Best Of

While there are different methods of meditation, the term "Monkey Mind" arises.
That is the random thoughts that seem to be constantly flitting through our consciousness. Regardless of type or method, for some, slipping into the meditative state seems like stepping into another room or sliding into a pool - effortless.
For others, that pesky monkey "Just won't stop jumping andchattering away". Clearing one's mind does not necessarily shutting up the monkey. The more we try, the more the active monkey. Instead, we simply allow the monkey to be a monkey. But, we remove the focus on the monkey. Of course, methods vary. Foe example, some use various mudras (movements) in preperation, other sit and mentally brush away the mental cobwebs. The point is to change the focus from the monkey mind (the lesser mind) to the deeper mind, the greater mind. Once the monkey ceases to have our attention, it fades into the background. As this happens, we find, we have slipped into the pool, we have walked through the doorway into the next room.
I personally have my Mandala which acts as my "Object of veneration for the contemplation of the Mind" or, more simply, the mirror allowing me to focus my mind, enter, and deepen my meditative state. I use a mantra, which enables the purpose of my meditation. The monkey mind, though still frenetically jumping and chattering, fades into the background and ceases to affect my meditation.Thus I am able to draw out the Buddha Nature draw from the Ninth Consciousness, awaken the the Buddha, the Bodhisattva that is within myself.

Peace to all

My view is that they are like tools. They have different purposes and uses. Also, having difficulty or lack of a good experience the first time trying it out isn't a very good metric of somethings validity, perhaps you weren't really doing it properly. Nearly all of these techniques take practice and familiarity.

I think its fair to take the testimony of generations of life long practitioners of these techniques as being useful as a good metric.

To the point about comparing meditation, or certain aspects of meditation, to life events. I think that makes sense and have heard similar things said, like with the concept of flow. But a meditation practice has the intention of taking these things and familiarizing our minds with them so they become more naturally occurring.

On the topic of becoming more conscious

I'm reminded of this:

Interesting topic. In the way of this video, which lifts eight good things about Japanese culture into view, you could probably also find a number of good things about Dutch culture. Similarly, a given culture also has a shadow side, which becomes clear while living a number of decades as part of it.

Whether adopting a culture’s good properties is a good way towards learning to be a better person, or even a more mindful or more Buddhist person, is another matter. You don’t experience the level of conditioning of growing up in a culture, the immersion of experiencing a childhood within it. You likely acquire a certain surface-level impression.

I love to find faults with anything, I am exceptionally good at it. People might not want to hear risks involved with this and that, but it's not finding them, the issue. It's ignoring them or focusing too much on them. In any case, thank you for your lengthy reply, if you truly disagree, you went out of your way with this, so your kindness is appreciated and I'll let you continue the topic with your original points as intended.

@RobinH said:
I'm not here to argue, but I find the thumbnail somewhat provocative, as if I'm supposed to believe that most Japanese people, on a cultural level are well aware of all these terms and their meanings and are consciously practicing such habits. I'd be surprised if they'd consider most of these a part of their national identity or heritage, even if to many they are, or for us outsiders it's what Japan is like. It's a bit like when Native Americans appear to be an endless source of wisdom, but the image is not necessarily accurate, even according to actual Native Americans. And that is all I meant, not that these practices are dumb or useless, but that they seem to be romanticized in relation to their origins.

You’re entitled to your own view @RobinH , one person’s meat is another person’s poison.
At this present moment in time, this video may simply not be for you, and that’s okay. Such is life, with all its likes and dislikes.

Meaningful engagement with another culture’s practices does not require perfect knowledge of their origins or wholesale replication of their forms. This video is just one glimpse into cultural trails found in Japan; in the West, some may find its contents helpful, while others may not.

I am also reminded of the Buddhist practice of mindfulness, sati. Western psychology has taken what is essentially a by-product of the practice, the ability to pay attention and the calmness that comes from a focused mind, and bottled it for marketing. What is presented as mindfulness in apps, courses, or corporate training often misses the ethical and philosophical framework of the practice, turning a profound path of awareness into a commodity. Not that the Buddha would likely have minded. When psychologists use mindfulness to help their clients through stressful periods in their lives, I think the Buddha would have seen this as positive and beneficial.

What I have seen over the years is that people in the West who have struggled with anxiety or depression often seek help from psychologists who use Western-style mindfulness as a treatment tool. The client who benefits from it may then want to find out more about mindfulness. Only then do they discover that mindfulness, as a complete practice, is far more profound and beneficial than what Western psychology alone can offer.

The explanation in the video and the gradual approach to these eight practices can help ease the mind into a better frame of thinking:

Kaizen: Continuous improvement
Ikigai: Your reason for being
Hara Hachi Bu: Eat until you are 80% full
Shinrin Yoku: Spending time in nature
Wabi-Sabi: Acceptance of imperfection
Gaman: Enduring difficulty without complaining
Omoiyari: Sensing what someone needs before they ask
Kintsugi: Treating failures as part of your story and taking pride in them

Taken together, these practices offer a gentle and progressive way to cultivate mindfulness, resilience, and balance of mind. They may be a step in the right direction, even if they are not the whole path.

Thus have I heard, and experienced on more than one occasion: if left unattended, the mind can find fault with anything it turns its attention to.