MEDITATION : Mindfulness With Breathing

Meditation is found in some form or another in all major religious traditions but in Buddhism it is integral to the path to enlightenment. The practitioner trains his or her mind so that it can understand the four-points that form the core of the Buddha’s teaching: suffering, what causes it, the end of suffering, and the path to that end.

Consequently, the art of meditation is a highly developed one in Thailand. One doesn’t need to be a Buddhist, or even be interested in Buddhism, to benefit from meditation. A valuable training that can be applied to daily life, it greatly helps concentration and can lead to a state of peace and calmness, no matter where the meditation is performed.

There are two main branches in Buddhist meditation: Samatha (calmness, concentration) and Vipassana (insight), which stresses mindfulness.

The techniques of Samatha meditation are many, some of them older than Buddhism itself. Amongst the most commonly practiced in Thailand is Anapanasati, or “mindfulness with breathing”. Mantra meditation, in which given words are repeated over and over to help focus the mind, is also widely practiced. Kasinas, where mediators concentrate on an object outside themselves, such as a crystal ball and candle flame, is yet another form.

Sati, or mindfulness, is the key to Vipassana meditation. When the mind is untrained it is wide open to outside disturbances, and the objective is to be aware of what happens but not dwell upon it. So you train yourself to be aware of the body’s movement, the rise and fall of the chest as you inhale and exhale, the movement of the legs and feet as you walk, and your feelings and state of mind. Walking, sitting and lying meditation are a few of the Vipassana techniques, and to avoid distractions as far as possible the retreats are usually held in isolated and peaceful surroundings.
Meditation teachings are widely available in Thailand for Thais and visitors alike, ranging from English language day classes in Bangkok through to intensive month-long Vipassana courses at remote retreats in the provinces.

Getting Started

by Buddhadasa Bhikkhu

(adapted and translated by Santikaro Bhikkhu)

Sit up straight (with all the vertebrae of the spine fitting together snugly). Keep your head upright. Direct your eyes towards the tip of your nose so that nothing else is seen. Whether you see it or not doesn't really matter, just gaze in its direction. Once you get used to it, the results will be better than closing the eyes, and you won't be encouraged to fall asleep so easily. In particular, people who are sleepy should practice with their eyes open rather than closed. Practice like this steadily and they will close by themselves when the time comes for them to close. (If you want to practice with your eyes closed from the start, that's up to you.) Still, the method of keeping the eyes open gives better results. Some people, however, will feel that it's too difficult, especially those who are attached to closing their eyes. They won't be able to practice with their eyes open, and may close them if they wish.

Lay the hands in your lap, comfortably, one on top of the other. Overlap or cross your legs in a way that distributes and holds your weight well, so that you can sit comfortably and will not fall over easily. The legs can be overlapped in an ordinary way or crossed, whichever you prefer or are able to do. Fat people can only cross their legs in what is called the "diamond posture" (lotus posture) with difficulty, but fancy postures are not necessary. Merely sit with the legs folded so that your weight is evenly balanced and you cannot tip over easily -- that's good enough. The more difficult and serious postures can be left for when one gets serious, like a yogi.

In special circumstances -- when you are sick, not feeling well, or just tired -- you can rest against something, sit on a chair, or use a deck chair, in order to recline a bit. Those who are sick can even lie down to meditate.

Sit in a place with good air circulation, where you can breathe comfortably. There should be nothing overly disturbing. Loud noises which are steady and have no meaning, such as the sound of waves or a factory, are no problem unless you attach to them as a problem. Sounds with meaning, such as people speaking, are more of a problem for those just learning to practice. If you can't find a quiet place, pretend there aren't any sounds. Just be determined to practice and it will work out eventually.

Although the eyes are gazing inattentively at the tip of the nose, you can gather your attention or awareness or sati , as it's called in our technical language, in order to catch and note your own breathing in and out. (Those who like to close their eyes will do so from here on.) Those who prefer to leave the eyes open will do so continually until the eyes gradually close on their own as concentration and calmness (samadhi) increases.

