Any recomended concentration meditation?

[Everything]

Hey, anyone can recommend some good meditation or training for concentration / focus?

 

I'm determined more then ever now to train my concentration / focus again. I somehow lost it along the way and get distracted by even the tiniest of thoughts at the moment. It is extremely annoying.

 

I hope someone can share with me what worked for them?

[Trunk]

Following the breath is foundational.

[ChiDragon]

I would ignore the last paragraph concerning about the Dan Tian because it defeated the whole purpose of meditation.

[Jeff]

Body scanning also works well.

 

[Aetherous]

ChiDragon,

 

I would ignore the last paragraph concerning about the Dan Tian because it defeated the whole purpose of meditation.

 

Shut up, dude!!!! I think you should be banned for once again spreading disinformation and trolling. It's your entire purpose here. I am reporting your utterly pointless post and praying to any gods that are listening to have you permanently removed from this forum!

[Everything]

Following the breath is foundational.

That sounds familiar.

 

How long to do this before I see improvement in concentration? I'd take that its only beneficial if I continue to do this or should I move on to some other form of meditation after I've done this for a certain amount of time?

[Edward M]

IMO you should continue this for so long as you are alive, the beggining and the end this practice is.

 

Mind is key and this meditation is focusing, calming and centering...

 

PEace

Ed

[Simple_Jack]

ChiDragon,

 

 

 

Shut up, dude!!!! I think you should be banned for once again spreading disinformation and trolling. It's your entire purpose here. I am reporting your utterly pointless post and praying to any gods that are listening to have you permanently removed from this forum!

He's kinda right. I read the article, and that last paragraph describes an inferior technique if you really want significant transformation on the mind/body.

 

Though breathing into the dan-tien is taught in Zen and Vajrayana (as a precursor to tummo) in order to initially help calm the mind for meditation. It shouldn't be the main focus of an individuals session and really doesn't have much use other than to initially help calm the mind.

[Aetherous]

He's kinda right. I read the article, and that last paragraph describes an inferior technique if you really want significant transformation on the mind/body.

 

Though breathing into the dan-tien is taught in Zen and Vajrayana (as a precursor to tummo) in order to initially help calm the mind for meditation. It shouldn't be the main focus of an individuals session and really doesn't have much use other than to initially help calm the mind.

 

I totally disagree. That could be your only technique and you'd be fine.

[Simple_Jack]

Hey, anyone can recommend some good meditation or training for concentration / focus?

 

I'm determined more then ever now to train my concentration / focus again. I somehow lost it along the way and get distracted by even the tiniest of thoughts at the moment. It is extremely annoying.

 

I hope someone can share with me what worked for them?

As for meditation techniques there are a lot of different techniques you can use to get started. There's anapana, vipassana, listening to sound, you can use tantra/deity yoga....it depends what you want to start with.

 

I suggest going to meditationexpert.com and looking in the "Meditation Techniques" section (My link.) Also you might want to purchase his e-books on the skeleton visualization practice and meditation on the 5 elements. The first is a simple method that is really effective at cultivating the body's chi; the latter (called the kasinas in Hinayana) are set of meditations that also uses visualization as a means to transform the body and enter samadhi (My link and My link.)

 

I also suggest buying a copy of Tao&Longevity by Nan Huai Chin. It details the different stages of cultivating jing to chi and chi to shen and the opening of the major esoteric structures in the body. In the appendix it also describes different meditations you can try out.

Edited September 2, 2011 by Simple_Jack

[Simple_Jack]

I totally disagree. That could be your only technique and you'd be fine.

Whatever, guy. Either way it's still an inferior meditation compared to anapana (mindfulness of the breath.) Also In the end you're clinging too much to the body.

[Aetherous]

Whatever, guy. Either way it's still an inferior meditation compared to anapana (mindfulness of the breath.) Also In the end you're clinging too much to the body.

 

I can say "whatever, guy" to you too. I consider it superior to anapana. Cultivating attention within an area of the body doesn't mean you're clinging to it.

[tulku]

Whatever, guy. Either way it's still an inferior meditation compared to anapana (mindfulness of the breath.) Also In the end you're clinging too much to the body.

 

when you focus your attention on a single part of your body, it is hard to disappear into the void

[Simple_Jack]

That sounds familiar.

 

How long to do this before I see improvement in concentration? I'd take that its only beneficial if I continue to do this or should I move on to some other form of meditation after I've done this for a certain amount of time?

