명상하지 않는 방법 인사이트와 실천 방법 설명

### 마음챙김의 기술: 명상에서의 무상함과 상호의존성 수용하기
* 🧘 오늘 저녁 강의에서는 '명상하지 않는 법'이라는 책에 담긴 색다른 가르침에 초점을 맞춰 **명상이 해서는 안 되는 것**이 무엇인지 이해하는 것이 중요하다는 점을 강조합니다.
* 📚 스터전의 법칙은 부처님의 사촌인 데바닷타를 연상시키는 엄격한 길을 따르는 많은 자칭 명상 선생님들을 포함하여 **"모든 것의 90%는 형편없다"**는 사실을 상기시켜 줍니다.
* 🌟 이와는 대조적으로 부처님은 친절과 유연성과 같은 자질을 모범적으로 보여주며 **자율신경계에 의존하여 평화와 기쁨을 증진하는 명상 수련**을 장려했습니다.
* 🧠 분석적 사고를 과도하게 사용하면 뇌에서 **불안과 공격성을 유발**할 수 있으며, 이는 **명상 경험에 역효과**를 가져올 수 있습니다.
* 🌈 명상 연습에서는 참가자들이 **무지개 빛에 녹아드는 것**과 같은 은유를 사용하여 무상함과 상호의존성과 같은 개념을 탐구하고 이러한 아이디어를 설명하도록 장려합니다.
* 💖 세션이 진행됨에 따라 모든 존재의 연민과 상호 연결성을 강조하는 **부처님의 여덟 가지 길에 맞춰 사랑의 마음**을 기르는 쪽으로 초점이 옮겨갑니다.
* 🎶 이 수행은 참가자들이 이러한 가르침을 구현하고 모든 존재들 사이에서 공동체 의식과 지지 의식을 키우도록 초대하는 **집단 찬송**으로 마무리됩니다.
* 🙏 "모든 존재의 모든 마음이 평화를 알기를"이라는 문구는 저녁 명상의 본질을 요약하며 **깨달음을 향한 공동의 여정**을 독려합니다.

명상 지도자들은 종종 자신도 모르게 부처님의 자비롭고 유연한 접근 방식에서 벗어난 경직된 수행법을 모방합니다.

[Music] Come, let us explore how not to meditate. This evening's lesson is drawn from my latest book, a work in progress, How Not to Meditate. Sturgeon's law reminds us that 90% of everything sucks, but not in the fun, tingly way. This includes humanity, including those who fancy themselves teachers of meditation. According to Buddhist mythology, Gautama, who was also known as the Buddha, was rather flexible, loving, rational, laid-back, lucid, gregarious, cooperative, and kind. This is why many people are enthusiastic to emulate his example. Many people, that is, other than his foolish cousin Devadatta. What was he like? Devadatta was rigid, fearful, superstitious, controlling, cryptic, elitist, competitive, and cruel. Gautama's path can be described by many terms, including Yin or spiritual matriarchy, and Devadatta's as Yang or pseudo-spiritual patriarchy. Statistically, the majority of meditation teachers unwittingly follow in the footsteps of the Buddha's foolish cousin. Therefore, it should come as little surprise that these individuals

implore their students to actively focus and analyze. They might even use labels such as analysis, contemplation, vasana, samata, concentration, focus, or even mindfulness, but that final term is woefully misapplied. The only way to practice either active focus, active analysis, or both is to rely upon disparate mechanisms such as those found in our medial prefrontal cortex or our dorsolateral prefrontal cortex. Overuse of such regions triggers our amygdala, the seat of anxiety and aggression. This is clearly antithetical to the peace, love, and joy that lure us into what we hope is the Buddhist path of meditation. Far better it is to practice mindfulness and meditation in reliance upon our autonomic nervous system, for doing so could calm our amygdala's anxiety and oopsie aggress. Let me add some extra words here, extra letters, un Moto. Okay, well, it's a good thing I put that typo all over the damn internet. Yeeha! For doing so could calm our amygdala's.

