Meditation music is music performed to aid in the practice of meditation. It can have a specific religious content, but also more recently has been associated with modern composers who use meditation techniques in their process of composition, or who compose such music with no particular religious group as a focus.
alpha wave music | self meditation
Nature/life has made each one of us unique, in looks, personality, voice,
thoughts, feelings, attitudes, intentions, hopes, and memories. Nature/life
has produced variety as a characteristic of being human. Not only is each
person unique, but he or she cannot be otherwise. I can only be the unique person
that I am. I can learn from other people, but what I learn I use in my own
way. No one can feel what he or she doesn’t feel or believe what he or she
doesn’t believe. I am exactly who I am and not the least little bit who I
might wish I were. When I am attacked by envy, I can say, “No two people
are the same. You are not like that [other person]. You can only be
yourself.” By so doing, I focus on my unique self, not on comparisons with
other people.
A supermarket is a good place for studying individuality. Every
person’s looks, manner, and dress are very different from every other
person’s. The unique choices of foods that people make can easily be seen.
After only a minute or two of shopping, each person can easily identify his or
her own shopping cart and see how unique each other person’s is. By the
time a person gets to the check-out counter, the differences in choices are
even greater.
Although I want to be pleasing to people, I need not try to be so to the
point where I am pretending to be someone I am not. If I am not an
extrovert, for example, I am not an extrovert, and I am still equal. I respect
what the processes of life have provided for me. Those who want to make
me something I am not (and cannot be) are at fault for being
uncompassionate. They see human beings in a limited way, wanting
conformists rather than individualistic persons.
I can consider how fascinating it is to be unique and different. I can
take pleasure in differentiating myself from other people. I can consider
learning more about my individuality – what I can do, what and whom I like,
and what I want, all of it part of the enormous complexity that is I. When I
look down on myself, I look down on a product of creation. In looking down
on myself, I am confusing some disliked characteristic with my whole self.
Taking the larger view, I can only respect this magnificence that is a human
being. As Nietzsche said, “At the bottom every man knows well enough that
he is a unique human being, only once on this earth, and by no
extraordinary chance will such a marvelously picturesque piece of diversity in
unity as he is ever be put together a second time.”
Since I am complex beyond even my most complex knowledge and
most detailed imagination, I can take it as a challenge to let the processes of
life operating in me have their way. Each of us is fortunate to have direct
contact with one of the amazing creatures of the universe. We can, by being
authentic, show it respect. I am in Nature/life not as someone I might be or
should be but as someone I am. Life gives its blessings freely when I take it
just as it comes in all its variety and richness. I do not turn away from it
because of the shocking harm it does. Rather, I turn toward it, finding in it
marvelous benefits along with disappointments and sorrows.
The processes of life operate continuously, in the present, presenting
me with new circumstances almost minute to minute. All one’s discoveries
about life come as one lives them, now. Bad feelings generated in the past
were possibly appropriate in a former time but are no longer appropriate. I
can, with effort, learn to relegate them to the past. Once I do so, I can live
creatively, dealing with what is new. When we live creatively in the present,
having suffered in the past is irrelevant. I do not have to be attached to the
past.
Compassionate, I realize that no one is at the center of existence. Any
person has as much right to his or her own life as any other. In addition, we
are responsible for living our own life.
Astronomers tell us there is no center of the universe. They say that the
universe grew like cells grow, by division, so that something of the original
cell is in every cell in the organism. Just as there is no original cell, there is
no center. Subjectively, however, there is a center. Each person looks out on
the universe from this center. Everything in the universe is counted from this
center – I am a certain distance from my neighbors and a certain distance
from town. Things are in front of me, on the side of me, or in back of me.
Everything that occurs in the universe occurs in relationship to my position in
the center. Subjectively, where I am is the center, and there is no other
center. Subjectively, I am of first and foremost importance. No place is more
important, no person more important.
