Many methods exist

Also, several contemplation techniques are in use. One is the Vipassana method of observing, others include the "wall-staring" of Zen, a method attributed to Bodhidharma (Daruma in Japanese). In Esoteric Buddhism you find many more methods under the heading Vajrayana (Vehicle of the Diamond or Thunderbolt). Mantrayana (Vehicle of the Mantra) is a way that is recommended by such as Tibet's great, Medieval yogi Milarepa. Mantrayana uses mantras (sounds, sets of syllables, etc) to increase subtlety and gain awareness within.

Symbols to take in

Some inner experiences are referred to in very symbolic language.

Cultural findings

Finally, the stages of Buddhist meditation show many similarities with Hindu meditation (Buddhist Yoga and Hindu Yoga have similar practices). Both may take off from a common tradition in ancient India. Buddhist contemplation developed marked variations in different traditions.

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Mounting Meditation, Bhavana Meditation

Part 1. Meditate in the here and now somehow

Proficient meditation leads to inner development of mind - to deep developments.

This process may establish a good foundation for future work too.

We can refine the present and the moments by improving our silent awareness here and now.

Part 2. Recognise the inner side to yourself

We can go back to a primary existence by "tall breathing".

Following the breath you should have let go of chatter long ago. ◇

Part 3. Adhere to this single moment-stream's mindfulness to be able to delight too

"The cat with a smile on her face" stands for The Deep Breath.

Breath awareness may be abate as the nimitta (mind sign, for example a nice light) appears in vision.

A first bliss of elevated mind states (jhanas) should preferably be delighted in often (See "Latukikopama Sutta, Majjhima Nikaya").

High Jhanas [dhyanas] may go on for hours at a time.

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Gain Effortlessness

Meditate toward great effortlessness. "Identifying the mind essence . . . is the easiest of all meditations. All other exercises and practices are merely preparations for it . . . to recognize the nature of one's own mind, or at least to glimpse it." Then it "will always shine brightly within him."

"After the recognition [of it] there is still a very long way to go, yet the first glimpse is regarded by all Buddhist sages as the most important thing, that which every yogi must first try to obtain. Once the "gateless gate" is entered, meditation will no more be a "practice" or an effort. It now becomes a natural and spontaneous act of life . . . No effort needs to be made, and no object or idea need to be worked upon."

"In order to reach this gateless gate, one must work . . . practice," writes Garma Chang [1970:214-15]. The method is described in books by W. Y. Evans-Wentz: Tibetan Book of the Great Liberation (Evans-Wentz 1968:202ff), and Tibetan Yoga and Secret Doctrines [Evans-Wentz 1967].

The Tibetan teaching of Padma-Sambhava is: "The deep mind remains eternally Reality." To realise it, conform to "Easy - Subtilise - Enter dhyana (deep meditation) to a spontaneous flow - Consolidate, and so on." Fruitful practice gives clear wisdom alias self-knowledge. And there is not really a need to fall under the sway of trusting, or of ignorance. Transcending and uninhibited Deep Mind is the Great Symbol (mahamudra) [Evans-Wentz 1968:220-240, passim]

To know it first-hand you may decide to practice meditation.