text:
What should I be mindful of in everyday mindfulness?
I am not sure what to focus on when practicing everyday mindfulness. For example, when washing dishes due we focus on what we notice in our current experience; like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.
Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds?
Or do I try to focus on everything in the now which seems like information overload?

This is a good question.
Always the mindfulness should be in the 4 foundations of mindfulness. One objective of mindfulness is to remove defilements or letting go. Pahāna Sutta gives an outline in brief. Another is to keep you on the path as outlined in Maha Cattarīsaka Sutta. Any sensation is unsatisfactory this is the link to understand the 4 Noble Truths and also with sensation, according to dependent origination, arises craving. If you miss this link you miss the path.
That is the when taking the 1st foundation of mindfulness, the body, feel the elements like the temperature of the water, the texture of the plate, etc. and you reaction. The water is too hot, my hand is burning or water is too cold, etc., i.e., evaluation you give as this is desirable, undesirable or neutral and satisfaction, dissatisfaction and neutral feeling that follows. The look at the posture and position. The pain and resulting dissatisfaction from standing a long time near the sink, pleasure from changing postures when the previous posture becomes uncomfortable, the pain for wariness from hard work (movement - scrubbing), and the pleasure of rest, etc. [Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta, Indriya Bhāvanā Sutta, Sal-āyatana Vibhanga Sutta, Dīgha,nakha Sutta]
The examin feelings in general. Are you evaluating something as favorably, unfavorably, or neutrally and the resulting feelings of pleasure, displeasure and neutral feelings. [Mahā Sati’patthāna Sutta, Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta, Indriya Bhāvanā Sutta, Sal-āyatana Vibhanga Sutta, Dīgha,nakha Sutta, Cūla Vedalla Sutta, Mahā Vedalla Sutta, Samma Ditthi Sutta]
Also mental analysis of the situation. Plates are dirty hence displeasure. I have better things to do then displeasure. Or whatever else that might arise either pleasure, displeasure or neutral by your evaluation of liking, disliking or do not care. For more detail refer the 18 investigation in Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta & Indriya Bhāvanā Sutta and also see Cha Chakka Sutta. Also note the feeling arising from whether you like it, hate it, what kind of thoughts are aroused (my friends are at a party while I am washing dishes) etc. and thinking pondering and planning that follows and what you feel about it.
Also see if you are transgressing any moral principles. There is an ant in the sink, I should not kill it and perhaps save it. [Maha Cattarīsaka Sutta]
Ultimately whatever feeling that arises you should be aware of its arising and passing nature.
Also see The Satipaṭṭhāna Suttas: An introduction and Vedanā (Feeling) by Piya Tan

In general situation, regarding the body, when you see a body you perceive as beautiful hence pleasurable and so on. Again in these situation you should be mindful of the perceptional evaluation beauty / smart, ugly, plain and the feelings that arise with it. [Maha Dukkha-k,khandha Sutta] You can also go to the extent of cemetery contemplations if you are very lustful to overcome Vipallasa. [Mahā Sati’patthāna Sutta, Kaya,gatā,sati Sutta, Maha Dukkha-k,khandha Sutta, Vipallasa Sutta]. Maha Dukkha-k,khandha Sutta more detail on the mechanics than the Mahā Sati’patthāna Sutta.
Also when wanting to answer a call of nature the feeling of tightness and the displeasure before and the subtle pleasure of release. [Mahā Sati’patthāna Sutta]
Also you can be mindful of the breathing. Is it deep or shallow. If you are displeased what happens and what happens when you are pleased and what is it like when you are neutral. [Mahā Sati’patthāna Sutta, Kaya,gatā,sati Sutta, Ānâpāna,sati Sutta]
Also the aggregates, the faculties and their experiences, phenomena, etc. all having the universal characteristics. Expecting something positive as permanent gives disatisfaction when it happens to be impermanent and likewise for other combination. [(Anicca) Cakkhu Sutta, Cūla Vedalla Sutta]. Also see: Nibbida by Piya Tan which has more ferences of relevant Suttas towards the end of the essay.

For example, when washing dishes do we focus on what we notice in our current experience;

Your current experience is what you sense or feel. So concentrate on what is felt like in the Pahāna Sutta. This is one of the simplest forms.

like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.

Focus on both. Sounds may trigger other things. You may be irritated by the sound. Also it may trigger memories. Whatever sense door body (hand) or ear just be mindful of the evaluation and sensation. (18 evaluations above.)

Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds?

In normal work no need to pick. Just keep a check that your awareness is present on some sensation or the other.
In simple terms, your focus should be on the arising and passing of sensations like in the Pahāna Sutta.

Or do I try to focus on everything in the now which seems like information overload?

Your focus should be on what is felt (feelings / sensation) and their impermanence as in the Pahāna Sutta.

thank you. this was helpful without being too vague or too specific.

I expanded a bit more with additional references again. It covers the situation of washing dishes in your example and a few more which might not arise when washing dishes.

Also how can I make this more specific to what you are looking for?

@Dharmasena Thanks but I think I have enough information to get started with. Don't need overload 8^)

OK. I made a simplification towards the end. Hope fully this will make it simple.

In Buddhism, 'mindfulness' does not mean to meticulously 'observe' things.
Instead, 'mindfulness' means to 'bring to mind' or to 'remember to practise' the Buddhist path.
When washing dishes, mindfulness does not mean to observe & feel the water, dishes, etc, but, instead, mindfulness means to wash the dishes with a mind free from greed, hatred & delusion.
Therefore, the practise of Buddhist mindfulness in everyday life is to do things with a mind free from greed, hatred & delusion.
In other words, Right Mindfulness is do things with Right View, Right Intention, Right Speech, Right Action & Right Livelihood, as explained in the Maha-Cattarisaka Sutta.

One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.
One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness.
One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness.
One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness.
One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness.
Maha-Cattarisaka Sutta

Thanks. I think the ultimate goal of mindfulness is to have a mind that is fully aware without judging the world. I think you mean the life without judging. In West, many people have a 'monkey mind'. To stop this they must become more aware and so the first step is to become more aware of  the present. That is what I am trying to learn currently.

Yes. Non-judging is a most excellent starting point (since it makes the mind concentrated & calm). To be adept in non-judging is very beneficial. However, ultimately, mindfulness also includes judging experiences in the right/wise way & not in the wrong/ignorant way. But, as you said, non-judging is a way to stop monkey-mind & should be developed as a starting point to gain mastery over the mind. Regards

For everyday mindfulness, you need to focus on your movement (physical) and your thoughts, the ability to know (mental). For the example you mentioned, you need to focus on washing dishes in every details states (as much details as you can).
Below is some details you can watch and know yourself you are doing (not limited to this level of details, if you can do concentration on much more details).

Taking dish
opening tap on basin
putting dish under water (...)
rubbing dish under running water
close water tap
moving wet dish to dish washing liquid dispenser
get some dish washing liquid on dish
get sponge
rubbing sponge on dish (...)
open water tap
rinsing dish under running water
putting dish on the shelf

For normal lay people, it is very difficult to accomplish every day routines to be focused and known details of movements, thoughts. Because people do business and job; just focusing on mindfulness cannot help in professional activities. Sometimes it can even lead to problems/conflicts.
So if you really want to do mindfulness and meditation, you need to do proper retreat. Buddha said many times the life of normal people (with profession and/or family) is like narrow/confining, like road with dusty air. By staying as life of normal people, it is difficult to practice all the Buddha teachings (complete mindfulness here). So if you want complete/full mindfulness, you need to approach meditation center, do retreat and get guidance from there.

Some coaching I have received before is:

Do whatever you are doing as if it is your one and only chance for self-expression, freedom, and peace of mind.

Or as J Krishnamurti said:

[awareness] is like living with a snake in the room; you watch its every movement, you are very, very sensitive to the slightest sound it makes.

If you have enough concentration in sitting meditation, you will find easier in everyday chore how to be mindful. Actually, just start with gross act like the most distinct fact cold or hot or touching the plate or something like that. If your concentration deepen, every acts you come to know, that is your notice on what you are doing become more detailed without much effort. Then just "know it, know it" is enough. Please refer to Mahasi Sayadaw basic meditation practice. But it takes time to focus in every day acts at first. If you keep on doing so, you will surely get enlightened, it is so simple Buddha gave us, for lay disciples to practice meditation while cooking, washing etc.

Cause & Effect, breathing ...

Hello and welcome to Buddhism SE. Maybe you could elaborate on your post a bit and explain why cause and effect and breathing are important to focus on. We are looking for high quality answers on our format. See also How do I write a good answer?.

your answer reminds me of how Buddha replied to some gods when they challenged or ask him questions.  Buddha would reply with very short answer.  like when this this no-name god told to Buddha, "first child bring most joy to parents" Buddha replied "most obedient child brings most joy".  tons of trivia facts like that which i find fascinating.  another one of my favorite when a god told Buddha ocean was the mightiest water, Buddha replied, "rain fall is the mightiest" without further explaination.