Here at the center, I experience two kinds of reality – known reality, which is
the reality within the ken of my senses, and presumed reality, which is the
reality that I know about but don’t currently experience. When practicing
breathing or walking meditation, the person focuses on known reality, the
reality he or she experiences here and now. In the words of Sherlock
Holmes, the little things are infinitely the most important. Furthermore, the
more significant known reality is, the less significant presumed reality
becomes. When we live the life of the senses, we live primal life, which we
share with all sentient creatures. It is in this condition that insight and
understanding arise. Our culture does us a disservice when it elevates the
life of the mind above the life of the senses.
We also live primal life when we recognize that life is continuously changing.
The senses are short lived. Sight and hearing are especially short lived.
When we read, for instance, the visual impressions of the words that we
read change many times a second, and the same can be said when we listen
to music or to someone talking to us. The mind gathers sense impressions
together into meaningful wholes, but the parts are fast changing. Our
tendency is to overvalue the gatherings of the mind and to undervalue the
sense impressions as they occur. (The mnid clonouitunsy cteraes oedrr out
of cahos. Aoccdrnig to rscheearch at an Elingsh uinervtisy, it deosn’t mttaer
in what oredr the ltteers in a wrod are, olny that the frist and last ltteres are
at the rghit pcleas. The rset can be a toatl mses and you can sitll raed it
wouthit a porbelm.)
People that are easily distracted undervalue known reality and overvalue
presumed reality. Although each is at the center of existence, he or she
doesn’t feel at the center. Knowing that some people are, objectively, more
important in some dimension than I am, I sometimes focus on objective
importance, ignoring the fact that, subjectively, I am of first and foremost
importance. In any effort to gain self-respect, I must consider the fact that I
am at the center. It is both my right and my obligation to be at the center so
that I care properly for this amazing colony of cells of which I am the leader.
When I accord more importance to another person than to myself, be it a
spouse or a child or anyone else, I show disrespect to myself.
Not only am I at the center, but it is impossible for existence to be
otherwise. I must be at the center, and only I can be at the center. I know
of life only what I know of life, from inside. I am the head of only one mind
and body. I have direct access only to my consciousness and no other. Any
wish I have to experience the consciousness of another person is hopeless. I
can only be who I am in these few cubic feet of the universe at this time of
this make-up and inheritance and upbringing and personality and character.
There is a story of two persons who were dying of thirst in a desert.
One of the two had a glass of water that could save only one of them. The
philosopher telling the story asks, “Should the person drink the water to
save himself or herself, or should the person give the water to the other
person?” The philosopher advises, “Each person has a primary obligation to
his or her own life. Your life is your first responsibility. Drink the water
yourself.” This advice respects each person’s life. I am responsible for a
magnificent creation. Who I think I am is only a small portion of who I really
am. The colony of cells that I head is greater than I know. I am its only
direct custodian.
It might be said by some that this way of thinking is selfish.
Selfishness, however, shows disrespect of others. When I am selfish, I serve
myself at the expense of others. When I respect myself, on the other hand, I
show respect toward myself without showing disrespect toward others. If I
were to sacrifice myself, I would show disrespect toward myself. In the
story, the philosopher advises against self-sacrifice, but there is no
disrespect shown toward the other person.
Since I am at the center of existence, my values are at the center.
When troubled by the effects of being excluded, for instance, I can remind
myself that I
believe what I believe, regardless of cajoling, persuasion, belittling, and
scorn. As a person at the center, I conform to social conventions only if I do
so without self-sacrifice. When people say that I am “supposed” to do this or
that, I think twice. Objective judgments do not exist. All judgments are
subjective.
Knowing that I am an expression of Nature/life, I can stand up for myself.
In such a case, I am standing up not for my small ego but for something
larger and much more complex. Mature people are naturally interested in
themselves. I take sides with myself in a dispute. I naturally protect my
rights and interests. I am interested in being equal with other persons, and I
promote this interest in the face of any effort to downplay me.
This natural interest in oneself is closely related to the instinct for
survival. Everyone knows the instinct for physical survival. There is also an
instinct for the survival of the self. I naturally like what I think and feel and
want to promote it in the face of any effort to downplay it.
