Janna · Oct 27, 2026
MEDITATION Q&A 32-36 : Qi, SAMATHA, VIPASSANA & LOTUS POSTURE
**QUESTION 32: WHAT IS THE STRUCTURE OF THE BODY’S INVISIBLE VITAL AIR? **
ANSWER: According to the philosophy of Yin and Yang, true health and balance originate in the lower body. When vital air (Qi) settles in the lower regions—the Yin aspect—it creates a foundation of stability, strength, and equilibrium. The lower abdominal system, extending from the Dan Tian to the Huiyin acupoint, represents this essential Yin force, playing a pivotal role in both physical vitality and mental clarity. A strong and well-grounded lower system (Yin) fosters a deep sense of balance and ease, whereas weakness in this area can lead to frailty, illness, and difficulty concentrating.
Taoist practitioners have long recognized the significance of directing and anchoring vital air and energy into the lower abdomen. The most stable and efficient distribution of Qi follows the shape of a falling water droplet - broad at the base and tapering at the top - signifying an abundance of energy in the lower body while keeping excess energy from accumulating in the upper body. This structured energy flow enhances resilience, focus, and overall well-being. The invisible yet powerful energy stored in the lower body is known as True Yin, a crucial factor essential for both physical health and mental focus.
QUESTION 33: PLEASE EXPLAIN MORE ABOUT THE PRACTICES OF SAMATHA (MEDITATIVE TECHNIQUE) AND VIPASSANĀ (DOCTRINE CONTEMPLATION)
ANSWER: Samatha and Vipassanā are foundational practices frequently emphasized in the Nikaya scriptures. At its most basic definition, Samatha means calming, stopping, or bringing the mind to halt. A powerful example of this practice is anchoring the mind in the chest or abdominal region, allowing restless thoughts to naturally settle. This method of mental grounding is precisely what Samatha entails. In modern terms, Samatha involves meditative techniques that integrate both psychological and physiological elements to anchor the mind and reduce mental agitation. These methods often include targeted breathing techniques and focused attention to specific points in the body to reduce mental agitation. From this point forward, Samatha will be referred to interchangeably as Meditative Technique.
Vipassanā (Doctrine Contemplation) is a focused observation and contemplation of an object or concept based on the principles of the Dharma. Contemplation becomes truly effective when it guides the mind into meditative ecstasy or absorption (Jhāna/Samādhi). For example, when contemplating the body, practitioners reflect on the principle of impermanence, gently and repeatedly reminding themselves:
This body is impermanent, fragile, and one day will age, fall ill, and die. After death, the bones will decay and turn into dust, scattered in the wind.
This consistent practice of Doctrine Contemplation gradually diminishes attachment to the body, which is often the root of self-attachment. As attachment wanes, the mind naturally becomes more serene and concentrated. Some advanced meditation practitioners, endowed with a unique spiritual foundation, can even enter meditative trance solely through contemplating impermanence.
In ancient times, this contemplative practice was called Vipassanā, while in modern terms, it is often referred to as Doctrine Contemplation. Historical scriptures also recount how the Buddha frequently provided his disciples with meditation objects centered around Dharma principles. These objects of reflection included the impermanence of the body, the impermanent and Non-Ego nature of all phenomena. Many of the Buddha’s disciples attained enlightenment through these deep and transformative practices.
An effective meditation practice must seamlessly integrate both Meditative Technique (Samatha) and Doctrine Contemplation (Vipassanā). These two elements are akin to the two wings of a bird, each essential to maintaining balance and direction. Working in harmony, they guide the mind to gradually calm itself and deepen into the stages of meditative ecstasy.
QUESTION 34: WHAT IS THE ROLE OF BODY STABILIZATION TECHNIQUES IN MEDITATION PRACTICE?
ANSWER: The foundational principles of body stabilization in meditation are as follows: sitting in the correct posture (see Question 08), being fully aware of the entire body, dwelling fully in the entire body, relaxing the entire body, and keeping the entire body still. To reiterate:
“SITTING IN THE CORRECT POSTURE
BEING FULLY AWARE OF THE ENTIRE BODY
DWELLING FULLY IN THE ENTIRE BODY
RELAXING THE ENTIRE BODY
KEEPING THE ENTIRE BODY STILL”
When we cultivate proper body stabilization in this way, thoughts and mental activity will still inevitably arise. However, rather than clinging to these thoughts or forcefully suppressing or eliminating them, we simply acknowledge their presence and gently return our focus to the practice of body stabilization.