Thank you @Lanka. Like Dean A. said, Buddha would often give short responses. That's because ... well, the more you say, the greater the chance something wrong will be found (which I why I write all this in an after-comment rather than 'edit my original response').
I believe that 'Cause and Effect' is (in the Lotus Sutra or some other Buddhist writing) called 'a supreme law of the universe' ... the way everything CAUSES something else to happen; even among Buddhas, the 'sounds of the world' (ren-ge) change the way The Divine Sound (Myo-) sounds.
"Breathing" is one reason why.


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How do Buddhists justify or explain that monks and/or temples amass and use wealth?
This question applies mainly to Theravada Buddhism, which is the prevailing branch of Buddhism in my country (Sri Lanka).
I've observed, many times, how many temples and monks are amassing wealth and influence. Some monks travel in luxury vehicles. Some buy expensive phones. These are just a few examples that comes to mind.
How is practices like this aligned with Buddhism, i.e. how is it justified or explained by Buddhists?
Also note that I emphasize "some", and not all.

I reworded the question to use "justify" and "explain", instead of "is aligned with": I hope this is what you wanted to ask, and a bit clearer than before.

@ChrisW Yes, bad phrasing on my part, thanks for the edit.

I think it'll be better if we can ask this question from Ven. Walpola Gothama Thero. I think we'll be getting an honest answer with references from vinaya & suthra. I've got a similar question & I too need a bit more clarification in my case. This dosen't look like the best platform to ask these questions.

One should feel pity for those ignorant monks for they're sowing some very bad seeds for their future's well-being:

Bhikkhus, there are these five themes that should often be reflected upon by a woman or a man, by a householder or one gone forth. What five? (1) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to old age; I am not exempt from old age.’ (2) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to illness; I am not exempt from illness.’ (3) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am subject to death; I am not exempt from death.’ (4) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I must be parted and separated from everyone and everything dear and agreeable to me.’ (5) A woman or a man, a householder or one gone forth, should often reflect thus: ‘I am the owner of my kamma, the heir of my kamma; I have kamma as my origin, kamma as my relative, kamma as my resort; I will be the heir of whatever kamma, good or bad, that I do.’ ~~ AN 5.57 ~~

Householder Thihara, interested,
Lay people, since old here, always advice their fellows saying "don't touch the fruits of actions of the monks" (that is their merit or demerit) when someone feels he needs to govern another society.
How to avoid the dangers of gain and honor (lābhasakkara)? and [Q&A] Should Buddhist teachers get rich? (Dhamma-trade) might assist those in the danger of such.
How ever, there is possible more danger related to one self if not able to rejoice with the gains of others and that is the very pitfall here. So when focusing on ones own good mind states, which does not mean not to judge good or bad behavior of others, it's the best protection, also a prerequisite to possible meet good followers.
Those seeking and pointing out faults but stingy with sharing attainments and good will not easy ever be near good association.
A person who is able to rejoice with good and gain of others, who does not like stingy and ill-will tendency will possible meet up with likewise people rejoicing in doing merits and leave it to others how they might act further, take only the good food and leave behind the low.
One should also not forget that many, even most, monasteries are run by lay people and people after lābhasakkara and dwelling monks do not necessary take part on such and things may look total different from outward. There are 'good' and 'bad' rich monasteries and 'good' and 'bad' poor. There are those after "luxory" and there are those being given supportive means without any asking or for proper use.
May all soon develop the Sublime mind-state of Mudita, able to lead till the highest goal beings could archive!
(Note that this is not given for trade, exchange, stacks, entertainment and akusala deeds, but as a share of merits and to continue such for release)

It's not justified by the suttas. Karaniya Metta Sutta gives instructions for the performance of metta. (Metta is the basis of Buddha's noble path.)

This is to be done by one skilled in aims who wants to break through
  to the state of peace: Be capable, upright, & straightforward, easy to
  instruct, gentle, & not conceited, content & easy to support, with
  few duties, living lightly, with peaceful faculties, masterful,
  modest, & no greed for supporters.
Do not do the slightest thing that the wise would later censure.
-- Karaniya Metta Sutta: Good Will

So how can one begin to transgress the path is such a wealth-amassing atmosphere with his mind focused on wealth? However, one can be living with all kinds of luxuries and be a self-realized sage. Krsna explained this to Arjuna in the second chapter of Bhagavad-gītā.

"Arjuna said: What are the symptoms of one whose consciousness is
  thus merged in Transcendence? How does he speak, and what is his
  language? How does he sit, and how does he walk?"
"The Blessed Lord said: O Pārtha, when a man gives up all
  varieties of sense desire which arise from mental concoction, and when
  his mind finds satisfaction in the self alone, then he is said to be
  in pure transcendental consciousness. One who is not disturbed in
  spite of the threefold miseries, who is not elated when there is
  happiness, and who is free from attachment, fear and anger, is called
  a sage of steady mind. He who is without attachment, who does not
  rejoice when he obtains good, nor lament when he obtains evil, is
  firmly fixed in perfect knowledge. One who is able to withdraw his
  senses from sense objects, as the tortoise draws his limbs within the
  shell, is to be understood as truly situated in knowledge. The
  embodied soul may be restricted from sense enjoyment, though the taste
  for sense objects remains. But, ceasing such engagements by
  experiencing a higher taste, he is fixed in consciousness. The senses
  are so strong and impetuous, O Arjuna, that they forcibly carry away
  the mind even of a man of discrimination who is endeavoring to control
  them. One who restrains his senses and fixes his consciousness upon Me
  is known as a man of steady intelligence." -- Bhagavad-gītā 2.54-61

The justification comes from one's self. Arjuna asked Krsna what are the symptoms of the self-realized human being? Arjuna inquired about the external symptoms. Can his transcendental state of consiosunsess be recognized by external symptoms, seen with material senses? Is his transcendental state of consciousness reflected on his external actions?
Krsna replied from the point of view of consciousness or internal, subjective self-awareness. Real symptoms are seen in the quality of consciousness. This means one can be extremely materially opulent and still be situated in transcendental consciousness. On the other hand, one can be fooling himself by living like a hermit in a cave but actually contemplating the object of sense gratification. See?

Krsna's explaining something to Arjuna in the Bhagavad-gītā doesn't imply that's Buddhist doctrine, isn't that so?

So what. Teachings of Krsna have nothing to do with Hinduism but consciousness. This part of Bhagavad-gita, in particular, is significant to understand what is the standard for judging one's position in this world.

So what Well when someone asks a question on this site (e.g. this question -- "How do Buddhists justify ...?" and "This question applies mainly to Theravada Buddhism ...") then they are asking for Buddhist doctrine (specifically Theravada in this case).

Ok. This I have answered in the first part of my answer.

This answer is not Buddhist because there is no pure transcendental consciousness in Buddhism.

Migajala Sutta: To Migajala might give the message in Buddhas context similar.

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Maithri Bodhisatvas Ata pirikara
I recently got to know that the Ata Pirikara that is to be given to Maithree Bodhisatva at the time of the renunciation by the Maha Brahma has already been created and ready.
Is there anything related to this sort of dharma in the tripitaka?

I have not heard of a ‘Atapirikara’ from Maha Brahma, but the legend says: “When Maitreya Buddha appears in the world, he will come to Kukkuta-padagiri (the Cook's-foot Mountain) – presently known as ‘Gurpa’, awaken Maha Kassapa, receive the Buddha’s robes from him, and then begin to announce the new dispensation.
Maha Kassapa had been praised by the Buddha as being equal to him in many respects. He had been the only monk with whom the Buddha had exchanged robes.

Then both Master and disciple walked towards Rajagaha. On the way, the Buddha wanted to rest and went off the road to the root of a tree. Maha Kassapa then folded his double-robe fourfold and requested the Master to sit on it as this would bring him, Kassapa, much benefit for a long time. The Buddha sat down on Kassapa's robe and said: "Soft is your robe of patched cloth, Kassapa." Hearing this, Kassapa replied: "May the Blessed One, O Lord, accept this robe of patched cloth out of compassion for me!" — "But, Kassapa, can you wear these hempen, worn-out rag-robes of mine?" Full of joy, Kassapa said: "Certainly, Lord, I can wear the Blessed One's rough and worn-out rag-robes."
This exchange of robes can be regarded as a great distinction bestowed on Kassapa, an honor which was not shared by any other disciple. By that exchange of robes the Buddha may have intended to motivate Kassapa to observe some other "austere practices" (dhutanga) as for instance, wearing only the triple set of robes, going for alms and not omitting any houses on the almsround. This would be a mode of conduct in conformity with wearing the Buddha's patched rag-robes. Thus the commentator says. However, the Buddha's offer may have been a quite spontaneous act in response to his being offered Kassapa's robe.

