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http://amaravati.org/abmtrial/documents ... 3invt.htmlCitat:
Most of these instructions can be carried out whether sitting, standing or walking. However, the technique of mindfulness of breathing (anapanasati) mentioned in the first few chapters is generally used with a sitting posture as it is improved by a still and settled physical state. For this state the emphasis is on sitting in such a way that the spine is erect, but not stressed, with the neck in line with the spine and the head balanced so that it does not droop forward. Many people find the cross-legged 'lotus' posture (sitting on a cushion or mat with one or both feet placed sole upward on the opposite thigh) an ideal balance of effort and stability -- after a few months of practice. It is good to train oneself towards this, gently, a little at a time. A straight-backed chair can be used if this posture is too difficult. Having attained some physical balance and stability, the arms and face should be relaxed, with the hands resting, one in the palm of the other, in the lap. Allow the eyelids to close, relax the mind ... take up the meditation object.
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How do you practise Mindfulness of Breathing?
You would follow this easy steps: the four Ps: place, posture, practice and problems.
First, find a suitable place, perhaps a room that is not too noisy and where you are not likely to be disturbed.
Second, sit in a comfortable posture. A good posture is to sit with your legs folded, a pillow under your buttocks, your back straight, the hands nestled in the lap and the eyes closed. Alternatively, you can sit in a chair as long as you keep your back straight.
Next comes the actual practice itself. As you sit quietly with your eyes closed you focus your attention on the in and out movement of the breath. This can be done by counting the breaths or watching the rise and fall of the abdomen.
When this is done, certain problems and difficulties will arise. You might experience irritating itches on the body or discomfort in the knees. If this happens, try to keep the body relaxed without moving and keep focusing on the breath. You will probably have many intruding thoughts coming into your mind and distracting your attention from the breath. The only way you can deal with this problem is to patiently keep returning your attention to the breath. If you keep doing this, eventually thoughts will weaken, your concentration will become stronger and you will have moments of deep mental calm and inner peace.
How long should I meditate for?
It is good to do meditation for 15 minutes every day for a week and then extend the time by 5 minutes each week until you are meditating for 45 minutes. After a few weeks of regular daily meditation you will start to notice that your concentration gets better, there are less thoughts, and you have moments of real peace and stillness.
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RIGHT CONCENTRATION (samma samadhi) is the eighth step on the Buddha’s Noble Eightfold Path and is an essential component of successful meditation. It is defined in the scriptures as ‘any unification of the mind’ (M.I,301) and is sometimes also called ‘one-pointedness of mind’ (ekodibhava). The advantages of concentration are many. The attention is fixed on an object for a sustained period allowing us to come to know it better and thus it has a role to play in wisdom. When we have developed concentration, we can turn our attention to whatever we like, rather than having it constantly flitting from one thing to another as is usually the case. The ability to do this can minimize useless daydreaming, worry and unwanted intrusive thoughts thus giving us a degree of peace and calm. In Buddhist meditation, concentration is usually developed by practicing mindfulness of breathing (M.III,82). According to the Buddha there are several things we can do which will assist in the development of concentration. The first is following the Precepts.Doing this simplifies our life and minimizes the possibilities of remorse, embarrassment and conflicts with others, all of which keep the mind churned up. Another thing is what the Buddha called guarding the sense doors (indriya sa?vara), which means not seeking out situations that will over-stimulate the mind (D.I,70). Also, there is a direct connection between physical ease, psychological well-being and concentration. While actually practising meditation, maintaining a relaxed, comfortable posture will allow the body to become still without being forced. Likewise, having a light, joyful attitude will make concentration easier. The Buddha said that ‘... from gladness comes joy, being joyful the body is tranquil, with a tranquil body one is happy, and the mind that is happy becomes concentrated’ (D.I,74).
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MINDFULNESS OF BREATHING (anapanasati) is the most basic and also the most popular form of Buddhist meditation. The Buddha said: ‘When mindfulness of breathing is developed and cultivated, it is of great fruit and benefit.’ (M.III,82). Those doing this meditation will sit in a comfortable posture, usually cross-legged and with a straight back, and try to gently focus their attention on the in-and-out movement of the breath. As they gradually proceed, they will more quickly notice when their attention strays and be able to return it to the breath. Thus they will develop enhanced concentration, mental disciplineand physical and psychological relaxation. As the practice matures, concentration should be allowed to give way to mindfulness, i.e. rather than trying to control the attention, one simply becomes aware of what is happening from moment to moment. This physical comfort and mental alertness is the first step in controlling the mind so that it can be understood and eventually freed. The Buddha said: ‘Just as in the last month of the hot season when dust and grit blow about and an unexpected shower of rain immediately settles it, so too, mindfulness of breathing, when developed and cultivated, is peaceful and sublime, a pleasant way of living and it dispels and settles evil unskilful thoughts immediately.’ (S.V,321). The famous psychologist William James made a similar point only in modern language: ‘The faculty of voluntarily bringing back a wandering attention over and over again is the very root of judgment, character and will. No one is compos sui (master of himself) if he has it not. An education which would improve this facility would be the education par excellence.’
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). Najčudnije od svega je to što - te osobine u glavnom nisu prisutne,a tokom tog događaja otprilike budem svestan da ...tu nešto ne štima, međutim - desi se, haha. To je počelo kad sam silom prilika morao prekinuti meditacije, a izgleda da je bilo i pre "pauze", a samo spolja podsećalo na pozitivu. U glavnom - pre "energetskog bildovanja" mi se to nije događalo. Tako da - ne bih da pogrešnom praksom dodatno pogoršam situaciju. Sorry na 
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pa ako mi tu dokažeš jedinstvo dva suprotna stanja, traži od mene šta god ti duša ište 
