He is a nice guy and a good teacher.marc108 wrote:I'm not familiar with Mr Rosenberg but there are plenty of other teachers that teach that way. I practice that way as well
lyallben wrote:Has anybody on the board experience with " full body awareness" anapana as taught by Larry Rosenberg? (I believe
he was a student of Ajahn Buddhadasa and other Teachers.) Or similar forms of anapana,not focused exclusively at the nostrils?
tiltbillings wrote:He is a nice guy and a good teacher.
lyallben wrote:I'm interested to learn from your experience and know about other Teachers.
What I find refreshing about Larry Rosenberg is that he doesn't teach a one approach suits all.
lyallben wrote:I'm interested in reading or listening to other Teachers who practice this method.
I never realised Ajahn Sucitto taught in this way. I enjoy his talks and humour.
lyallben wrote:Richard Shankman is also open to using full body anapana as is Andrea Fella ( a student of Thanissaro Bhikku).
I listened to a talk by Ajahn Sona and he seemed to be saying that his interpretation of the Anapana Sati Sutta was that awareness at the nostrils was the correct technique- to appreciate the subtlety of breath.
How do other people feel about this whole body anapana method? When I first started meditating there were only two alternatives awareness at the nostrils or the Mahasi Method.
Do you think Jhana is possible through using this whole body anapana method?
When we breathe in, the beginning of the breath is at the nose–tip, the middle of the breath at the chest and the end of the breath at the abdomen. This is the path of the breath. When we breathe out, the beginning of the breath is at the abdomen, the middle at the chest and the end at the nose–tip. Simply take note of this path of the breath at the nose–tip, the chest and the abdomen, then at the abdomen, the chest and the tip of the nose. We take note of these three points in order to make the mind firm, to limit mental activity so that mindfulness and self–awareness can easily arise. When our attention settles on these three points, we can let them go and note the in and out breathing, concentrating solely at the nose–tip or the upper lip, where the air passes on it’s in and out passage. We don’t have to follow the breath, just establish mindfulness in front of us at the nose–tip, and note the breath at this one point – entering, leaving, entering, leaving. Soon the mind becomes peaceful, the breath refined.
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