It is this very same rough and worn-out rag-robe that the Blessed One first wore and then given to Maha Kassapa, and in turn he too wore till his Pari-Nibbhana, that Maitreya Buddha will come to accept. Some say that Maha Kassapa didn’t attain Pari-Nibbhana. Instead, he took Samadhi within the rock - that Maha Kassapa will offer the robes of the Gautama Buddha to the future Buddha when Maitryea Buddha descends to this realm in order to share the next basket of teachings with the world. Others say it is an “Adhisthana” (by the power of his will to make such an event happen) that he made at the time he attained Pari-Nibbhana.

Can even an Arahant stay in samadhi for such a long time?

No.. Only those who are ignorant of the Dhamma would say such. Arahant Kassapa attained Pari-Nibbhana over 2500 years ago. The type of Samadhi that you are referring to is called nirodha-samāpatti. 'attainment of extinction'. The maximum time that as Arahant can stay in this Samadhi is seven days.

Ata Pirikara that is to be given to Maithree Bodhisatva at the time of the renunciation by the Maha Brahma has already been created and ready.
I haven't heard of that specific info until now.
But here is more general information regarding this.

There's one last Dharma Desana after another 2500 years (at 5000 after physical deth of Gauthama Buddha.)

In the future, human age goes down to 10 years.(this takes like 100000++ years /there's no exact number I remember).

Then comes grate destruction of human civilization.(only little amount of humans left after this).

Then human age grow again. Like 10 to 20,40,100,1000, upto "number I don't like to post(has reasons). This take like millions of years. Then this number start to drop again. When this number reach 80,000 ; That's when Maithree Bodhisatva come to Earth to become Buddha.

On Earth that's long long time, that people can't even grasp it. But there are planes of existence which has long and long living age (like millions of years). So those beings see the whole process and it's like next year for them. So it's normal for them to be ready for next event. That's the reason for given statement in the question.

Guide :-

age doesn't jump from 10 to 20,100 to 1000. It's a continuous process. Gradually increasing or decreasing.
at the great distraction, people kill each other.
It's not like people at 100,000 years age live 100,000 years like people(now people) imagine, they(people at 100,000) feel it same as us feel 100 years.
You can grasp this idea using below example.

Ex- Compare how much time a normal person live (in this time) to the life of a bee.
workers live on average 15–38 days in the summer and 150–200 days in the winter.
So take 100 days as their age.
And take 100 years as human age.
What can us humans do in 100 days. We are just babies at 100 days. But bees do all of life processes in that 100 days.
More info(some numbers in Buddhism)
If anyone is interested, I can put more info here.
Thanks . ☸.

Some may say above statements are not valid, not reasonable, not possible, there are no evidence for this kind of situations; that's the meaning of unimaginable, that's a result of low age level of a human life. (compared to)

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Any tips on creating a stay at home retreat?
I do not have the finances to go to a dedicated meditation retreat but do not see why I cannot recreate the environment at home. I am unemployed but financially dependent and already live a pretty austere lifestyle so just by cutting out some elements may be able to create a strong meditative environment. Not sure how many days would be a good idea for a beginner. I spend almost 90% of my day at my computer. Here is a typical day:
7:00 - Wake up
8:00 - Have breakfast with family
  |
  |--- Spend time at computer
  |
1:00 - Lunch with family
  |
  |--- Spend time at computer maybe sleeping for 1 hour inbetween
  |
6:30 - Exercise at gym
7:00 - Shower
7:30 - Formal meditation
8:00 - Dinner with family
  |
  |--- Spend time at computer
  |
11:00- Go to bed
Most of my time at the computer is spent browsing internet, reading, listening to popular music or watching movies. Besides my family I have no social contacts since I live in a city where I don't currently speak the language. My mobile phone rings about 2-3 times a month and most of those are wrong numbers.
I was thinking I could spend a few days where I stop internet, music and movies.
Also only use computer for 3 hours each day. 1 hour each in morning, afternoon and evening. Spend that time on computer reading spiritual documents only. When I am not on computer I can alternate between formal meditation(sitting) and walking meditation. Not sure if I should stop exercise(I only do jogging on treadmill). I can also only have vegetarian meals and reduce portion size.
Any suggestions?

First purify your conduct by keeping to the 8 precepts
5.00 AM: Waking up
5.00 to 5.15 AM: Personal Grooming Mindfully
5.15 to 5.30 AM: Take refuge in the Triple Gem and take the 8 precepts
5.30 to 6.00 AM: Sitting Meditation
6.00 to 6.30 AM: Walking Meditation
6.30 to 7.00 AM: Sitting Meditation
7.00 to 7.30 AM: Walking Meditation
7.30 to 8.00 AM: Sitting Meditation
8.00 to 8.30 AM: Have breakfast mindfully. Do not get involved in worldly chatter.
8.30 to 9.00 AM: Walking Meditation
9.00 AM to 1.00 PM: Sitting & Walking meditation(30 minute sessions)
1.00 PM to 1.30 PM: Have lunch mindfully. Do not get involved in worldly chatter.
1.30 PM to 2.00 PM: Walking Meditation
2.00 PM to 3.00 PM: Sitting & Walking Meditation(30 minute sessions)
3.00 PM to 4.00 PM: Lying meditation until you fall asleep
4.00 PM to 6.30 PM: Sitting & Walking Meditation(30 minute sessions)
6.30 PM to 7.00 PM: Exercise Mindfully
7.00 PM to 7.30 PM: Shower Mindfully
7.30 PM to 8.00 PM: Sitting Meditation
8.00 PM to 8.30 PM: Have dinner mindfully. Do not get involved in worldly chatter.
8.30 PM to 9.00 PM: Walking meditation
9.00 PM to 9.30 PM: Sitting Meditation
9.30 PM to 9.45 PM: Walking Meditation
9.45 PM to 10.00 PM: Personal Grooming Mindfully
10.00 PM: Lying meditation until you fall asleep
Here is a guide book on how to do sitting and walking meditation: http://www.sirimangalo.org/text/how-to-meditate/

You seem to have enough time, why not become financially independent by taking up a job & earning some money? (To put it straight: don't use meditation as an excuse to be lazy and not engaged with everyday stuff.) Then go to a meditation center. Having a teacher who guides you is essential for efficient practice, not matter how much reading you have done.
Later, you can do home retreats (with a teacher on phone), but make sure you establish yourself in some well-defined practice first, otherwise your mind will start playing games like switching techniques when you get outside of your comfort zone.

I've tried starting a job many times, even online ones but each time I do I end up hospitalized because of psychosis. I was born with temporal lobe epilepsy in childhood that only became an issue in my 20s. Working as a volunteer for some months only resulted in motor seizures but that still required money I was not earning.

I am sorry for that. Use regular means to deal with your psychiatric condition (I mean psychiatrists, medication, whatever is necessary; do not refuse treatment thinking meditation will save you -- I don't know if that's your case, but some people have that avoidance pattern). Definitely if you do intense meditation, do it under guidance, and make sure you mention this stuff to the teacher upfront. In meditation centers I know, they won't refuse you just because of that, but extra care might be necessary.

I think you need to try a small scale home garden. It will be a good method to use the time productively earning some income plus healing reducing chance of possible psychosis. And please take the advice of a psychiatrist too before doing what I suggested. As I have heard it is a good method to battle such conditions.

Meditation is what you can do in every day life, not only at retreat. All your schedule you can do as you like it. The more time spent for sitting meditation, the better you can concentrate as a beginner. I recommend for sitting meditation Anapanasati (breathing in , know it, breathing out, know it)just concentrate on tip of the nose. It is so simple that one may think it is the beginning. In fact, it is Anapanasati(breathing in , know it, breathing out, know it) is the beginning, middle and the goal to enlightenment. The simplest one given by Buddha to be practised by the lay disciples.Each sitting meditation session should be 1 hour. If you cannot focus that long at first, maybe 15 minutes each. All your leisure time if occupied more with Anapanasati, your progress will be amazing. If you wish to read literature on meditation , those written by Mahasi Sayadaw are my choice.

If you have some health problem, please take time in meditation, that mean you can do it but not intensive like six to eight hour of sitting meditation a day. But still can do home spent meditation. Again repeatedly mentioned, strong believe in Dhamma will be of great help in you. Keep trying Anapanasati about four hour a day each session for one hour with strong believe in Dhamma, once you get fourth level Nana (insight knowledge) you will see the great change. But one thing, less and less time on computer and other flickering light objects is to be preferred.

