Breathing is something that we all do. For human beings it is a primary sign of life. We all have a breath so as an object of meditation it is very useful. The curious thing is that most people don’t take that much notice or care about their breath. It really only gets any attention when there is either too much – and you are puffing and blowing – or not enough – and you are suffocating. It is important to appreciate that breath meditation is not the same as pranayama as in various yoga exercises; it is the mind that is being developed.
The classic teaching the Buddha gave on breath meditation is the Anapanasati Sutta It outlines in considerable detail the various stages and levels of this practice.
Using the breath:
Why?
Assuming you see the value in taking up a specific object for developing concentration, the breath has many things to recommend itself as the object of choice.
1 It is portable. Everywhere you go you have it with you. No need to worry about forgetting your worry beads.
2 – It comes free with everybody. No need to buy any special equipment.
3 – It is complete in and of itself. No need for any upgrades or add-ons.
4 – It is 100% natural – they don’t come more organic than this.
5 – It is effortless. The body knows how to breathe without you needing to do anything, You just sit back and let it do all the work – while you just watch.
6 – It is a connection with a vital life force.
7- It is calming. There is a simple, natural rhythm the breath follows and following that leads one to peace.
How?
The principles discussed in ‘samatha’ apply here.
Basically, we take up an object – in this case the breath – and hold it with the mind for an extended period. This is not always so easy as the mind is used to jumping about from object to object. Sustained attention on the breath is a training in stillness; the ability to be content with little and to maintain attention. There are various ways the breath can be used. Here is one possible system using eight steps. It gets a bit cosmic toward the end but you will get the general idea.
1 – Counting: useful for those who have never worked with the breath much before.
Sit down for meditation and fix your attention on the breath at that point where you most easily notice it. Say, at the belly*. If the breath is not clearly seen try a few extended breaths – deeply in, and deeply out – so as to get a good feel of the breath. You could even put your hand on your belly to assist this. Very consciously watch the sequence of in-and-out breaths. Note the breath as it enters, and note the breath as it leaves, watching the movement of the body – the rise and fall of the abdomen. When you have established your awareness of the breath, begin counting each breath. This can be done in several ways. Try just counting on the in-breaths; up to ten. Then start again at one. This is repeated over and over from one to ten. The counting provides a support for the mind; something a little more tangible to hold. If you aren’t sure how far you have counted then you know that your mind has wandered; start the counting over again. Meditation is not about getting anything – and particularly, you don’t have to get the breath (unless you are dead). Just relax – and watch the show. Do this for about 10 to 30 minutes at one sitting; twice a day for several weeks. What is the result?
2 – Following: used after the mind has been calmed somewhat by using counting.
When the mind is able to stay with the in-breathing and out-breathing, the counting can be stopped and replaced by just mentally following the course of the breath. Note the beginning of an in-breath — hold your attention at the belly and observe the progress of the in-breath — note the end of the in-breath — notice the space, or pause at the end of the in-breath — note the beginning of the out-breath. There is no thought involved here it is merely paying attention to the physical phenomenon of breathing – in detail. Do this for 30 to 60 minutes; twice a day for several months.
3 – Contact and:
4 – Fixing:
These two aspects of the practice indicate the development of stronger concentration. When mindfulness of breathing is well established, the breath becomes more and more subtle – serene and tranquil. The body becomes calm and ceases to feel fatigue. Because the mind and body are so tranquil the breath becomes more and more subtle until it seems that it has ceased.
This can be slightly alarming and one thinks the breathing has stopped altogether, but it is not so. It continues, but in a very delicate and subtle form. No matter how subtle it becomes, one must still maintain mindfulness of the contact of the breath in the body, without losing track of it. The mind is at this point free from the five hindrances – sensual desire, anger, drowsiness, restlessness and doubt. One is calm and joyful. Various signs may appear in the mind – pay them no heed. As concentration is further developed four stages of absorption (jhana) can be attained. These stages of deep concentration are called “fixing”.
5 – Observing – 6: Turning Away – 7: Purification – 8: Retrospection:
A person who has attained the four absorptions should not stop there but should go on to develop insight meditation (vipassana). The stages of insight are called “observing“.
When insight reaches its climax, the meditator attains the supramundane paths. Because these paths turn away the fetters that bind one to the cycle of birth and death, they are called “turning away“. The paths are followed by their respective fruitions; this stage is called “purification” because one has been cleansed of defilements. Thereafter one realizes the final stage, reviewing knowledge, called “retrospection” because one looks back upon one’s entire path of progress and one’s attainments. This is a brief overview of the main stages along the path to Nibbana, based on the meditation of anapana sati.
* There are various theories about where you focus attention. One common alternative to the belly is the tip of the nose. My feeling is that the nose can be a bit ‘head’ centered and too close to thought. The belly has a much more ‘grounding’ aspect to it, more closely in touch with emotions and internal energies generally. Do experiment.
Thoughts and emotion always see real to you; however, these are not necessarily true. If you fight them you are really fight or clinging to them, because you unconscious mind is used to them.
In meditation, the breath is the only thing you have to be aware of and concentrate no and the counting. Several things have to fit together in meditation. The breath, counting, following, stabilizing, introspection, and to return to the breath all have to become natural for you. There is the last thing that will come is purification of the mind the thought awareness.
However, let us look at your breath. Moreover, what will happen with it by just counting and following? Your breath will become slower, more even, calmer, smoother, and peaceful and you will hardly realize you are breathing. This all comes from just counting and following. What is left is the results which is Purification of the erroneous thoughts in your mind. The habit thoughts that have run your life without you making conscious thought about the results of your actions. In other words if you follow the teaching of Buddha as he taught it you will have results that free you from endless suffering and leads you to a place of peace, understanding and kindness.
“The Breath!”
If you cannot count the breath, you cannot follow the Breath.
If you cannot follow the breath, you cannot stabilize and calm the breath.
If you cannot stabilize and calm the breath, you cannot have introspection to remember to return to the breath.
If you do not return to the breath, you cannot have purification of the mind. It is a process of becoming aware so that you have more choices.