anxiety and aggression, as well as excitement, her interior singular gyrus, empathy with consistency. It could even cause our choices, utterances, and deeds to flow habitually from the effortless effort of love-centered spontaneity. This is why the Buddha taught meditation. [Music] Jay's here. Hey kids, Jay's here. Jay, to you I send such a psychic hug, and for your little kitty cats too. Now dear good boy, and promise me you're going to start watching Agatha all along because it is awesome, and it's a fun source and harmless source of dopamine. Oopsie, come on coordination, don't fail me now. Guys, I think it could be great fun if we together as a team, we chanted and meditated after approximately 30 seconds of housekeeping. This is Lama Jig Makatu of the Buddha Joy Meditation School. For more than 30 years, I've spent about eight hours a day, almost every day, studying, practicing, mastering, and reverse engineering the teachings and techniques of each school of meditation.

so that you would not have to welcome my friends to meditate like a Jedi, which is made possible due to the generosity of viewers just like you. You know I'm going to be a good host and quick like a bunny, strive to go to the chat window. Moonlight is so well done. So, Kevin, did you recognize, uh, I'm not the voice of the guy who played the big bad in that. I'll give you a hint. He was in Amadeus. Kids together as a team, let us play with the latest duration of all good On's easy meditation, and I am so excited about the latest subtle tweaks because that's how I geek out, one of the ways I geek out. Oh yes, remember the halcyon days of Junior High when a fat man with a baseball cap and a whistle would demand that first we warm up, then we exercise, and then we cool down. Come, let us follow a similar Paradigm. The view of reality that supports letting go is described as the first fold of the Buddha's eight-fold.

path. Let us therefore practice Mahayoga's wisdom. Warm up. Yep, it was F. Murray Abraham. Geeks of the world unit. Please chant with me rather than indal controlling tendencies with all of active visualization, emotion, magic, and B. We could just recite these wi words in harmony with all breathing and allow us of conscious to do the heavy lifting. Let us therefore s up the rigidity that confuses metaphors with statements literal and relax into the flexibility that savors that chance explaining met [Laughter] for yes I have three inches of gek points. Your gek points rival Mount Everest. I think your standing is safe. Okay, so the Buddha was keen on sorting all that we could perceive into four categories: the circumstantial, the physical, the interpersonal, and the mental. I'm going to begin with a circumstantial, but first allow me to remind you about the use of the word May in this context. We are not petitioning the favors of a real or imaginary celestial entity. Oh contr, we are simply using words to guide.

Our intention upon the path of wisdom. That's it. Let's go for it. May I see how well circumstances could be as impermanent into depend as if they could blissfully melt into rainbow. Li could liul absorb into this body. [Music] or we could use the verb melt as a metaphor of interdependence. Sorry, take two. We could use the verb melt as a metaphor of impermanence, and we can use the verb absorb as a metaphor of interdependence. And in the height of irony, we could you just as some might use fire to F fire with through the cunning use of fire breaks. I guess that's not fire versus fire. Never mind. Anyway, we could practice. We could use self-centeredness to trans sent to transcend self-center, which I think is quite funny. I did an extended counseling session this morning, so I'm exhausted. It was fun. It's totally, it's much more exciting to count someone's about their world life's choices than it is to discuss, you know, politics, but it's

tiring, so if I sound like I've had one too many more ties, that's it. I'm a lightweight. It doesn't take much to tuck me out. So, what we're going to do, my friends, is take all these words and compress them down to just six syllables that we're going to divide between our inhalation and our exhalation together. May we feel how all M or phones could be permanent and interdependent, as if they could blissful M rainbow light that could life absorb into this communicational speech. May we hear how all interpersonal speech could be as impermanent depend, as if it could blissfully melt rainbow light, could delight absorb into this mind. So, in addition to exploring impermanence and interdependence, we're going to demystify emptiness. Emptiness, when taken literally, is opaque. When explored figuratively, it makes perfect sense. May we feel her all perceiving, emoting, intending, thinking, recalling, and imagining Ms could be as impermanent and interdependent as if they could.