This is possible through it is ideal to go to a retreat. You can try https://www.dhamma.org/en/index, http://www.internationalmeditationcentre.org/global/index.html with does couses on donation basis. Also there might be suitable teachers in World Buddhist Directory
Since you are doing this on your own and do it wrong it can lead to complications so you have to put is some pre preparations. You should 1st read and build some knowledge.
I found an excellent post hence I just quote it:

Body Scan Meditation
You can use this body scan meditation to strengthen body mindfulness by sweeping your awareness through your body.
Begin at the top of your head and as you breathe, allow your inhalations to focus your attention in this region. Simply be aware of any sensations or vibrations that you experience here.
Then allow your mindful attention to travel slowly down through your body, breath by breath, and part by part. When your awareness reaches your toes, then gently return your attention to the top of your head and once again let your awareness sweep down through your body, lighting each part up with awareness.
Welcome whatever comes to your attention. If what you encounter is pleasurable or painful, let those feelings flow into and through your awareness of the present, ever-changing moment. Let your mindfulness flow through your body like a warm wave or gentle breeze passing through an icefield, or like a pure light shining through a dark crystal.
As the warm light of your awareness sweeps through your body, allow the blocks of tension to melt, soften, and release. Like a magnet passing over a pile of jumbled iron filings, with each pass through your body, feel subtler dimensions of your body beginning to align and flow more smoothly and harmoniously. Pay particular attention to how these subtle sensations change, how everything inside you is moving, vibrating, changing moment to moment.
With practice of this body scan meditation, you will refine your sensitivity to be able to sense, feel, and actually alter the patterns of subtle sensation and energy through the power of your awareness. As you sweep your tender awareness through your body, allow it to flow particularly through regions of discomfort or disease. Gently direct the mind to sweep back and forth, up and down, moving like a laser beam or a floodlight, sweeping from different directions, front to back, top to bottom, diagonally or in spirals.
Intuitively feel how you can best move your attention into a region of internal space and try different approaches until no obstruction or resistance remains. Though at first the body may seem riddled with discomfort or some regions may be impossible to sense or feel at all, gradually these parts of yourself will come alive with sensations and feelings of a more harmonious resonance. As your mindfulness of your body deepens through practice of body scan meditation, it will reveal a treasury of profound insights to you.

Source: http://www.self-guided.com/body-scan-meditation.html
Also do breath meditation. Following material might be of help: Mini Anapana Meditation - An Introductory Session by Mr. S.N. Goenka
Also do some loving kindness meditation. For this perhaps have a look at: http://www.dhammasukha.org/meditation-instructions.html, http://www.dhammasukha.org/metta-barebones-booklet.html
The key here is what ever experience do not get attached or averse to it. Quietly look at the sensations they create. My previous answer to: What should I be mindful of in everyday mindfulness? might also help.
In addition you might also want to look for Guided Meditation instructions online. Even choosing any online guided meditation instruction see if it adheres to the following principles: Any sensation is unsatisfactory this is the link to understand the 4 Noble Truths and also with sensation, according to dependent origination, arises craving which fuels the vicious cycle which keeps you in misery. If this is missing, you will miss the path and benefits of meditation. Also make sure any instruction in these online retreats are not contrary or tangential to the right view as mentioned in the Samma Ditthi Sutta

Live in the present moment. Don't think about the Past and the Future. Like driving a vehicle. Cut down thinking. Study following links well, before start.
http://www.nissarana.lk/audio-and-publications/publications-english/
http://www.nissarana.lk/file_manager/browseCollections.php?CGroup=2  wwwDOTyoutubeDOTcom/watch?v=LEIUpGmmEGQ


text:
Advices on start practicing
I've read an introductory book written by Hsing Yun, about humanistic budhism.
I meditate every day, and now I feel like taking the next step in my journey. I don't know people who practice budhism, and I have many doubts... There is a temple near my city, but I feel a little intimidate by the number of tourists that shows up there, and the only practices that I know of, are paid meditation courses.
How do I start practicing with more people? And who do I look for when I have doubts?

Courses conducted by

http://dhamma.org/
http://www.internationalmeditationcentre.org/

Are done solely on donation basis without commercial interest. It is best to take such a course as there will be lesser distraction including people.
There are multiple centres worldwide and has the best out reach. Also you can watch some testimonials and experiences to build some confidence in the technique.
In addition you can try to find a teacher and course through:

http://www.buddhanet.info/wbd/

And also online material on meditation.
But in doing so be careful. Even choosing any online guided meditation instruction see if it adheres to the following principles: Any sensation is unsatisfactory this is the link to understand the 4 Noble Truths and also with sensation, according to dependent origination, arises craving which fuels the vicious cycle which keeps you in misery. If this is missing, you will miss the path and benefits of meditation. Also make sure any instruction in these online retreats are not contrary or tangential to the right view as mentioned in the Samma Ditthi Sutta.
In addition you can try building you knowledge further. Some resources website:

http://dharmafarer.org/
http://www.vridhamma.org/Research-Index
http://www.vridhamma.org/Research
http://www.vridhamma.org/Online-Books-and-Pamphlets
http://www.dhammasukha.org/
http://www.dhammatalks.org/
http://www.dhammatalks.net/
http://www.ahandfulofleaves.org/Library.html
http://www.accesstoinsight.org/
http://www.abhidhamma.com/
https://suttacentral.net/

Also another beginner to intermediate book that might be of help to further your knowledge might be: In the Buddha's Words: An Anthology of Discourses from the Pali Canon edited by Bhikkhu Bodhi

Read the 2 booklets "How to Meditate" part 1 & part 2 found here.
Then signup for a free online meditation course at https://meditation.sirimangalo.org/schedule.
This course is conducted by venerable Yuttadhammo who instructs both novice and advanced meditators

I recommend Lede Sayardaw practice taught by Sayargyi U Ba Khin and also Mahasi Sayardaw Books for detail reading. But basic technique should be focused on only one. "Breathe in, know it, breathe out, know it" focusing on tip of the nose. It is the simplest one and easiest way to follow. One may think it is the beginning of the practice, but in fact it is the beginning, middle and the final goal to enlightenment. Mahasi Sayardaw technique on noting arising and falling abdomen is if not practiced and have experience first is kind of difficult to follow but once used to it, is also very simple and also lead to the goal. But just take only one otherwise confusing to get progress although it is the very first step. But Mahasi sayardaw books are so convincing and detailed that they are just exactly like  meditation master guiding closely to you.
Once you get the basic, no need for the retreat. Just continue to practice. The most important thing is one's strong belief in Dhamma and in the meditation master. And one must do practice insight meditation for fear of consequence of Sansara. Only after that one will get enlightened in seven days to seven years as Buddha said. Otherwise just to accumulate merit for the afterlife still it is worth doing.  But to get enlightened in this very life must be the target.


text:
Managing Dearness
Chapter 16 of The Dhammapada seems to say that we should let nothing and no-one be dear. From this translation:

Practicing what one shouldn't, Not practicing what one should, Having
  abandoned the goal, Clinging to what is dear, One comes to envy those
  who practice.
Don't get entangled With what you long for or dislike. Not seeing what
  you long for is suffering; So also is seeing what you dislike.
Therefore, do not turn anything Into something longed for, For then
  it's dreadful to lose. Without longing or dislike, No bonds exist.

Does this conflict with the idea of having friends and family? Or is it simply stating that we should avoid being overattached to any one person, experience, or thing?

It is simply saying that you should not cling to people as clinging causes suffering. What you practice towards friends and family are Kindness(Metta), Compassion(Karuna), Sympathetic Joy(Mudita), Equanimity(Upekkha). They are called the 4 divine abidings.
Craving and clinging are not required to have a friendship.

Contrary to the common notion that the Dhammapada is the 'Buddhist Bible' or the 'Buddha's little-coffee-table-friendly-book-of-wisdom', to me, the Dhammapada is an extremely serious almost 'militant' book of teachings for monks/renunciates (rather than for householders). For example, the Piyavagga being referred to states:

218. One who is intent upon the Ineffable (Nibbana), dwells with mind inspired (by supramundane wisdom), and is no more bound by sense
  pleasures — such a man is called "One Bound Upstream."

Therefore, the Piyavagga certainly conflicts with the idea of having family & worldly friends.
If a person is predisposed to having family & friends, there are more suitable & highly excellent Buddhist teachings from the Pali scriptures on these subjects, which are summarized at this link.
It is very important to know the Buddha gave two types of teachings: (i) supramundane (lokuttara) teachings for liberation from the world; and (ii) mundane (lokiya) teachings for living in the world.