There are sixteen stages to this meditation (described here from wikipedia My link.) Here's a description (From this article My link) of what's possible with this meditation from meditationexpert.com: "The basic technique of watching the breath revealed in the Damo Zen Anapanasati Sutra starts with watching your inhalation, exhalation, and then the longness or shortness of your breath. You observe them because your chi channels are not yet open. You just relax and observe them ... be aware while in a supremely relaxed state to know what's going on.

 

Then the fourth stage is knowing or observing the breath (your chi) throughout your whole body. You don't try to do anything with it, such as smoothen it out, but just know it or be conscious of it"

 

"If there are any obstructions of the chi anywhere in the body, that's because your chi channels have still not opened all the way through and the body's five elements have not fully transformed. It's a long process for this to reach completion. When you feel your breath (chi) all over your body and cultivate that knowing, there will eventually be no more obstructions in the body when you keep cultivating this way, which is the fifth step of the practice ... and you will eventually feel quite comfortable from the practice after all the chi channels open."

 

"Secondly, people get confused about the three types of chi you can cultivate this way. Let me go into this...

 

The first type of chi, called the "nurturing chi," is what you rely on to be alive. When we practice pranayama, we usually practice this type of chi. You can find out more about this and other types of chi in the Peter Senge-Nan Huai-Chin Anapana Chi Conversations, which are truly excellent.

 

If you can stop your breathing, you can enter into the cultivation of the second type of chi. The second type of chi, called the "reward chi" in the Damo Zen Sutra and "karmic" chi in Esoteric Buddhism, is the chi that arises when ordinary breathing stops. This "hsi," (Xi) if you cultivate it, is what a fetus uses to grow inside a mother's womb (when external breathing is not required) and when you cultivate it after birth, you can use it to cure sickness, extend the lifespan and stay healthy. If you are able to recognize and cultivate this level of chi, you can have longevity and can reverse the process of aging and will become young. Forget the anti-aging supplements -- this is far better. You can cultivate that chi to get samadhi but it's not the highest stage possible. However, this is the chi you should be cultivating if you want to reverse aging, or if you are fatigued and wish to rejuvenate yourself."

 

"The third type of chi is called "fundamental" (from Consciousness Only school) or "original" or "primordial" chi. Sometimes it's called "original heaven chi." Taoism talks about this chi, as does Buddhism and Hinduism. If you are able to enter into the cultivation of this type of chi, you can control your birth and death. So when you enter the cultivation of the second type of chi you can become like a baby whereas entering into the cultivation of this third type of chi you can eventually control life and death. This is the stage you want to get to because it corresponds to becoming one with the universe and the original nature. To reach the stage of cultivating this chi is a great accomplishment and all you have to do is practice as I've been teaching you....This third chi is akin to the chi of the whole universe

 

"An Arhat who cultivates this chi can appear or disappear (dissolve) at will into this type of chi, and thus can control their birth and death that way.

 

To cultivate this chi, you really need to cultivate wisdom. People without enough prajna wisdom will have a difficult time recognizing this chi. They can talk about it all they want but of it they will know nothing. So to get to this stage already takes cultivation practice and letting go, letting go, letting go while remaining aware[/i]."

Edited September 2, 2011 by Simple_Jack

[Simple_Jack]

Just more descriptions of stages of more advanced transformations of the body:

 

"If your practice enters the stage of cultivating the second type of chi, you can not only initiate the internal embryo breathing but can start breathing from the bottom of the feet, the forehead, and other places in the body because the chakras and chi channels have all opened and the chi circulates at these spots. First it will push out all sorts of dirty poisons from these spots, like snakes or worms that wiggle out of holes, but when the chi channels are cleared you'll be able to breath from these chakra points and might even develop red circles or slight indentations in the region. Often you see them on pictures of various spiritual masters. If you're looking for a tantric partner and they don't have this, forget it.....But this is just laying a good foundation for practice, and is not the real fruit of cultivation. You want to not just cultivate samadhi, but cultivate to discover the original nature of Mind and all things....For that you must proceed to cultivating the third type of chi. Otherwise you are still cultivating the in and out, birth and death,the rise and fall of phenomena. If you relax and unify with the chi, it becomes just one thing rather than a duality of states."

