There are many types of meditation and these tips are general.
In particular, each type of meditation has its precise indications, which must be followed.
The advice of the teacher or master can help and boost significantly, sometimes even decisively.
1. Let's keep the spine flexed, the torso or head tilted in any way or bent.
From the very beginning, when we assume the meditation position it is necessary to approach it as straight but relaxed as possible, in a natural natural position that allows the body to stand upright without muscle contractions for stabilization.
2 To move the body.
The most important condition in meditation is the stillness and relaxation of the body.
If we accept the temptation to move or if we are not perfectly relaxed, this calls for our attention in the body and meditation is then much harder to achieve or impossible.
If, however, we have moved, the solution is to start all over again with stillness.
3. To follow other thoughts instead of continuing the respective meditation algorithm.
It's simple: when we think of something else, we just finished the meditation. So, from the time we're sitting with our eyes closed, just the time we've done with our minds what we need is concentration and meditation.
If we notice that we have involuntarily reached with our mind "on the plains", then we return to the concentration necessary for meditation gently, without self-deflating for our mistake.
4. To give up.
The big mistake is this because apart from the situation where our meditation works spontaneously, we need to go down the road from inefficiency to efficiency in meditation.
Meditation that works immediately is a chance but to reach it whenever we want, first we face inefficiency.
Further we apply in all ways the advice and indications necessary for meditation received from our master or master, we find the necessary efficiency in our inner universe. Eventually we consult with people we trust about the ability to meditate.
5. To rely too much on the energy of the will.
Will means , in fact, also ego and a will to meditate effectively manifested too determinedly prevents us from meditating.
Why is that?
Because it is analogous to the proximity to a dear being.
We can convince her to be together, but even if she couldn't wait to be together, if we impose this, there will be an apparent paradox:
the more determined we act with the will to be successful, the further success will be from us.
And then how to proceed?
As in the example given, the will must be used with detachment and respect, moving forward as far as we are allowed.
Or metaphorically speaking, "we lean gently and with detachment from the door of meditation that we want to open, but we do not push it with the will."
6. To have too high expectations.
At first it is very likely to have the "beginner's luck" that often manifests itself in any activity, after which the evolution continues, but proportional to the effort. We need to trust and keep going.
7. To let us aim with our will not to breathe.
This shows a lack of knowledge of deep meditation, mistaking the effect with the cause.
The breath should not be ample or deep, but exactly the opposite, to allow it, without insisting with the will, to become shallow and gentle.
We will find at some point that a type of kevala kumbhaka appears - retention on the vacuum increasingly prolonged that we have the impression at some point that we no longer breathe at all.
Despite this, the clarity of consciousness is perfect then and we do not need too much or even no air.
This is explained by the fact that we connect, practically by a spontaneous paranormal phenomenon - to another pranic energy that allows us, secondaryly, to do very well with a little air.
This situation should not be generated with the will, it occurs spontaneously, our role being to allow it to appear.
Out of ignorance some people try to learn meditation from the internet or from books and access contrary directions.
Even in Hesychasst Christian meditation it is said that "the breath dwindles as the hesychast advances in the peace of the heart, the isichia."
8. The inspiration that is strongly unbalanced on one nostril or another prevents deep meditation.
In order to remedy it is necessary to apply the secret energetic methods of pranayama that allow the breath (and the energy that goes up the spine) to flow on the center of the spine.
And let's be patient.
9. To pay close attention to the exterior and leave the nonduial perspective.
Whatever the method of meditation, a great secret is that its effectiveness can only come from within, ignoring the mind and the ego or the limited personality and orienting or connecting to the inner Source or to ourselves essentialized.
Withdrawing attention from other objects of the Prathyahara senses is a fundamental key, unless meditation is based on a form of trataka or attention to something external (such as guided meditation, meditation with yantras, meditation with music).
In this situation only the secondary attention will be oriented outwards, the main one must remain to the Self.
10. Attention paid to their spontaneous mental images(except for those meditations that really rely on them); we must ignore them and continue the algorithm of that meditation.
11. Not to be authentic.
This refers to the situations of those people who imagine that they are meditating, imagining that they succeed.
12. Not to discuss our problems with the master, the teacher or at least with someone who is successful in meditation, if we have the chance to get to know such a person. The role of the master or masters is fundamental to be fully successful.
13. To use a type of meditation that is inappropriate for us.
The nondualist perspective is universal and necessary for anyone, but some people can be much more successful with one type of meditation than with another.
It is notorious the case of the young Indian man who after a few years wanted to leave his yoga school and his master because he was not successful with meditation.
But this happened because the thought was constantly running to his dear animal left at home to his parents, the cow that helped their existence a lot and with which he had a deep empathetic connection.
Saying, finally these problems to the master he indicated to meditate even with the whip... and the meditation was a lightning success.
14. Changing the type of meditation too often, without having already had success.
Of course, this is another equally important issue, because if we change the type of meditation very often, we do not have time to progress in that method. Here a form of common sense or the master's indication is required.
In whatever direction we act, skepticism erodes the basis of our efficiency. The pointless optimism is not good either, but enthusiasm or perseverance in action and trust are a veritable treasure.
16. Blasé and doubt.
It is a very widespread mistake, because in order to be successful it is necessary to search, to adapt, to connect at all times.
People who know blasphemy in their practice have a kind of hopeless lethargy that makes them cap themselves and success might be next to them, but not know it because they no longer dare to believe that they can be successful.
It is necessary to be creative and searchers with practical sense to sense what we need to do to meditate well, adapting the tips to the situation. The help of the competent person can be of great benefit.
18. Not trying not to think.
This is a banal mistake, common even to many usual not very inspired advice, when fundamental meditation is not well known, which is known to lead to a state of mental vacuum, shunyata.
It is a mistake because the effort not to think will generate an intensification of thoughts, the very desire not to think being a thought, and this process is all the more intense as we want to not think.
Okay, then how do you get into the thoughtless state?
It occurs spontaneously in meditation, we do not generate it directly, it is a result of meditation.
Also, a misunderstanding about this state of mental selling, the result of meditation performed effectively, is to believe that this state is a state in which we cannot think.
In reality we can think even much better and more efficiently than before, but we do not want to do this, since in this state we position ourselves above the mind, we feel that it is a higher state and that it gives us inspiration and even spontaneous happiness. But whenever we want to think we will succeed very well.
19. Failure to comply with brahmacharya, absolute sexual continence and / or verbal contentness, control of desires.
All this makes our mind agitated and difficult to control.
20. Rajasic or tamassic nutrition, with highly processed, old foods, too much cooked or excessively seasoned.
21. Avoiding the attraction of efficiency from the inner infinity, what in the nondualist perspective is what people usually call God.