The natural interest in oneself can become attenuated by adverse
experiences. Such attenuation is common in families. Some families treat
their children as servants – the child is asked to fetch things for the mother,
who sits in matriarchal ease, or is expected to be a companion to a parent.
Sometimes, a parent will lean on the child, complaining to the child about
the other parent or looking to the child for compliments. In such a family,
the child is taught to have an interest in pleasing family members at his or
her own expense. In an extreme case, the person learns to pay little
attention to what he or she likes and what he or she wants. He or she
becomes like a person described in Who Am I This Time? by Jay Martin
(Norton): “I see myself now as a patchwork collection of defenses, tricks,
illusions, with no dignity. Now, since the defenses are tumbling and we get
nearer to me I get more and more concerned: there isn’t a me. The sum
total of me is in the illusions, and I’m afraid when we strip all these away,
there won’t be anything there. I’m just tricks and illusions. Maybe the fact
that I speak of “I” means there is a me, but it’s so small it’s totally
insignificant. I was born and my body grew, but I never did….It’s like I died
when I was a child – but that’s my secret. I came back to fool everybody.
Everybody thinks I’m still there – but I do it with mirrors. How deep is a
reflection?”
Having an interest in oneself is having an interest in what one likes
and what one wants. I see myself as unique and individual. Consequently,
what I like and what I want are unique and individual. Discovering my likes
and wants is a fascinating challenge. I do not assume I should or can be the
same as other people. Rather, I assume I am different. I can learn from
others, but what I like and what I want are personal to me. I take the
broadest view of what it is to be human – I am always more than who I think
I am. I am more than any group I belong to – I am more than being a
Christian or Jew, black or white, gay or straight, or man or woman. What I
like and want are in their overall configuration different from any stereotypes
of any groups I belong to, just as anyone’s basket of groceries is different
from anyone else’s.
When I pay attention to what I like and what I want, I discover that I
am enjoying myself. Enjoying oneself is the opposite of self-sacrifice. It is
enjoying one’s personality. Standing on my own ground instead of on other
people’s, I find a balance, which is the natural state of the organism. It is
like getting into a warm bed and pulling the covers over my head – I am
myself in my own universe.
Self-compassion ennobles a person to the point where he or she
realizes that he or she truly is wonderful. I see that I am worth defending
and
promoting, in spite of my failings. Seeing that I am wonderful, I can endure
my imperfections, allowing them to be.
In the background are the words, “I stand up for what I believe in. I
have concluded that I have a right to my opinions, and I stand by that
conclusion. My self-doubting side will try to weaken me, but I defend my
position.”
I justify myself against prejudice, whether it is against my sex, social class,
race, ethnic group, or sexual orientation. The strength of prejudice comes
from the false idea that there is indeed something wrong with some
characteristic, and I make a stand against buying into it. I say the words,
“You are (male/female), (male/female) is OK, you are equal. You are
(white/black/red/yellow), (white/black/red/yellow) is OK, you are equal. You
are (straight/gay), (straight/gay) is OK, you are equal.” I oppose thoughts of
self-doubt that come from the victimizing side of the mind by saying, “I raise
you up. You are equal. I push back and, in so doing, square off against
prejudice.”
I value my self-liking above anyone’s dislike, in the face of every
complaint, criticism, scorn, prejudice, and rejection. I remind myself,
“Self-liking is not negotiable. It is paramount, above all other values. It is
not available to anyone’s attack.” I depend on myself. I assert my values. I
assert my value. I am not a straw in the wind, buffeted by others’
disapproval – I stand up for myself in the face of others’ disapproval. Who I
really am might not be well thought of by others. However, with my
understanding of the complexity of human beings and the inevitability of
human imperfection, I stand up to those who think ill of me. I, in turn, have
a low opinion of their prejudice.