Why be attatched at all? If one is attatched that means one won't let go or  can't let go without suffering. If we don't want to suffer then we could practice the Buddha's teaching to be able to let go of what or who we hold dear without suffering when it is appropriate to let go. If we don't cling to family and friends that doesn't mean we don't love them or we don't like them.

Does this conflict with the idea of having friends and family?

Any worldling will have some form of attachment or aversions or neutrality towards people, experiences and things.
A friend is someone you consider or perceive positively among others. When you think of someone you consider a friend you get pleasant feeling and likewise unpleasant, and neutral for foes and random strangers. In our mind's eye we classify people into buckets: me, dear ones / my friend / my relative / etc., neutral people, foes. [page 85, section "HOW YOU BREAK DOWN THE BARRIERS", Knowing and Seeing - 4th Edition by Ven Pa-Auk Sayadaw]
As long as this mental classification is present suffering arises. So you have to break this perceptual classification. The tools to do that are Brahmavihara meditation and Vipassanā.

Or is it simply stating that we should avoid being overly attached to any one person, experience, or thing?

You should try to reduce:

perceiving / reactively classifying an experience as favorable (friend)
perceiving / reactively classifying an experience as unfavorable (foe / someone you dislike)

And not being attached to sensation (pleasant, unpleasant) that arise with it. Getting attached to this gives rise to craving and clinging. See: Twelve Nidānas
This is does not mean you should not care about others but care for all as your would care for your self without clining to others.
Also looking at it in the larger context would make it easier to understand:
Practicing what one shouldn't,
Not practicing what one should,
Having abandoned the goal,
Clinging to what is dear,
One comes to envy those who practice.

Don't get entangled
With what you long for or dislike.
Not seeing what you long for is suffering;
So also is seeing what you dislike.

Therefore, do not turn anything
Into something longed for,
For then it's dreadful to lose.
Without longing or dislike,
No bonds exist.

Longing gives rise to grief;
Longing gives rise to fear.
For someone released from longing
There is neither grief nor fear.

Affection gives rise to grief;
Affection gives rise to fear.
For someone released from affection
There is no grief;
And from where would come fear?

Infatuation gives rise to grief;
Infatuation gives rise to fear.
For someone released from infatuation
There is no grief;
And from where would come fear?

Sensual craving gives rise to grief;
Sensual craving gives rise to fear.
For someone released from sensual craving
There is no grief;
And from where would come fear?

Craving gives rise to grief;
Craving gives rise to fear.
For someone released from craving
There is no grief;
And from where would come fear?

People hold dear those
Who have done their own work,
Complete in virtue and vision,
Established in the Dhamma,
And who speak the truth.

Anyone who aspires to the Indescribable,
Whose mind is expansive,
And whose heart is not bound to sensual craving
Is called "one bound upstream."

Relatives, friends, and companions
Rejoice
When a long-absent person
Returns from afar.
Just so, in passing from this world to the next,
The merit we have made
Receives us,
As a family does the return of a beloved relative.


text:
buddhism in real life
In the Dhammacakkappavattana Sutta the Buddha said "desire is source of all suffering". So we cannot avoid suffering in life. It is a part of life.
However, he also said there was a path to the cessation of this suffering, which was following the eightfold path. The main point of this seemed to be ending that desire. Or clinging to that desire.
But does this teaching work for real life? It is true that desire leads to suffering but desire ALSO leads to pleasure. As long as we are experiencing that pleasure in the moment without expecting more, is there anything wrong with desire?
Like the Buddha, many monks live very detached lives of routine. They don't have jobs or families so essentially they dont form bonds with other people. Essentially they try to minimize desire in life and posssibly only have desire for the distant goal of nirvana. If another monk becomes sick or dies, there may be little suffering but it is accepted. If we want the human race to survive, everybody cannot live like the monks. They have to form lasting bonds which I admit is a form of clinging. At the very least don't mothers have to nurture their children at least for a while?
Here is an example of a real world situation. How would it be approached using Buddhist methods?
A child comes home from school and the mother sees he has bruises. He says a bully has beaten him up. The mother notifies the school and they notify the parents of the bully. But it turns out the bully is acting the way he does since he comes from a dysfunctional family and his parents have no wish to correct his behavior.

It's not desire that leads to pleasure, it is ("good") action that does.
Desire in and of itself is blind, it just wants, craves. Desire does not always translate into good action.
Instead, 1) There could be passive frustrating hopeless desire. 2) There could be blind desire that makes you act in self-destructing ways.
So desire for pleasure could very well lead to suffering. Either (1) suffering of frustrating hopeless desire, or (2) suffering of a bad side-effects of careless action.
What leads to pleasure is "good" action. Good action is action that not only creates short-term pleasure, but creates indirect/latent causes for more pleasure and peace and harmony in the long-run! Good action is strategic!
What's wrong with desire for pleasure? Desire for pleasure is not strategic. Desire for pleasure tends to be either short-sighted or careless in terms of side-effects.
Now, you could ask, how can there be action without desire? Very simple! It is action informed by education, or right understanding, or shame, or honor, or fear etc. Not all action comes from desire.
Finally, you should understand that in Buddhism pleasure is seen as inherently short-term and prone to side-effects, so per Buddhism the better goal is "peace" or "harmony". Therefore in Buddhism we say that right action, the one that comes from right understanding, leads to peace and harmony.

In the Dhammacakkappavattana Sutta, the Buddha said "craving (tanha) is source of all suffering". So, tanha (craving) can be avoided. It does not have to be part of life.
The Buddha said there was a path to the cessation of this suffering, which was following the eightfold path. The 2nd factor of the eightfold is path is 'right desire' or 'right intention'.
Therefore, the Buddha taught about two types of desire: (i) unwholesome desire, which is called 'craving' ('tanha'); & (ii) wholesome desire, which is called 'right intention'.
This is why the teaching works for real life. In all the things we need to do in life that bring us real happiness, we engage right desire to pursue that wholesome happiness rather than craving.
Desire actually does not lead to pleasure. Pleasure arises from sensations of the nervous system. Pleasure creates desire rather than desire created pleasure.
For example, if we desire pleasure from meditation, it is not the desire that brings happiness. What brings happiness is the calming of the breathing, body & mind.
Although unwholesome desire can lead to actions that give rise to pleasure, it is very difficult to experience that unwholesome desire in the moment without expecting more. This is why people get addicted to things, such as getting addicted to drugs. A person thinks: "I will just try this drug once" but eventually they get addicted. This occurs because unwholesome pleasures generate or condition unwholesome desires into the mind that pop up again in the future.
Like the Buddha, many monks live very detached lives of routine. They don't have jobs or families so essentially they don't form bond s with other people. Essentially they try to minimize desire in life and posssibly only have desire for the distant goal of nirvana. If another monk becomes sick or dies, there may be little suffering but it is accepted.
However, if we want the human race to survive, everybody cannot live like the monks. They have to form lasting bonds which is a form of clinging. This is why Buddhism does not teach all people should or must become monks. Buddhism teaches the life of a monk is for the few rather than for the many.
This is also why the Buddha gave many excellent & wise teachings to help people live a family life as happy as possible.
Here is an example of a real world situation. This is how it would be approached using Buddhist methods.
A child comes home from school and the mother sees he has bruises. He says a bully has beaten him up. The mother notifies the school and they notify the  parents of the bully. But it turns out the bully is acting the way he does since he comes from a dysfunctional family and his parents have no wish to correct his behavior.
The Buddhist action here is twofold: (i) forgive the bully due to his dysfunctional circumstances; and (ii) act with right intention to ensure the bully does not harm other children.
If the bully was an adult, he can be put into prison to protect society. However, even if the bully is a murderer, Buddhists cannot apply the death penalty to the murderer. They can only restrain the murderer (in prison).

desire does not 'cause' happiness but I think we can say desire 'leads' to happiness. Or at least the seeking out of happiness. If I did not desire peace from the endless chatter of my mind, I would not seek out meditation.

@AnoopAlex that is true, but as you continue on your path (primarily when you eventually become part of the Sangha) you will learn to let go of desire by understanding the nature of ultimate reality: that everything is impermanent, unsatisfactory, and no-self experiences. Once you realize that in Vipassana, your mind naturally let's go as it doesn't cling anymore as a result of seeing that clinging only leads to suffering. By letting go of clinging desires, addictions don't form, and you are free, dwelling in Nibbana until Parinibbana.

In the Dhammacakkappavattana Sutta the Buddha said "desire is source of all suffering". So we cannot avoid suffering in life. It is a part of life.