In the beginning (and only at the beginning, for a few minutes, not forever!), to make it easy to note the breathing, try to breathe as long as you can. Force it in and out strongly many times. Do so in order to know clearly for yourself what the breath rubs against or touches as it draws in and out along its path. In a simple way, notice where it appears to end in the belly (by taking the physical sensations as one's measure rather than anatomical reality). Note this in an easy-going way as well as you can, well enough to fix the inner and outer end points of the breathing. Don't be tense or too strict about it.
Most people will feel the breath striking at the tip of the nose and should take that point as the outer end. (In people with flat or upturned noses the breath will strike on the edge of the upper lip, and they should take that as the external end.) Now you will have both outer and inner end points by fixing one point at the tip of the nose and the other at the navel. The breath will drag itself back and forth between these two points. Here make your mind just like something which chases after or stalks the breathing, like a tiger or a spy, unwilling to part with it even for a moment, following every breath for as long as you meditate. This is the first step of our practice. We call it "chasing after (or stalking) the whole time."
Earlier we said to begin by trying to make the breathing as long as possible, and as strong, vigorous, and rough as possible, many times from the very start. Do so in order to find the end points and the track the breath follows between them. Once the mind (or sati) can catch and fix the breathing in and out -- by constantly being aware of how the breath touches and flows, then where it ends, then how it turns back either inside or outside -- you can gradually relax the breathing until it becomes normal no longer forcing or pushing it in any way. Be careful: don't force or control it at all! Still, sati fixes on the breathing the whole time, just as it did earlier with the rough and strong breathing.

Sati is able to pay attention to the entire path of the breath from the inner end point (the navel or the base of the abdomen) to the outer end point (the tip of the nose or the upper lip). However fine or soft the breath becomes, sati can clearly note it all the time. If it happens that we cannot note (or feel) the breath because it is too soft or refined, then breathe more strongly or roughly again. (But not as strong or rough as before, just enough to note the breath clearly). Fix attention on the breathing again, until sati is aware of it without any gaps. Make sure it can be done well, that is, keep practicing until even the purely ordinary, unforced breathing can be securely observed. However long or short it is, know it. However heavy or light it is, know it. Know it clearly within that very awareness as sati merely holds closely to and follows the breathing back and forth the whole time you are meditating . When you can do this it means success in the level of preparation called "chasing after all the time."

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2. Don't try to push other things out of awareness, that will create tension. Just keep your attention centered on the breathing in a balanced way. Let go of anything that takes you away from the breathing.

The Healing Power of Thai Food

Growing interest internationally in the therapeutic value of herbs and spices has also helped popularise Thai cuisine. A large number are indigenous to the country, and many more have long been cultivated here. They have a long tradition of use in medicine, and consequently cooks understand their therapeutic qualities in addition to their flavours.

Coriander, in all its forms, is probably the most widely used herb. The fresh leaf is used in countless dishes for its distinctive perfume, the roots are pounded together with garlic and black pepper to form a seasoning, while the seeds are both a seasoning and an ingredients.

Basil is another essential, with three kinds being commonly used : the large-leafed sweet basil appears in soups and seafood, The smaller lemon basil in soups and as a salad ingredient, while holy basil is added to stir-fries.

Spearmint leaves are used in salads and often eaten raw, as is mint. Lemongrass is so closely associated with Thai food that it has become a popular restaurant name, and adds its citrus tang to tum yum, the spicy soup that has become the country’s national dish. Lime is squeezed into or over many dishes, while the skin and fragrant leaves of the kaffir lime are used as an ingredient and a garnish.

Ginger is fresh or powdered, while its close relative, galangal, adds its rooty texture to soups and curries. Another member of the ginger family, turmeric, adds its bright yellow-orange colour to southern Thai cooking. Cumin, cinnamon and cardamom have migrated from India, and find their way into curries. Large amounts of garlic are used, along with shallots. Spring onions are eaten raw, or as an ingredient.

Pandan leaf is used as an attractive wrapping for seasoned morsels of chicken or pork rib. Peppercorns are believed to have been the main sourceof heat before chillies arrived in Thailand, and are added whole while still on the stalk, or dried and ground as a seasoning.

Jasmine essence, lily buds, morning glory, cloves, saffron, sesame, and many other herbs and spices that add flavour, aroma and texture, all find their way into Thai cuisine in some form, adding to the healthy and nutritious quality of a meal.

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