I deliberately assert the rightness of authenticity. I am as I am, not as
I wish I were. It is my self-doubt that undermines my being as I am, that
causes me to value others above myself. My pretenses are a mask that
demeans the magnificence of being a unique human being. I honor
Nature/life itself by being exactly the way the processes of life have provided
for me to be. I take a stand against acquiescing to others’ shaming and in
favor of promoting my interests as a unique, independent human being.
The chief reason a person gets defensive is that, when other people
challenge him or her, he or she feels weak (inferior). One popular challenge
is, “How do you know that?” “Well, I don’t really know it for a fact, but . . .”
“Ah ha, you don’t know what you’re talking about.” Ignoring the basic truth
that everyone has a right to his or her own opinion, the challenger thinks he
or she has won if I can’t support my point as a fact.
Although we have been taught, “You have to” and “You must show
proper appreciation” and “You must give thought to the needs of others,
when we stand up for ourselves we have the option of not having to, not
caring, and taking our fair share. These are options that often serve the self.
As Ralph Waldo Emerson wrote in “Self-Reliance, “There is a time in every
man’s education when he arrives at the conviction that he must take
himself, for better or worse, as his portion.” The same is true of every
woman. “Trust thyself: every heart vibrates to that iron string.” “Life only
avails, not the having lived.” That fact “forever degrades the past.”
“Discontent is the want of self-reliance. It is infirmity of
will. Regret calamities, if you can thereby help the sufferer. If not, attend
your own work, and already the evil begins to be repaired. Our sympathy is
just as base. We come to them who weep foolishly and sit down and cry for
company, instead of imparting to them truth and health in rough electric
shocks, putting them once more in communication with their own reason.”
Achieving philosophical maturity is no small thing. When we see how
vulnerable some people are to proselytizing, we realize that philosophical
naivete is the norm. Some people are ready to believe almost any notion.
The person who sees the error in irrationality and who holds to rationality is
an unusual person. The scientific thinker is a free person in a way that no
dogmatic person can be. We purposely test limits, because we know
that they come not from on high but from human beings, like ourselves. We
grow in self-knowledge, not bowing to conditioning and dogma but always
learning, about ourselves and about our world.
Mature people are naturally interested in themselves. I take sides with
myself in a dispute. I naturally protect my rights and interests. I am
interested in being equal with other persons, and I promote this interest in
the face of any effort to downplay me.
In a person with an abundance of negative thoughts, memory and
imagination have been kept in check, because they have seemed to take the
side of the negative thoughts – awful memories have come to mind, and
nightmares have haunted sleep. Once peace has been made with negative
thoughts, however, memory and imagination can be let off their leash – “I
give memory and imagination their freedom. I don’t fear them the way I
used to. I give them free rein.”
In this freedom a person does not know what he or she will hear or
see. The voices and images come from life itself, out of the processes of life.
Life itself is in me and I a part of it, engaged in it. I listen for its voices. I
seek gifts of new thoughts, feelings, ideas, images, and attitudes in a region
beyond my view of myself. In my view of myself I know what to expect,
knowing, as I think, who I am, but, when I look for gifts beyond who I think
I am, I look into a strange territory where I discover more than I had
conceived.
Listening to music while you are meditating – not a good idea. … Anything you do with the thought that you are meditating is meditating. There are many ways to meditate. Personally, I find music to be distracting, but paying attention to sounds in your environment is part of insight meditation.
Types of meditation
Loving-kindness meditation. With the many types of meditation to try, there should be one to suit most individuals. …
Body scan or progressive relaxation. …
Mindfulness meditation. …
Breath awareness meditation. …
Kundalini yoga. …
Zen meditation. …
Transcendental Meditation.
Meditation is a habitual process of training your mind to focus and redirect your thoughts. You can use it to increase awareness of yourself and your surroundings. Many people think of it as a way to reduce stress and develop concentration.
Basic meditation music simply provides a way for an individual to go deeper with their meditation by adding a new layer to their experience. … Unlike many other music forms, the binaural beats work with the brain to develop a frequency most associated with relaxation.