 

"Now eventually in watching the breath and feeling it everywhere, you'll reach a state of emptiness which is the sixth stage of practice, and from that emptiness, your body will begin to feel peaceful and you'll develop joy and physical bliss. This means you are cultivating the early dhyana. In the 6th stage you can receive joy and in the 7th receive bliss.

 

In the 8th you can reflect everything in your mind - you are able to clearly know about every response that your mind has...these are the 6th, 7th and 8th stages of gong-fu reached because you're not influenced by the physical body anymore since its chi channels are open. Resultingly, you can now accept or receive mental joy and physical bliss because the physical body doesn't bother you so much, so you can be open to receiving happiness. To others your face will always seem joyful. And then eventually your mind will be able to accept every single behavior of others. You'll be able to have mercy come out towards all things because you can accept everything, and not reject anything. Mercy, compassion, and feeling other people's suffering arises at this stage at a real level that you should want to cultivate. Only now, at this stage, do we say you can sincerely give or offer to other sentient beings, so only now can full-hearted giving manifest. The 6th, 7th and 8th level of practice is when you are therefore starting to enter the level of the mind ground."

 

"Eventually, in cultivating the chi then joy and bliss will arise, and then you can eventually feel liberated or mentally free. What Buddha meant about these stages is that in cultivating to the stage of no more chi obstructions in the body, the form skandha and sensation skandhas are transformed. When the mind is joyful it's like the 1st and 2nd dhyana because they have the characteristic of mental joy, and when just blissful it's like the 3rd dhyana. Joy and bliss arise because you are cultivating samadhi (they are the characteristics of the first three dhyana), and with this type of joy and bliss you always look happy to other people because your mind is open and free. Eventually by going further you reach the stage of feeling liberated, which means that you are always clear about what goes on in your mind. Your mind is like a mirror and is very peaceful, so you are clear about everything because you are not holding. When the mind feels liberated and free, we often say that "mind and chi are at home."

 

"In the 9th stage of anapana practice, the mind is able to function with joy and happiness at will, and in the 10th stage your mind is able to calmly reflect everything. During the 9th and 10th stage of anapana practice you reach the second and third dhyana if you can actually achieve this stage. In the 11th stage, the mind is able to be free from attachment, or liberated. What does that mean? Your mind (thoughts, or consciousness) and chi become unified and you have real mental freedom. They combine without any concentration or holding. It's naturally unified. During this stage you get superpowers freely. The feeling is one of freedom from any attachments.

 

Do you see anything special or esoteric in this? No, nothing. Shakyamuni Buddha's teachings are so natural, and also so scientific. He tried so many cultivation methods and gave us the very cream, the very top of the top of the cultivation techniques which are even the highest apex secrets of the Zen school and Mahamudra."

[Simple_Jack]

The parts that I'm highlighting are what you should get an idea of the different stages to anapana practice:

 

"After these preliminary twelve stages, the Anapanasati Sutra talks about 5 more stages of cultivation that you should be cultivating all the time. You have to do these no matter what stage you're practicing at, so they're not in chronological order. These five -- anytime, everywhere you should be practicing them -- do not belong to the body level but to the mind level where you are inspecting the mind: The 12th principle reminds you to let go of everything, which is releasing everything, 13) you practice observing impermanence, 14) you feel more and more of sense of growing separation or distance from what you desire (departure of desire - don't drop into what you're doing, like watching TV, sex, food, desires) which people typically translate as "dispassion," 15) the stopping or cessation or extinguishment of feeling and thought.

 

In contemplating cessation, the meaning is that you reach a stage where sensation (feeling) and conception are extinguished. There are no more illusions, desires, or sensations. The mind is perfectly clear and without stains, equanimous beyond compare which gives freedom,peace and liberation. This is the status of a Great Arhat. Next 16) totally offering - - giving away mind, life, thought -- totally giving offering is the next principle. Shakyamuni Buddha meant that you offer everything away, completely letting go and relinquishing everything. That in itself is a form of Christian cultivation called charity or poverty or renunciation.

 

Together with these 5, which you should be practicing all the time, then you can arrive at a stage of clear perception where all the dust in the mind is delinked or settled, and the true real permanence aspect of the universe (Triple Realm) suddenly appears. Congratulations. At this stage you're really on your way to a fine achievement."

 

Anyways in the articles I'm quoting from, he links to a page of the Anapanasati Sutta w/ commentary by Ven. Vimalaramsi (Main page w/chapters My link. For the actual start of the sutta: My link.) If you really want to get started with this technique then that's something you should read.

