Matan Eshed - Psychologist - Boston - Online - 0584586771
Meditation recordings
On this page you will find a selection of recordings of short meditations (up to 9 minutes) that I lead. These recordings were conducted in various group work settings.
How to work with the recordings?
The guided meditations do not require prior knowledge. Each meditation touches on a slightly different aspect of developing attention and remembering the nature of the phenomena that make up our experience. The instructions, which reflect the spirit of the Vipassana tradition, encourage lingering with what is, while discovering acceptance of the mental processes that are taking place. The recommendation is to put on "curious glasses." That is, to observe what is, in the present moment, with interest, and without judgment. This is also (and especially) true in situations in which we experience unpleasant sensations, emotions, and thoughts. Only in this way can we deepen our understanding of ourselves and develop insights.
It is important to remember - meditation has no defined goal! The basic guideline is to stay and observe what is there, remind ourselves again and again that we can choose which "glasses" to wear, and return our attention to the object we wish to delve into. Meditation is not supposed to make us calmer or quieter. It is also not supposed to relieve stress or pain. If it happens naturally - that's great! And if not, that's okay, because there is no defined goal, and there is only a basic guideline.
In addition to the recordings found here, additional recordings can be found here
List of recordings by topic
Thoughts, emotions, or sensations can sweep us away, causing us to lose our presence and forget ourselves. Meditation can help us ground ourselves, connect with what is present, and remember ourselves.
Sometimes, in order for us to ground ourselves, we must first develop a clear vision of what is.
Grounding as a connection to the present moment.
Mindfulness, or Sati, is one of the key qualities we want to develop in meditation. Without mindfulness, we cannot know what is present in the moment of experience. The mindfulness offered in Buddhist practice goes beyond simply recognizing what is. It encourages us to acknowledge what is present, with “good eyes”—nonjudgmental, non-resistance, and with curiosity.
Another meaning of Sati is remembrance. Remembrance of ourselves, of being here, now. Remembrance of the fact that our experience is largely dependent on our conditioned perception. We must remind ourselves of this, over and over again, until it becomes an instinct that goes beyond the times when we sit in meditation.
Developing mindfulness, concentration, compassion, love, joy, balance, gathering the mind. These are examples of intentions that can be set. In meditation we want to develop the ability to tune in, or create an intention. Intention is the line that guides us, that leads us as a kind guide through the storm and chaos. When we plant an intention at the beginning of meditation, we can recall it as needed, to remember what direction we are aiming for.
Developing mindfulness, concentration, compassion, love, joy, balance, gathering the mind. These are examples of intentions that can be set. In meditation we want to develop the ability to tune in, or create an intention. Intention is the line that guides us, that leads us as a kind guide through the storm and chaos. When we plant an intention at the beginning of meditation, we can recall it as needed, to remember what direction we are aiming for.
How should we deal with our pain? If we were to imagine it as a heavy rock placed before us, what would we do with it? Can we try to remove it by force?
Maybe there are other solutions?
There are many factors that can make it difficult for us to sit with what is. Such “obstacles” or “guests” (Pañca nīvaraṇāni) are traditionally divided into five main categories – restlessness (frenzy, too high energy), craving, boredom (tiredness, too low energy), aversion, doubt. These obstacles are inherent in our consciousness. Therefore, we must learn to recognize them, and how we can practice alongside them.
Vipassanā, "penetrating vision." This is the practice offered here in the recordings, which aims to develop a clear and distinct vision of what is present in our experience. Clear vision of what is allows us to understand the nature of phenomena and experience, directly, and thus develop liberating insights.
Our central guideline in meditation. Without a goal, and without trying to achieve anything. To sit with a clear intention - to be with what is, here, in the moment, in the experience.
Whenever our attention “wanders” to other realms, we need to bring it back to the present experience, to what is here and now. We don’t want to do this rigidly and with judgment. When we find ourselves getting lost, we can imagine our attention as a confused puppy that has gone where it shouldn’t be. We want to bring it back warmly and gently, and start the exploration all over again. Over and over again.
Our consciousness is influenced by conditions and causes, which can lead us to experience "states of consciousness" (Citta). Everyone has states of consciousness that characterize them, and each state of consciousness has qualities that characterize it. In a certain state we will be preoccupied with thoughts of comparison, feelings of inferiority, and feelings of weakness. In another state we will be preoccupied with thoughts of the good we have, feelings of gratitude, and feelings of well-being in the body. What states of consciousness characterize you? Which one is most dominant?
For the most part, states of consciousness are divided into three main categories - craving, aversion, and confusion. When we are preoccupied with what we do not have and would like to have, we are in a state of craving. When we are preoccupied with what we have and would prefer not to have, we are in a state of aversion. When we do not understand what is happening and what we are preoccupied with, we are in a state of confusion. Each of the states has the thoughts, emotions, and sensations that derive from it. Each category leads to an experience of suffering, from a different direction. What category is dominant in your experience?
How much inner freedom do we have?
What can be changed according to our wishes, and what cannot?
How do we deal with the things we would like to change, but are unable to do so?
Thoughts can cause us to lose touch with the current experience, and ourselves. How do we characterize and identify them?
How do you deal with unpleasant thoughts? And what do you do with pleasant thoughts? Can thoughts, in general, be treated differently?
When unpleasant elements are present in our experience, our instinct is to reject them, distract ourselves from them, or try to make them disappear. Our mind tends to perceive these elements as problems to be “solved.” Does this have to be the case? Is it possible to develop a different approach or attitude to what is unpleasant to us?
Would we want to accept everything? Is there a desirable balance between acceptance and non-acceptance and striving for change? What is desirable change?
Our personality can be thought of as the collection of all our habits and tendencies. This includes behavioral habits as well as mental habits. Can habits of mind be changed?
Upekkhā. Where are we located on the axis of change and stability? Is there anything stable in our experience?
Is it possible to create anchors that stabilize our consciousness when we are unstable? How can we restore a sense of balance?
According to Buddhist tradition, beyond the five senses, the mind also functions as a sense organ. The mind receives impressions, memories, and mental events. Is it possible to try to regulate this sensory input?
Anicca. Everything is fleeting. Every aspect of our experience. Or is it? You are invited to examine in meditation for yourself - does anything remain completely stable, unchanged?
If everything is in constant change, what does that say about us and our experience? Is it a source of suffering or rather freedom?
Our suffering often stems from clinging to what we don't have, what we would like, aversion to what exists and what we would like to see go away. If everything is temporary, transitory, fleeting - how can we mobilize this insight to increase our degree of inner freedom?
Paṭiccasmuppāda. All phenomena that we perceive do not stand alone. I think about something because...I feel a certain emotion because...I sense a certain sensation because... Every phenomenon has a cause, or conditions and circumstances, that lead to it appearing in our experience. That is, every phenomenon is dependent. If the conditions and circumstances do not exist, the phenomenon will not exist either. How can this insight be mobilized for the purpose of increasing the degree of inner freedom?