blissfully melt into rainbow could absorb our vast dead. What's an empty void like? Like the illusion of the infinite azure sky on a bright and beautiful cloudless morning, which, although tantalizing to the eye, could be long graspable to the hand. Having completed our warm-up, we now turn to ATI yoga's mindfulness and meditation, the seventh and eighth folds of the Buddha's eight-fold path. That which supports ATI yoga is mudra. Anu yoga's use of gestures to guide our subtle energy work. We, our inner, during our first collection, we could gather eight sets on our left hand of our right hand's 12 rounds, remembering that round is both the inhalation and the exhalation, and remembering to advance the thumb during our inhalation. How are we going to mark or keep track of this first of four collections? By resting the great knuckle at the base of our right little finger up the tip of our left little finger, setting both these hands palms up in our lap. Doing so coalesces our subtle energy.

in our bladder region to tund taught that mindfulness was simply the vulnerable passive visceral random and fleeting awareness of mind's antics of perceiving emot noting intending reasoning recalling and Imagining. The most elegant way to practice this is to silently mentally and passively recite the demonstrative pronoun this during each inhalation. Chud Tulu taught that meditation was simply relaxing into mind's non-graspable nature. How do we do that? By silently mentally and passively reciting the one syllable verb ease during our exhalation. Relaxing into our exhalation causes that which we perceived during our previous inhalation to feel at least fleetingly less solid, less permanent, and less defining. For, for, for, for, for, for, for, for, for, for, for, allow me to remind you that as you relax into your exhalation, whatever duality of happy or sad you might have noticed during your inhalation can melt into the simplicity of just memory. For, for, as we relax into our exhalation, whatever

duality of Justice or Injustice we might recall or imagine during our inhalation can melt into the Simplicity of just Behavior, not just essence, uh, simply Behavior for for for we come now to our second collection of our left hands eight sets and our right hands 12 rounds. Remember to advance the tip of the right thumb during each inhalation. We keep track of this second collection by resting the great knuckle at the base of our right ring finger upon the tip of our left ring finger in our hands. Doing so induces subtle energy IES to coalesce at our Naval wheel. Mindfulness is simply vulnerably, passively, viscerally, randomly, and fleetingly observing Minds antics of perceiving, emoting, intending, reasoning, recalling, and Imagining. The most elegant way to practice it is to silently, mentally, and passively recite the demonstrative pronoun during each enolation. Meditation is simply relaxing into mind's non-graspable nature. To do this, silently, mentally, and passively recite the one syllable verb ease during each

exhalation. As we do that, whatever we noticed during our previous inhalation could begin to feel fleetingly less solid, less permanent, and less defining. For, for, for, for, for, for, for, for, for, for, for, for, for, for, for, for, for. We now perform the third collection of eight sets and our right hand's 12 rounds. We keep track of this third collection, resting the great knuckle at the base of our right middle finger upon the tip of our left middle finger. Doing so induces our subtle energy to coalesce at our heart. The essence of mindfulness is to vulnerably, passively, viscerally, randomly, and fleetingly watch the antics of the mind as it perceives, emotes, and tends, reasons, recalls, and imagines. The easiest way to do this is to silently, mentally, and passively recite the demonstrative pronoun this during each inhalation. The essence of meditation is to relax into the mind's non-graspable nature in such a way that whatever we perceived during our previous inhalation could feel less solid, less permanent, and less

defining to do this silently, mentally, and passively recite the one-syllable verb ease during each exhalation for e for for for for for for for for for for for for for for for. We come now to our fourth collection of our left hands, eight sets: one, two, three, four, five, six, seven, eight. Will we keep track of our right hands, twelve rounds: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, wherein we advance our right thumb during each inhalation. How do we keep track of this fourth collection? By resting the great knuckle at the base of our right index finger upon the tip of our left index finger in our lap. Doing this induces our subtle energies to coalesce at our Crown. Oops, wrong button. To tundup Tau, that's kind of a tongue claser, isn't it? That mindfulness is simply vulnerably, passively, viscerally, randomly, and fleetingly observing mind's antics of perceiving, emoting, intending, reasoning.