You can limit the pain. Due to different Niyamas you get experiences of pleasure, displeasure and neutral sensations. 1st when you experience this as and experience through the 5 faculties followed by mental experience.
If you exercise equanimity the mental main is cut off. No mental reaction means you this experience is not proliferating into future experiences.
All experiences are essentially unsatisfactory.

It is true that desire leads to suffering but desire ALSO leads to pleasure.

Desire can be devoid of attachment. See @Dhammadhatu 's answer.
When you reach Nirvana it is pressure as it is is not dependent on impermanent feelings which is the source of unsatisfactoriness.
To be detached is to be equanimous. Still being equanimous and liberate you can care for other. The foremost example is the Buddha himself.
Coming to your example at the end, correcting some one does not mean in action or being reactive. It is to be proactive. If the mother looses her temper and acts this is reactive. If she maintains her composure and acts it is proactive. The latter is the Buddhist way.

It is true that desire leads to suffering but desire ALSO leads to pleasure.
Be careful not to mix pleasure & desire. The first one is a feeling, the second one is a reaction (liking, wanting to keep/experience again). It is true to some extend that sensual desire itself can feel pleasant, even though it is/leads to suffering. There are a lot of very distinct similes in the Suttas regarding sensual pleasures, where sensual desire is compared to

gnawing on a chain of bones
running against the wind with a torch in your hands
borrowing goods that do not belong to you
...

with the following explanation:

"In the same way, householder, a disciple of the noble ones considers this point: 'The Blessed One has compared sensuality to a pit of glowing embers, of much stress, much despair, & greater drawbacks.' Seeing this with right discernment, as it actually is, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Regarding your question with the example, a Buddhist would probably respond that there are two layers of reality: relative and ultimate. In relative reality you would try to prevent your kid from getting bullied. In ultimate reality, where there are no beings, but only experience, you would understand that the only thing that can make you suffer is your own desire and nothing else.

I think there is a perception that the middle way is very narrow. You discover the Dhamma, place your faith in it, and aim for the cessation of suffering - ignoring everything else. In my opinion, this is only one side of the road - a necessary one, because without right effort progress along the path is not possible.
Theravada Buddhism aims to attain this state of Arahantship. Mahayana Buddhism aims for the Bodhisattva ideal however, where the individual practices the path for the well being of all life on earth. This is no different from the Arahant ideal, but the framing can be seen as different. Like two sides of the road - one side concentrating on the internal, the other concentrating on the external.. it would also make sense that the Noble Eightfold Path is not some 'extreme middle ground', as the Buddha asked his followers to cast off all extremes. And either utterly detaching yourself from the world for your own aim (at the expense of the world), or utterly attaching yourself to the world for its benefit (at the expense of your own progress) are both extremes!
As for craving, there is no need for it within normal relationships. A Buddhist practitioner of any denomination would strive to practice the four immeasurables: loving kindness, boundless compassion, altruistic joy and equanimity (found within the Metta Sutta). A lasting bond does not require the craving for that bond to continue for ever (evidently impossible anyways!), the above four virtues are enough. It is also hard to argue how any individual who practices the above could be seen as 'detached' in any way that would be perceived as negative.
Equanimity, Upekkha, is not indifference incidentally.. best to quote Bhikkhu Bodhi:

“The real meaning of upekkha is equanimity, not indifference in the
  sense of unconcern for others. As a spiritual virtue, upekkha means
  stability in the face of the fluctuations of worldly fortune. It is
  evenness of mind, unshakeable freedom of mind, a state of inner
  equipoise that cannot be upset by gain and loss, honor and dishonor,
  praise and blame, pleasure and pain. Upekkha is freedom from all
  points of self-reference; it is indifference only to the demands of
  the ego-self with its craving for pleasure and position, not to the
  well-being of one's fellow human beings. True equanimity is the
  pinnacle of the four social attitudes that the Buddhist texts call the
  'divine abodes': boundless loving-kindness, compassion, altruistic
  joy, and equanimity. The last does not override and negate the
  preceding three, but perfects and consummates them.”

For the bully example, the Dhammapada starts off with:

“He was angry with me, he attacked me, he defeated me, he robbed me” -
  those who dwell on such thoughts will never be free from hatred.
  “He was angry with me, he attacked me, he defeated me, he robbed me” -
  those who do not dwell on such
  thoughts will surely become free from hatred.

To the bullied child, this is the simplest advice (as well as the advice to practice the four virtues towards the bully).
As for the bully, the Buddha gave a discourse to his son, Rahula, in Majjhima Nikaya 61 http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html

"Whenever you want to do a bodily action, you should reflect on it:
  'This bodily action I want to do — would it lead to self-affliction,
  to the affliction of others, or to both? Would it be an unskillful
  bodily action, with painful consequences, painful results?' If, on
  reflection, you know that it would lead to self-affliction, to the
  affliction of others, or to both; it would be an unskillful bodily
  action with painful consequences, painful results, then any bodily
  action of that sort is absolutely unfit for you to do. But if on
  reflection you know that it would not cause affliction... it would be
  a skillful bodily action with pleasant consequences, pleasant results,
  then any bodily action of that sort is fit for you to do.
"While you are doing a bodily action, you should reflect on it: 'This
  bodily action I am doing — is it leading to self-affliction, to the
  affliction of others, or to both? Is it an unskillful bodily action,
  with painful consequences, painful results?' If, on reflection, you
  know that it is leading to self-affliction, to the affliction of
  others, or to both... you should give it up. But if on reflection you
  know that it is not... you may continue with it.
"Having done a bodily action, you should reflect on it: 'This bodily
  action I have done — did it lead to self-affliction, to the affliction
  of others, or to both? Was it an unskillful bodily action, with
  painful consequences, painful results?' If, on reflection, you know
  that it led to self-affliction, to the affliction of others, or to
  both; it was an unskillful bodily action with painful consequences,
  painful results, then you should confess it, reveal it, lay it open to
  the Teacher or to a knowledgeable companion in the holy life. Having
  confessed it... you should exercise restraint in the future. But if on
  reflection you know that it did not lead to affliction... it was a
  skillful bodily action with pleasant consequences, pleasant results,
  then you should stay mentally refreshed & joyful, training day & night
  in skillful mental qualities.

The bully's actions will end up having negative consequences (karma) for himself through his own wrong actions. Having compassion for him, the parent of the bullied kid should try and explain this to him and his parents, but if they do not listen then it is for them to learn for themselves. Buddhism denies the ideology of violence, whether physical or mental, therefore no method beyond 'think, speak and act by example' is embraced.
It is interesting to point out that the Buddha as depicted within the Tripitaka was not detached in the way you perceive of Buddhist monks. He formed a life long relationship to those within his Sangha, even if not defined within the framework of having any desire for such a relationship. In fact, because he lead a homeless life dependent on the food of householders, he was engaged with the world as a whole. I have yet to read of him rejecting an offer to teach the Dhamma to anyone within the Sutta Pitaka, including those that threatened his life. In my opinion, he tread the whole middle way, engendering both the detached Arahant ideal, as well as the Bodhisattva ideal of being (not wishing, since he was the Buddha after all!) for the benefit of all beings. The two ideals don't exclude but rather reinforce each other - it is much easier to be filled with loving kindness for all when there is no desire for one's own self to interfere in the equation!

The first part of the question is about desire.
Desire is relative and not universal. It is not based on truth. It can even worse, it can lead anyone to magical illusion.
In this world of materialism, material is power but not everywhere. You will definitely see the very sophisticated material or the very expensive material is practically useless in some corner of world. This fact indicate the desire of owning this material is very relative meaning. One you admired is vain for other or other place. This the very beginning fact is about futility of desire.
Secondly, materials are always improving. If you earn one today, tomorrow better one come out and you will be jealous about other people who own it if you cannot make up your mind properly. And materialism world is endless abyss, bottomless abyss. There is no such case you will get extinguished your desire, the is no such thing/material with ultimate/optimal stage to be possessed. So cultivating, letting grow and hardworking to fulfill your desire is endless cycle of dog chasing it own tail; it will never stop.
It is part of the life? It definitely not part of the life. It is what you want to believe. You want to own a material that is so sophisticated and it will going to change your life (like you are being deceived by advertisement). You made it yours by bloody and hardworking ways. After some time later it turn out not making pleasure/happiness you expected. This is the most case currently we are having, only the different of time taken to realize the truth, some people never realize, but the vain is obvious to them even if they do not want to believe. So this the third state of illusional about desire.
If the desire is not about material, but for mental state/condition, it is more illusional.
We all do judge wrong about material, desire, happiness, pleasure. But Buddha did indicate that we are mislead by desire. Desire does not send us a better place, peace; instead it makes suffering, endless struggle, illusional happiness (in this case, you are traveling in desert and you see illusion of water, you may be happy to see illusional water but you will never get a drop to drink).
Buddha guided us to live a better life; to have goal/achievement oriented life. So in Buddha's teachings, you can find the way/path to ultimate/final goal free from continuous struggles and sufferings. Many Suttas are guidance to you, path to you. You are the one to walk along the path to ultimate extinguishing of desire, no one can send you. So there is a way/path, it is up to you to follow it.
The second part of question is caring, nurturing child. Because you have to raise the child, for the people who stay in the house it is their duties/responsibilities to make your child well grown up, healthy and morally disciplined. There are many ethical guides both in Buddha's teachings and outside of Buddha's teachings. And also regional ethical aspect should be respected as well. There is no conflict between self liberation free from desire and nurturing your child. You should know the time when one is needed to practice and one is needed to complete. It is something like you make your own good and you make other people good. A good balancing is required.


text:
in Budhism, what would happen with a soul in a eventually case of succesfull cryogenic reanimation?
there is some text that speaks something related about, what would happen with a soul in a eventually case of succesfull cryogenic resucitation? i know this is a very new theme, but, if reincarnation is possible, what happens when that last body reach a reanimation?