[fiveelementtao]

Hey, anyone can recommend some good meditation or training for concentration / focus?

 

I'm determined more then ever now to train my concentration / focus again. I somehow lost it along the way and get distracted by even the tiniest of thoughts at the moment. It is extremely annoying.

 

I hope someone can share with me what worked for them?

 

Mantra meditation is a very effective method for training the mind to focus in constructive ways. It gives the mind something to focus on in a proactive way. Your mind is going to want to focus on something. Instead of trying to avoid focusing on negative thoughts as many people try to do and fail, why not train the mind to focus on constructive thoughts rather than try avoid negative thoughts. This is one benefit of mantra.

 

I have a very active monkey mind and mantra is very helpful for me at using my mind's natural tendencies. Everyone is different. Find what works for you...

[Simple_Jack]

I can say "whatever, guy" to you too. I consider it superior to anapana. Cultivating attention within an area of the body doesn't mean you're clinging to it.

If you mean as in deity yoga for example (where you focus on a particular chakra or series of chakras) then yeah I agree; but those meditations entail visualization which in the end you're supposed let go of, in order to cultivate "emptiness," to reach samadhi.

 

Anapana (in the lowest levels) starts with focusing on the breath as it comes in and out of the nostrils, but (when you progress to that point) when you reach a point where (this is past the stages where you have already opened the major/minor channels and chakras and after kundalini activation) your body fills with chi and then you can let go completely (letting go or forgetting about the body i.e. the clinging to the body; since you're nearing the physical bliss and joy of the first dhyana) and enter into the first dhyana. So in that way it is a much superior meditation compared to focusing solely on the dan-tien.

 

Edit: Keep in mind this is after the state of hsi, or internal embryonic breathing; in which the external breathing through the nostrils has stopped.

Edited September 3, 2011 by Simple_Jack

[Simple_Jack]

Mantra meditation is a very effective method for training the mind to focus in constructive ways. It gives the mind something to focus on in a proactive way. Your mind is going to want to focus on something. Instead of trying to avoid focusing on negative thoughts as many people try to do and fail, why not train the mind to focus on constructive thoughts rather than try avoid negative thoughts. This is one benefit of mantra.

 

I have a very active monkey mind and mantra is very helpful for me at using my mind's natural tendencies. Everyone is different. Find what works for you...

Mantra (or Tantra) is an excellent means in order to reach cessation (which you should then follow up with contemplation.) Which is why I suggested Everything look at meditationexpert, where he lists some meditations dealing with that. There's no problem in practicing more than one meditation, in fact on his site he suggests picking at least 2 to start with.

 

Everything: On amazon.com, there's two meditation manuals by Shramana Zhiyi of the Tien Tai sect. They are excellent and give detailed practice instructions on cessation-contemplation and anapana.

[relaxer]

I just got back from a 10 day Vipassana Course.

 

The first 3 and a half days entail 10-12 hours per day of seated meditation with awareness on breath, ANAPANA. After that, there is a movement into Vipassana.

 

I'm astounded by the power of Anapana. It is simple and powerful. There are no frills, just good honest work. Believe me, the work pays off.

 

The teacher, SN Goenka contends that visualization meditation and other object meditation such as mantra do well to quiet the surface conscious mind, but don't penetrate the depths. I think he speaks truth.

 

The clarity that was established with Anapana feels much more solid and full. It feels very, very natural and not at all contrived, like some object and imagination-based practices can seem.

 

If you haven't already considered doing a Vipassana course, I would. It's free, so finding the time and energy is the only factor. It looks daunting, but the is a lot of support available at these retreat centers that can't be seen, but it is definitely palpable.

 

In my experience: If concentration is what you're after, nothing beats the breath. Anapana is the cat's meow. It's solid, it's safe, and it's reliable.

 

ben

[Aetherous]

If you mean as in deity yoga for example (where you focus on a particular chakra or series of chakras) then yeah I agree; but those meditations entail visualization which in the end you're supposed let go of, in order to cultivate "emptiness," to reach samadhi.

 

Anapana (in the lowest levels) starts with focusing on the breath as it comes in and out of the nostrils, but (when you porgress to that point) when you reach a point where open the major channels/chakras (and after kundalini activation) then your body fills with chi and then you can let go completely (of course the clinging to the body, since you're nearing the physical bliss and joy of the first dhyana) and enter into the first dhyana. So in that way it is a much superior meditation compared to focusing solely on the dan-tien.

