable the practitioner to bring all his or her attention upon that buddha (samdhi).[14] This may be done vocally or mentally, and with or without the use of Buddhist prayer beads. Those who practice this method often commit to a fixed set of repetitions per day, often from 50,000 to over 500,000.[15] According to tradition, the second patriarch of the Pure Land school, Shandao, is said to have practiced this day and night without interruption, each time emitting light from his mouth. Therefore, he was bestowed with the title "Great Master of Light" () by the Tang Dynasty emperor Gao Zong ().[16]

In addition, in Chinese Buddhism there is a related practice called the "dual path of Chn and Pure Land cultivation", which is also called the "dual path of emptiness and existence."[17] As taught by Venerable Nan Huaijin, the name of Amitbha Buddha is recited slowly, and the mind is emptied out after each repetition. When idle thoughts arise, the phrase is repeated again to clear them. With constant practice, the mind is able to remain peacefully in emptiness, culminating in the attainment of samdhi.[18]

Repeating the Pure Land Rebirth Dhra is another method in Pure Land Buddhism. Similar to the mindfulness practice of repeating the name of Amitbha Buddha, this dhra is another method of meditation and recitation in Pure Land Buddhism. The repetition of this dhra is said to be very popular among traditional Chinese Buddhists.[19] It is traditionally preserved in Sanskrit, and it is said that when a devotee succeeds in realizing singleness of mind by repeating a mantra, its true and profound meaning will be clearly revealed.[20]

Another practice found in Pure Land Buddhism is meditative contemplation and visualization of Amitbha Buddha, his attendant bodhisattvas, and the Pure Land. The basis of this is found in the Amityurdhyna Stra ("Amitbha Meditation Stra"), in which the Buddha describes to Queen Vaidehi the practices of thirteen progressive visualization methods, corresponding to the attainment of various levels of rebirth in the Pure Land.[21] Visualization practises for Amitbha are popular among esoteric Buddhist sects, such as Japanese Shingon Buddhism.

In the earliest traditions of Chn/Zen Buddhism, it is said that there was no formal method of meditation. Instead, the teacher would use various didactic methods to point to the true nature of the mind, also known as Buddha-nature. This method is referred to as the "Mind Dharma", and exemplified in the story of kyamuni Buddha holding up a flower silently, and Mahkyapa smiling as he understood.[22] A traditional formula of this is, "Chn points directly to the human mind, to enable people to see their true nature and become buddhas."[23] In the early era of the Chn school, there was no fixed method or ple formula for teaching meditation, and all instructions were simply heuristic methods; therefore the Chn school was called the "Gateless Gate."[24]

It is said traditionally that when the minds of people in society became more complicated and when they could not make progress so easily, the masters of the Chn school were forced to change their methods.[25] These involved particular words and phrases, shouts, roars of laughter, sighs, gestures, or blows from a staff. These were all meant to awaken the student to the essential truth of the mind, and were later called gng'n (), or kan in Japanese.[26] These didactic phrases and methods were to be contemplated, and example of such a device is a phrase that turns around the practice of mindfulness: "Who is being mindful of the Buddha?"[27] The teachers all instructed their students to give rise to a gentle feeling of doubt at all times while practicing, so as to strip the mind of seeing, hearing, feeling, and knowing, and ensure its constant rest and undisturbed condition.[28] Charles Luk explains the essential function of contemplating such a meditation case with doubt:

Since the student cannot stop all his thoughts at one stroke, he is taught to use this poison-against-poison device to realize singleness of thought, which is fundamentally wrong but will disappear when it falls into disuse, and gives way to singleness of mind, which is a precondition of the realization of the self-mind for the perception of self-nature and attainment of Bodhi.[29]

In China it has been traditionally held that the meditation methods used by the Tiantai school are the most systematic and comprehensive of all.[30] In addition to its doctrinal basis in Indian Buddhist texts, the Tiantai school also emphasizes use of its own meditation texts which emphasize the principles of amatha and vipayan. Of these texts, Zhiyi's Concise amathavipayan (), Mohe Zhiguan (, Sanskrit Mahamathavipayan), and Six Subtle Dharma Gates () are the most widely read in China.[31] Rujun Wu identifies the work Mah-amatha-vipayan of Zhiyi as the seminal meditation text of the Tiantai school.[32] Regarding the functions of amatha and vipayan in meditation, Zhiyi writes in his work Concise amatha-vipayan:

The attainment of Nirva is realizable by many methods whose essentials do not go beyond the practice of amatha and vipayan. amatha is the first step to untie all bonds and vipayan is essential to root out delusion. amatha provides nourishment for the preservation of the knowing mind, and vipayan is the skillful art of promoting spiritual understanding. amatha is the unsurpassed cause of samdhi, while vipayan begets wisdom.[33]

The Tiantai school also places a great emphasis on npnasmti, or mindfulness of breathing, in accordance with the principles of amatha and vipayan. Zhiyi classifies breathing into four main categories: panting (), unhurried breathing (), deep and quiet breathing (), and stillness or rest (). Zhiyi holds that the first three kinds of breathing are incorrect, while the fourth is correct, and that the breathing should reach stillness and rest.[34] Zhiyi also outlines four kinds of samadhi in his Mohe Zhiguan, and ten modes of practicing vipayan.

One of the adaptations by the Japanese Tendai school was the introduction of Mikky (esoteric practices) into Buddhism, which was later named Taimitsu by Ennin. Eventually, according to Tendai Taimitsu doctrine, the esoteric rituals came to be considered of equal importance with the exoteric teachings of the Lotus Sutra. Therefore, by chanting mantras, maintaining mudras, or performing certain meditations, one is able to see that the sense experiences are the teachings of Buddha, have faith that one is inherently an enlightened being, and one can attain enlightenment within this very body. The origins of Taimitsu are found in China, similar to the lineage that Kkai encountered in his visit to Tang China and Saich's disciples were encouraged to study under Kkai.[35]

The aim of the teachings of Mahamudra and Dzogchen, each taught by the Kagyu and Nyingma lineages of Indo-Tibetan or Vajrayana Buddhism, respectively, is to familiarize one with the ultimate nature of mind which underlies all existence, the Dharmakya. Then, by meditating in union with the Dharmakya, one gradually passes through each of the Ten Bhmis until reaching liberation from sasra and karma.

The shared preliminary practices of both the Nyingma and Kagyu schools of Tibetan Buddhism are called ngndro, which involves visualization, mantra recitation and sadhana practice, and many prostrations. Nyingma also focuses on three foundational practices in Tibetan Buddhism: Shamata (calm abiding), Tonglen (sending and receiving), and a "breath practice" called "Clearing the Stale Energies that helps clear the mind in preparation for meditation.[36]

For a long time people have practiced meditation, based on Buddhist meditation principles, in order to effect mundane and worldly benefit.[37] Buddhist meditation techniques are increasingly being employed by psychologists and psychiatrists to help alleviate a variety of health conditions such as anxiety and depression.[38] As such, mindfulness and other Buddhist meditation techniques are being advocated in the West by innovative psychologists and expert Buddhist meditation teachers such as Thch Nht Hnh, Pema Chdrn, Clive Sherlock, Mother Sayamagyi, S.N. Goenka, Jon Kabat-Zinn, Jack Kornfield, Joseph Goldstein, Tara Brach, Alan Clements, and Sharon Salzberg, who have been widely attributed with playing a significant role in integrating the healing aspects of Buddhist meditation practices with the concept of psychological awareness and healing.

The accounts of meditative states in the Buddhist texts are in some regards free of dogma, so much so that the Buddhist scheme has been adopted by Western psychologists attempting to describe the phenomenon of meditation in general.[k] However, it is exceedingly common to encounter the Buddha describing meditative states involving the attainment of such magical powers (P. iddhi) as the ability to multiply one's body into many and into one again, appear and vanish at will, pass through solid objects as if space, rise and sink in the ground as if in water, walking on water as if land, fly through the skies, touching anything at any distance (even the moon or sun), and travel to other worlds (like the world of Brahma) with or without the body, among other things,[39][40][41] and for this reason the whole of the Buddhist tradition may not be adaptable to a secular context, unless these magical powers are seen as metaphorical representations of powerful internal states that conceptual descriptions could not do justice to.

Theravada Buddhist meditation practices:

Zen Buddhist meditation practices:

Buddhist meditation centers:

Vajrayana and Tibetan Buddhism meditation practices:

Related Buddhist practices:

Proper floor-sitting postures and supports while meditating:

Traditional Buddhist texts on meditation:

Traditional preliminary practices to Buddhist meditation:

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