recalling and imagining that might seem like a tall order, but it is as simple as silently, mentally, and passively reciting the demonstrative pronoun this during each inhalation. Chögyam Trungpa taught that meditation was relaxing into the mind's non-graspable nature in such a way that whatever we perceived during our previous inhalation could begin to feel less solid, less permanent, less defining, at least fleetingly. The most elegant way to do that is to silently, mentally, and passively recite the one-syllable verb ease during each exhalation. For now, we now switch gears from silent meditation to mantra meditation. Please chat with me. I invoke [Music] teachings of Enlightenment in city abilities who may be mastered by all [Music]. It's very simple. During our inhalation, silently, mentally, and passively, we recite relaxing into this. During our exhalation, we physically relax as best

we can while striving to chant this 12-syllable Mantra three times per breath. Now, if this is your first time hanging out with me or Hing out with me, please give yourself permission to have a learning curve. Now, a simple way to keep track of our chanting is this: C with um count one breath per finger and count one recitation per set of creases. [Music] Oh for [Music] [Music] [Music] for our second collection of 12 Monas. We could oopsie wrong button. We could rest the great knuckle at the root of our right index finger upon the tip of our left index finger in our lamp for [Music] [Music] [Music] [Music] I'm feeling really out of it so let's Jump Ahead. We began with Maha yoga's wisdom warmup and let us conclude with Mahi yoga's compassionate cool down. For 50% of the Buddha's 8f path is comprised of loving kindness. Please chant with me.

rather than IND controlling tendencies, we could just recite these kind words in harmony with our breathing and allow our subconscious to do the heavy lifting. Let us therefore set aside the rigidity that confuses met forceful statements literal relax and the flexibility that Sav the chance explaining metaphors of sim may all minds of all beings know be as peacefully enlightened as the mind of a [Music] real. Let us as we rest the great knuckle at the base of our right little finger on the tip of our left little finger in our lap. Our subtle energy could coalesce at our bladder. May we be a font of blessing for let's try this again. May our minds be a font of blessing for all remember or even hate [Music] us. If you've just joined us during our inhalation, we silently and mentally recite this loving wish. During our exhalation, we physically relax as best we can while striving to chant this 12.

syllable mon three times per breath. [Music] [Music] [Music] [Music] The mental morality of kind intention is the second fold of the Buddha's eight-fold path. Together may all relationships, all speech of all beings, now be as joyfully loving as a hymn. As we gently rest the great knuckle at the base of our right ring finger upon the tip of our left ring finger in our lamp, our subtle energy sees us at our navel. May our speech be a font of blessing for all who hear us or speak of us, even in scorn. [Music] [Music] Oh [Music] The interpersonal morality of kind community communication is the third fold of the Buddha's eight-fold path. May all bodies or forms of all beings now enjoy the beautiful health represented by a Buddhist statue depicting the blissful body of a real image type of enlightenment. Such as as we rest the great knuckle at the base of our right middle finger upon the tip of our left middle finger in our La our

subtle energy could coalesce at our heart. May our bodies be a font of blessing for all who we touch or touch us, even in malice. [Music] Me for [Music]. The physical morality of kind conduct is the fourth fold of the Buddha's eight-fold path. We now come to the final practice of this evening, so come let us make it count together. May all circumstances or lots of all beings know, have [Music] theune as we rest the great knuckle at the base of our right index finger upon the tip of our left index finger in our LP. Our subtle energy could coalesce at our crown. One moment if you please for thank you for your patience e [Music] [Music]. The circumstance stal morality of kind commerce is the fifth fold of the Buddha's eight-fold path. If you feel that I have earned it, you could give this live stream a thumbs up. You could even help support this channel in approximately 10 and 3/4 hours. I would very much like to return.

to lead tomorrow's early meditation class and group practice. And if you are as geeky as me, may the force be with you always.