 

Edit: Keep in mind this is after the state of hsi, or internal embryonic breathing; in which the external breathing through the nostrils has stopped.

 

Yes, dantien breathing does this as well. Much quicker in fact! Anapana is weak sauce, for real.

 

And having attention in an area of the body does not make it harder to merge with the void. In Taoist alchemy the body itself must merge with void, not just the mind. And in Taoism, it's the true void or Tao...not the dhyanas of Buddhism.

 

So we're talking about entirely separate things. Anyway, the point is, dantien breathing is not an inferior method. Those who say that are simply misleading others. It is in fact superior to anapana, because it includes anapana, in addition to activation of the lower dantien. In truth, it is capable of accomplishing everything, if you master it.

 

If you're inexperienced in this fact, then please keep your inexperienced opinions to yourself!

[Everything]

There are sixteen stages to this meditation (described here from wikipedia My link.) Here's a description (From this article My link) of what's possible with this meditation from meditationexpert.com: "The basic technique of watching the breath revealed in the Damo Zen Anapanasati Sutra starts with watching your inhalation, exhalation, and then the longness or shortness of your breath. You observe them because your chi channels are not yet open. You just relax and observe them ... be aware while in a supremely relaxed state to know what's going on.

 

Then the fourth stage is knowing or observing the breath (your chi) throughout your whole body. You don't try to do anything with it, such as smoothen it out, but just know it or be conscious of it"

 

"If there are any obstructions of the chi anywhere in the body, that's because your chi channels have still not opened all the way through and the body's five elements have not fully transformed. It's a long process for this to reach completion. When you feel your breath (chi) all over your body and cultivate that knowing, there will eventually be no more obstructions in the body when you keep cultivating this way, which is the fifth step of the practice ... and you will eventually feel quite comfortable from the practice after all the chi channels open."

 

"Secondly, people get confused about the three types of chi you can cultivate this way. Let me go into this...

 

The first type of chi, called the "nurturing chi," is what you rely on to be alive. When we practice pranayama, we usually practice this type of chi. You can find out more about this and other types of chi in the Peter Senge-Nan Huai-Chin Anapana Chi Conversations, which are truly excellent.

 

If you can stop your breathing, you can enter into the cultivation of the second type of chi. The second type of chi, called the "reward chi" in the Damo Zen Sutra and "karmic" chi in Esoteric Buddhism, is the chi that arises when ordinary breathing stops. This "hsi," (Xi) if you cultivate it, is what a fetus uses to grow inside a mother's womb (when external breathing is not required) and when you cultivate it after birth, you can use it to cure sickness, extend the lifespan and stay healthy. If you are able to recognize and cultivate this level of chi, you can have longevity and can reverse the process of aging and will become young. Forget the anti-aging supplements -- this is far better. You can cultivate that chi to get samadhi but it's not the highest stage possible. However, this is the chi you should be cultivating if you want to reverse aging, or if you are fatigued and wish to rejuvenate yourself."

 

"The third type of chi is called "fundamental" (from Consciousness Only school) or "original" or "primordial" chi. Sometimes it's called "original heaven chi." Taoism talks about this chi, as does Buddhism and Hinduism. If you are able to enter into the cultivation of this type of chi, you can control your birth and death. So when you enter the cultivation of the second type of chi you can become like a baby whereas entering into the cultivation of this third type of chi you can eventually control life and death. This is the stage you want to get to because it corresponds to becoming one with the universe and the original nature. To reach the stage of cultivating this chi is a great accomplishment and all you have to do is practice as I've been teaching you....This third chi is akin to the chi of the whole universe

 

"An Arhat who cultivates this chi can appear or disappear (dissolve) at will into this type of chi, and thus can control their birth and death that way.

 

To cultivate this chi, you really need to cultivate wisdom. People without enough prajna wisdom will have a difficult time recognizing this chi. They can talk about it all they want but of it they will know nothing. So to get to this stage already takes cultivation practice and letting go, letting go, letting go while remaining aware[/i]."

Wow, thanks for sharing that. This sounds like I'm already almost at the end of the journey here? That can't be right...