This is not possible. Once you die the stream of consciousness arises in another body. This is another person. You cannot bring back this stream of consciousness to the same / previous body.`
Once the consciousness has left the body regardless of it being frozen or not the body is dead. The body cannot be made alive again. In believe in the process of freezing the body would at some point die as heat is needed to sustain life.
Also in Buddhism there is concept of no soul. So what question like what happens to the soul is irrelevant. I believe once procedure is done you are simply dead and just a lump of matter devoid of any life faculty.
There are stories of dead getting reanimated, but this is due to other entities repossessing the body and not that the person has become alive again. This appears in the Vinaya, exact location I forget, but there is a rule not to take clothes from a fresh dead body for robes until some lapse of time, if I remember right. See note on Vetala-panka-vimsati BRAHMA-GALA SUTTA and p252, THE IMPERIAL GAZETTEER OF INDIA: THE INDIAN EMPIRE VOL II HISTORICAL.
In case of these possessions the body does not live again as the entity which walks in does have a own subtle body but is controlling the dead body. For this to happen is very rare as you have to be a very powerful entity to do something like this. There are some less powerful entities which can do an illusion of being actually moving. That is why when you are meditating on a corpse it is advised to concentrate also on position of the corpse relative to objects around the corpse before starting so you can reassess that this is not the case such illusion comes to your mind.
Also following question might be of interest: Where in the Pali Canon are there Discussions on Reanimated Corpse?

Suminda, the asker's question is not very clear but I feel like we should assume that if a body is cryogenically frozen successfully, then it is not death.

See if this is now more incline from what can be inferred from the question?

If someone was somehow reanimated then I suppose it would be like there was never a death. The resurrected person would be born in the human realm yet again then again and again in every  moment because a being is always changing in every moment, moment by moment. The last moment person is dead and the new present moment person is reborn. The whole frozen death thing would have been just another moment.


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Is consciousness immaterial?
I've been doing a lot of scripture reading on consciousness (vijnana, mana, citta, etc) in the pali canon and Mahayana doctrines. Buddha never seemed to accept materialism, or that mind was material, in much of the scripture.
But as someone who also observes the empirical sciences, I am a bit confused.
If it is true we are all evolved beings from microscopic organisms over millions of years via cell growth and evolution, would this not verify, then, that consciousness is truly material in origin? That our thinking minds evolved and gradually arose, over the years, from some material and previously mindless thing like a single celled organism?
Basically, my concern is this: if science is right that consciousness is just chemicals and nerves in the human brain, would a large part of Buddhism be disproved? If consciousness is really just a material reaction, would rebirth be impossible then since the mind would exist as brain functioning and cannot transmigrate?
Basically, I seemed to have run into a block in my practice. I just have fundamental doubts about everything now. Is there a way we can prove the mind is immaterial or experiences the birth/death cycle...and is not just the evolved brain?
Thank you to all.

"Let go the things of which you are in doubt, for the things in which there is no doubt." -- Mohammed. If your thinking is getting in your way, discard the thinking. Realizing that you have let your doubts impede you should bring you face to face with the basic issue: you are not your mind.

Buddha never seemed to accept materialism, or that mind was material, in much of the scripture.

A being has a material structure and mental structure (Namarupa).

If it is true we are all evolved beings from microscopic organisms over millions of years via cell growth and evolution, would this not verify, then, that consciousness is truly material in origin? That our thinking minds evolved and gradually arose, over the years, from some material and previously mindless thing like a single celled organism?

There are fine material and immaterial planes where thinking is not linked to a material organ like the brain. Thinking is linked heart in the Abhidhamma. In immaterial spheres since there is no materiality thinking cannot be material base.
As for organism in this world, Buddhism does not seems to contradict Darwinism but Buddhism evolution is much more, where the evolution began from celestial beings.

Their body was still coarse and roughly shaped. Thus, after a very long time, the mud-like substance began to be exhausted. Then, mushroom-like plants began to grow so fast that they replaced the mud-like ocean. The creatures began to devour them as well, and they also found it delicious, like sweet honey and milk. Their body hardened more and details began to turn finer.
After another very long time, the mushrooms also began to be exhausted, replaced by cassava or turnip-like plants. They also began to devour them night and day, and thus they began to notice differences amongst them. As the changes of their bodies varied between each other, the concept of difference arose. The concepts of the beautiful and the ugly were born. The beautiful scorns the ugly and they became arrogant because of their appearance.
Then, after the turnips, the earth was grown with rice plants. ...

Source: Aggañña Sutta

Basically, my concern is this: if science is right that consciousness is just chemicals and nerves in the human brain, would a large part of Buddhism be disproved? If consciousness is really just a material reaction, would rebirth be impossible then since the mind would exist as brain functioning and cannot transmigrate?

There is both a physical and non physical part. Science cannot proble not non physical aspects hence. So any scientific proof and disproof is not considering all the facts.

Basically, I seemed to have run into a block in my practice. I just have fundamental doubts about everything now. Is there a way we can prove the mind is immaterial or experiences the birth/death cycle...and is not just the evolved brain?

This you have to mediate. If you develop any higher knowledges then it is possible, but only a few are capable of this.

Words such as 'material' & 'immaterial' are just translations. It is probably best to not impute our own ideas onto these translations, particularly the idea that 'materiality' & 'immateriality' are independent of eachother.
For example, meditators can enter into the 'immaterial jhanas' where the physical body cannot be felt anymore. However, the mind of the meditator is still dependent upon its physical body.
Regarding the word 'material' or 'rupa', this is pointing to the nature of physical things, such as the physical body. For example, about 'rupa', the Pali scriptures have certain descriptions of 'rupa' that do not pertain to 'consciousness', such as:

And why do you call it 'form' (rupa)? Because it is afflicted (ruppati), thus it is called 'form.' Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun & reptiles. Because it is afflicted, it is called form. (Khajjaniya Sutta.)
...the body — endowed with form, composed of the four primary elements, born from mother & father, nourished with rice & porridge, subject to inconstancy, rubbing, pressing, dissolution & dispersion — is eaten by crows, vultures, hawks, dogs, hyenas or all sorts of creatures... (Mahanama Sutta.)
The four great elements, bhikkhu, are the cause and condition for the manifestation of the form aggregate. (Puṇṇamā Sutta.)

As for consciousness, it is defined as follows:

And why do you call it 'consciousness'? Because it cognizes, thus it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty & unsalty. Because it cognizes, it is called consciousness. (Khajjaniya Sutta.)

The Pali suttas state in many places that there can be no arising of consciousness independent of a physical body &/or sense organs (e.g. MN 38, SN 22.53, SN 12.67, SN 22.82, etc).
The Pali scriptures do not teach consciousness transmigrates from life to life. Ideas of re-linking or a stream of consciousness were created by later-day Buddhist philosophers & scholars. In MN 38, the bhikkhu Sati was severely reprimanded, admonished & censured by the Lord Buddha for holding such a pernicious viewpoint that consciousness transmigrates.
In conclusion, if science is right that consciousness arises from chemicals and nerves in the human brain, this will not disprove what the Buddha taught but, to the contrary, will affirm what the Buddha taught about consciousness.
However, it will disprove what the majority of Buddhists believe about Buddhism.

Note: Although consciousness may arise from chemicals & nerves, chemicals & nerves are not the operation of consciousness. Chemicals & nerves are 'rupa' where as 'consciousness' is 'knowing' or 'cognition'. Thus, consciousness is not chemicals & nerves, which is why consciousness is immaterial. The immaterial (nama) arises from the material (rupa).