How NOT to Meditate

Meditate Like a Jedi with Lama Jigme Gyatso

이 강연은 부처님의 사촌인 데바닷타를 모방하는 많은 명상 강사의 잘못된 가르침을 강조하는 저서 '명상하지 않는 방법'을 바탕으로 합니다.

이들은 명상에서 자주 사용되는 적극적인 집중과 분석이 불안과 공격성을 유발하여 평화를 찾는 데 역효과를 낸다고 주장합니다.

연사는 불안을 진정시키고 부처님의 진정한 가르침에 따라 사랑 중심의 자발성을 촉진하기 위해 자율 신경계를 통한 마음챙김과 명상을 실천할 것을 옹호합니다.

이 명상 세션은 시청자의 관대함에서 영감을 받아 따뜻한 분위기를 조성하는 것을 목표로 합니다.

진행자는 명상 수행과 전통적인 운동 루틴의 유사점을 설명하는 동시에 부처님의 팔정도(八正道)를 통합합니다.

이 세션에서는 은유와 유머를 사용하여 상황의 무상함과 상호의존성을 강조하며 참가자들이 더 깊은 이해를 할 수 있도록 안내합니다.

무상함, 상호의존성, 공허함 탐구하기

연사는 우리의 경험과 상호 작용에서 무상함과 상호 의존성의 중요성을 강조합니다.

무드라와 호흡 조정을 포함한 마음챙김과 명상 기법을 사용하여 미묘한 에너지 작업을 안내합니다.

숨을 들이쉬고 내쉬는 동안 특정 단어를 정신적으로 암송하여 인식과 이완을 함양하고 궁극적으로 공허함의 본질을 이해하는 것을 목표로 합니다.

마음챙김은 호흡과 손동작을 통해 연습하면서 지각과 감정과 같은 마음의 활동을 수동적으로 관찰하는 것을 포함합니다.

명상은 파악할 수 없는 마음의 본성에 이완하는 데 중점을 두며, 지각이 덜 견고하고 명확하게 느껴지도록 하는 것을 목표로 합니다.

이 수련은 신체의 여러 지점에서 미묘한 에너지를 통합하기 위해 특정 손가락 위치를 사용하여 세트와 라운드 모음으로 구성됩니다.

휴식과 연민을 위한 만트라 명상

이 명상법은 숨을 들이마실 때는 '이것'을, 내쉴 때는 '이완'을 조용히 외우며 지각에 대한 마음의 긴장을 이완하는 것입니다.

만트라 명상으로 전환할 때는 손가락 주름을 이용해 호흡마다 12음절의 만트라를 세 번씩 외우는 것이 포함됩니다.

이 명상은 모든 존재를 축복하고 평화로운 깨달음을 촉진하는 것을 목표로 사랑의 친절과 유연성을 강조합니다.

부처님의 여덟 가지 길: 친절에 대한 가이드

두 번째 배는 즐겁고 사랑스러운 관계를 지향하는 친절한 의도의 정신적 도덕성을 강조합니다.

세 번째 접은 모든 존재의 건강과 축복을 증진하는 친절한 공동체 커뮤니케이션을 통한 대인관계 도덕성에 중점을 둡니다.

네 번째와 다섯 번째 배는 친절한 행동의 신체적 도덕성과 친절한 상거래의 상황적 도덕성을 강조하여 서로에 대한 긍정적인 상호작용과 지원을 장려합니다.