 

The second chi, I felt just right now when doing the breathing excersize. Thoughts seize to exist and I plunge into some kind of nothingness. My breath was slow and deep but the pauses of each breath were becoming too long so I wasn't sure if thats ok. Is it ok to have real long pauses?

 

It felt something like this:

I breath in and feel the breath fill my entire body. It is not that I focus on a specific part of the body but rather the body as a whole, including its shape. The affects of each breath gave sensations of which I was aware and felt. Not thought about but just experienced. Then everytime the breath stops, I have this void of thought and feeling. Breathing in I feel energy or more like fresh oxigen fill my blood stream and it feels great on my relaxed muscles. Very soothing. When my entire relaxed body feels filled I breath out again, letting go of the breath. Breathing out the sensations in my body calms down again, going into a void again. And this non-breath period got longer on each breath cycle to a point where it felt like every non breath was sleep, and the beginning of each new breath cycle was a waking up again. As if it suprised me every time that I breath, hard to explain.

 

Am I supose to have such long periods of non-breath between each cycle?

 

Also, isn't the scientific term for second chi simply deep sleep? Cause after such a focus on breath meditation, feel really heavy when I have to stand ip suddenly. And confused in a way, even though I was completely aware and awake in a sense.

 

Then with the third chi, It feels like a wake initiated lucid dream. You simply have let go of all of reality to switcg from external sensations of internal sensations of the dream body. The lucid dream that is like some kind of higher dimension beyond time and space where everything we think about happens. Like we are some kind of demi gods.

 

The stages of chi seem very similar to the stages of the scientific sleep cycle of light and deep sleep followed by rem-sleep

Edited September 2, 2011 by Everything

[Everything]

Yes, dantien breathing does this as well. Much quicker in fact! Anapana is weak sauce, for real.

 

And having attention in an area of the body does not make it harder to merge with the void. In Taoist alchemy the body itself must merge with void, not just the mind. And in Taoism, it's the true void or Tao...not the dhyanas of Buddhism.

 

So we're talking about entirely separate things. Anyway, the point is, dantien breathing is not an inferior method. Those who say that are simply misleading others. It is in fact superior to anapana, because it includes anapana, in addition to activation of the lower dantien. In truth, it is capable of accomplishing everything, if you master it.

 

If you're inexperienced in this fact, then please keep your inexperienced opinions to yourself!

I'd like to try that aswell if you recommend it. The meditation I did was focusing on the entires body relation to the breath. It felt like the natural thing to do. As my entire body was breathing all together. Including the sensations of fresh blood flowing troughout all of my body and then the non breath of tranquility or void.

 

On what specific part of the body do I focus when meditating dantien? How should I focus on it.

[Everything]

Mantra meditation is a very effective method for training the mind to focus in constructive ways. It gives the mind something to focus on in a proactive way. Your mind is going to want to focus on something. Instead of trying to avoid focusing on negative thoughts as many people try to do and fail, why not train the mind to focus on constructive thoughts rather than try avoid negative thoughts. This is one benefit of mantra.

 

I have a very active monkey mind and mantra is very helpful for me at using my mind's natural tendencies. Everyone is different. Find what works for you...

I find that this requires one to already have great focus, concentration and awareness. Otherwise you fail to recognize all the negative thoughts in the first place. Atleast for me. It is not really improving concentration but rather challenging it. We have to recognize thought patterns, analyze them and reframe thoughts and pin point core believes. It really makes your head dizzy when you don't have good awareness or concentration.

[forestofclarity]

Some of my thoughts on beginning breath mediation:

 

1. You can just concentrate on the breath generally, wherever you feel it when you think of breathing.

 

2. You can concentrate on a single point, such as the contact on the nose. This is recommended because it is outside the body and does not cause tension like others may. It is recommended to concentrate on one point to prevent the mind from wandering. However, this area is close to some people's "thought space".

 

3. You can concentrate on the rising and falling in the abdomen, or the dan tien. For some, this is harder than practicing the others and may lead to bodily tension. However, one bonus I've found that the breath naturally tends to sink even when you're not meditating. This is my main way of focusing on the breath. I tend to be head centered so this is a good way to get into the body.

 

4. If you cannot concentrate, you can count the breaths. Some recommend keeping the count low, like 1-5, others 1-10.

 

Some warnings:

 

1. Do not try to control the breath.

 

2. From time to time, you might want to check the body for tension and relax. Especially in the beginning, it is common to tense the body. This is especially true with tension in the head.