Stabilizing and aligning the body is a fundamental yet profoundly important technique in meditation. It serves as both the foundation and an ongoing guide throughout the journey of meditation. To build a strong practice, one must approach body stabilization with patience and precision, ensuring thorough mastery rather than overlooking its significance or hastily advancing to higher techniques. No matter how many distractions arise or what mental states occur, we must always return to the body— being fully aware of the entire body, dwelling fully in the body, relaxing the body, and keeping it soft and still. The body is the bedrock of the mind; a well-regulated and stable body provides the essential groundwork for the mind to enter deeper states of meditative ecstasy.
QUESTION 35: THERE ARE MANY WAYS TO MEDITATE, SUCH AS FULL LOTUS, HALF LOTUS, CROSS-LEGGED, SITTING ON A CHAIR, OR LYING DOWN. WHY MUST ONE SIT IN THE FULL LOTUS POSTURE?
ANSWER: In meditation practice, many believe that any position, whether lying down or sitting with support, is acceptable as long as it feels comfortable. However, among all postures, the full lotus position is regarded as the most optimal, providing unparalleled stability for both body and mind. It may initially cause fatigue, soreness, or stiffness in the back, calves, knees, and ankles. Discomfort can challenge concentration and may even provoke the urge to release the legs for relief. However, according to the Buddha’s teachings on meditation, one must persevere through these early challenges. The Buddhas of the Ten Directions and Three Times all meditate in the full lotus position, recognizing its unparalleled benefits for attaining deep meditation absorption.
In this posture, the legs are crossed, the fingers gently touch, the left hand rests in the right palm, and the back remains upright. These specific elements are not arbitrary; they align with the body's natural physiology, promoting relaxation of the brain and facilitating optimal circulation. The position maintains the ideal distance between the soles of the feet and the brain, ensuring proper blood flow from the heart to the brain and back to the feet. Additionally, it is the only posture where both palms and soles converge around the lower abdomen, reinforcing mental focus in this crucial energy center. If the hands are placed apart, this alignment is lost, diminishing the posture’s effectiveness. Moreover, finding the correct volume of the breath20 (where the breath naturally adheres to the mind) to concentrate the mind into meditative absorption requires the dignified full lotus posture. In ordinary life or other sitting positions, this precise alignment cannot be attained. Notably, before entering meditative ecstasy, the mind instinctively verifies posture; without the full lotus position, deep meditative absorption remains elusive.
QUESTION 36: HOW SHOULD ONE SET INTENTIONS WHEN BEGINNING TO MEDITATE?
ANSWER: At the start of a meditation session, assume the full lotus position, cross your legs, and bring your hands together in reverence. Begin by reciting a prayer of repentance for the countless wrongdoings accumulated over past lifetimes, seeking the Buddha’s guidance for the spiritual progress of all beings. Offer prayers for all sentient beings to attain deep meditative absorption, reach enlightenment, and attain No-Self (Anattā).
Then, with a heart of sincerity, cultivate three essential virtues:
- Vow to revere the Buddha with absolute devotion.
- Vow to love all sentient beings with boundless compassion.
- Vow to maintain the utmost humility.
These virtues not only accumulate merit but also strengthen the ethical foundation of the soul. Each intention can be deepened through contemplation, depending on what resonates most at the moment.
For example:
• When vowing to revere the Buddha with absolute devotion, you can also reflect on and ponder the Buddha's profound compassion, wisdom, and unwavering guidance.
• When vowing to love all sentient beings with boundless compassion, you can also envision extending your love even to those who have wronged you, those who have envied or harmed you, as well as to those who have supported you in times of hardship. Your love extends to all living beings: humans, animals, plants, birds, and even unseen beings in the spirit realm or those enduring suffering in woeful realms.
• When vowing to uphold the utmost humility, you can envision yourself as no more than dust or grass, sincerely aspiring to honor and respect all beings.
After cultivating these three virtues, you can set additional Right Considerations such as:
• May all sentient beings and I live a life of pure virtue, untainted and free from defilements and worldly desires.
• May we always remember and truly understand the faults and sins within our own souls.
Finally, lower your hands gently into your lap, maintain a lotus posture, and enter your meditation session.
Written by:
Janna
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