Mind-and-body (nama-rupa) is the cause and condition for the manifestation of the consciousness aggregate. SN 22.82

I see...then in this case, would rebirth be a more appropriate name for the process involved in samsara? That the actions of a person lead to a new existence after the former existence? Basically, when one dies and according to Buddhist beliefs is stuck in samsara and in some new existence, what is being transferred? The mind (consciousness) Thank you. This is great insight.

The language used in many Buddhist scriptures can be interpreted in two ways. 'Samsara' does not necessarily mean 'transmigration', 'reincarnation' or 'rebirth', such as in SN 22.99, which describes 'samsara' as the running around and circling around the five aggregates with attachment. I personally do not believe in life after death therefore I am not a person to ask questions that support ideas about "rebirth". I believe the "rebirth" the Buddha was referring to was the re-arising of "self" view or egoism. Kind regards

What Buddha taught is not the science which layman(non-Ariya) call at present. Science cannot prove everything Buddha taught so far, maybe later. Sansara and the end of the samsara(i.e. Nibbanna) many people tried to find out but in vain. What Buddha said is one have suffering, there is cause of suffering and liberation of suffering. To know this Buddha mentioned something related to mind and matter what most people disputed. Just like making dispute on the footprint of the person whom one want to trace although that same person is just in front of one.
One has already been injured by the spear which should be removed instantly so that one can be saved in time. If one practice insight meditation towards Nibbanna and attaining Bhanga Nana(knowledge of dissolution) no more doubts on these things. If you observe so-called empirical science, particle theory, wave theory , dual theory of light even Einstein find difficulty in understanding, will be clear even by lower Nana of insight meditation. Then why some who attain Nibanna never mention is , it is NOT WORTH MENTIONING. Let alone Nibanna which is the ultimate goal. So what I suggest you is practice meditation if you believe it or not, once you attain these levels mentioned, all doubts will be cancelled.

If it is true we are all evolved beings from microscopic organisms over millions of years via cell growth and evolution, would this not verify, then, that consciousness is truly material in origin?

Yes, sort of, if one precisely defines "consciousness" and show it ("show it" is a technical scientific term for "lots of evidence") to be a product of material manipulation. But nothing like this has been done, it's currently just speculated on, so no.

That our thinking minds evolved and gradually arose, over the years, from some material and previously mindless thing like a single celled organism?

Well, that's just a theory. We don't know how "mentality" (thought, intelligence, agency and everything else associated with it) arises.

Basically, my concern is this: if science is right that consciousness is just chemicals and nerves in the human brain...

Please note, "science" doesn't know (therefore, "science" is not really right) about "consciousness" being just chemicals.
What we have is scientists and philosophers -- and everybody else -- offering opinions ("opinion": also a technical term, which means "I don't know, but maybe...") beyond their expertise, beyond the realm of evidence, beyond consensus.
Furthermore, some of these opinions share common structure and are categorized (mostly by philosophers) to make it easier to both identify them and to analyze them.  This opinion, in particular is called "materialism".

... would a large part of Buddhism be disproved? If consciousness is really just a material reaction, would rebirth be impossible then since the mind would exist as brain functioning and cannot transmigrate?

This is highly speculative over an already polemical subject but hopefully suffice to say that a materialistic notion of rebirth is not so far fetched (it just may involve materials and dynamics one is not so familiar with -- like the mystery electricity once was; or the mystery subatomic physics is).

Basically, I seemed to have run into a block in my practice. I just have fundamental doubts about everything now. Is there a way we can prove the mind is immaterial or experiences the birth/death cycle...and is not just the evolved brain?

I'm sorry to hear that.
Speaking of our personal practice, is it that important to have some random scientist to "prove" rebirth? Scientists did not proved that asking questions here is beneficial, yet we do it, trying it ourselves and seeing if and how it works. The same goes for making an effort to understand our suffering and training to see how it gets eliminated (and how it doesn't).
See, for example, how the Buddha approached Mālunkyāputta (MN 63) who was really anxious with questions to the point he felt he could not go on without the Buddha giving him answers.
In a nutshell:

“And what have I declared? ‘This is suffering’—I have declared. ‘This is the origin of suffering’—I have declared. ‘This is the cessation of suffering’—I have declared. ‘This is the way leading to the cessation of suffering’—I have declared.
“Why have I declared that? Because it is beneficial, it belongs to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have declared it.

Finally, I'm not suggesting that we should throw the question of rebirth to the side, but if our uncertainty regarding it becomes an obstacle, I think this is a problem (that is, a problem in addition to the problem we still face: the problem of being subject to suffering).

First of all, "material" or "immaterial" is the modern philosophical term
 invented by philosophers; "consciousness" is the term invented by the scientists likewise. They fit not to wrap around the Buddhist teaching, but render confusion. In Surangama Sutra, the Buddha explained how the world came into "existence", he used a metaphor, that the world's existence was like a man who rubbed his eyes so hard, that eventually this caused defected eyesight to see flowers appearing in empty space. The fives senses plus thought/mind are the palette, cardboard and pen with the Self created this great painting (my metaphor). I would boldly assume that Buddha will comment out "consciousness is chemical reaction thus is material". In Surangama, Buddha has described that the eyes, seeing, image are not associated as our scientific understanding understood. For example, a blind man has never lost the "seeing" ability although he cannot see, as in a dark room our eyesight is perfect but we cannot see. Thus seeing is not because of eyes, same as consciousness is not because chemical reaction between the brain and nerves. Aniruddha was able to see with supernatural capacity (third eye) though he lost his eyesight. And these 6 are interchangeable if one has achieved the full mastery. Darwinist evolution is one of the mind "games" the thought created, Surangama summed there are 4 types of birth: egg, embryo, humidity, metamorphosis; with 3 phrases of time, past-present-future: 4x3=12 in total major categories. Pure mind renders the being rising up as celestial, all instinct renders the being sinking down, 7 mind vs 3 instinct is the celestial being, 5 mind vs 5 instinct is man, 3 mind vs 7 instinct is animal; what you eat is making what you are: eating crops from the earth man has his feet locked on the ground... I'm roughly grabbing some of the ideas from Surangama, I believe it has the answer to your question. That's based on my reading the Chinese Classic text Sutra, not sure what it's like the English translation.


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Where in the Pali Canon are there Discussions on Reanimated Corpse?
I have heard about are couple of places in the Vinaya which discusses situations involving reanimated corpses. I want to find the exact locations and reference. Also are there any other in the Tipitaka and / or Commentaries this appear?
In addition,  p252, THE IMPERIAL GAZETTEER OF INDIA THE INDIAN EMPIRE VOL II HISTORICAL mentions:

A collection of pretty and ingenious fairy-tales is the Vetala pancha vimsati,
  or ' Twenty-five Tales of the Goblin,' stories
  supposed to be told to king Vikrama of Ujjayini by a demon
  inhabiting a corpse. They are known to English readers from
  Sir Richard Burton's Vikram and the Vampire. Another
  collection of fairy-tales is the Simhasana-dvatrimsika, or ' Thirty two
  Stories of the Lion-seat,' supposed to be told to king
  Vikrama by his throne. Both these works are of Buddhistic
  origin. To the same class belongs the Suka-saptati, or
  ' Seventy Stories of a Parrot,' represented as narrated to a wife
  whose husband is away on his travels.

In which Buddhist text does this appear?
Particularly is there references to such in the Vinaya and commentaries or sub commentaries.

The following appears in the Patika Sutta, DN 24:1.7-10 (iii 8-10) (Walshe, Long Discourses of the Buddha, pp. 373f):

"The Buddha invites Sunakkhatta to verify this [referring to Korakkhattiya's rebirth as an asura) for himself, which he
  does by performing an act of what amounts to necromancy—the magical
  art of divining using corpses—with the corpse of Korakkhattiya, which
  he finds thrown aside on a heap of grass in a charnel ground. Striking
  the body three times with his hand, Sunakkhatta cries out, “Friend
  Korakkhattiya, do you know your fate?” The corpse sits up, rubs his
  back with his hand, and says, “Friend Sunakkhatta, I know my fate. I
  have been reborn among the Kalakanja asuras.” The corpse then falls
  back, dead once more. This type of divination was reputedly performed
  by witches and sorcerers in Europe during the Middle Ages, and is
  clearly a universal archetype. Afterward, the Buddha reminds
  Sunakkhatta of his complaint that the Buddha has not performed a
  miracle. Sunakkhatta admits that he has, and leaves the sangha in
  disgrace." (Duncan, Conversations with the Buddha, pp. 268f.).

+1, Thanks for this. Wondering if there are any other instances?

There may be others, but I don't know of any offhand. Im still studying the Pali Canon but if I find more, I will post them here.

Great! Looking forward to this.


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What percent of income do Buddhists give to temples?
From the upaseka precepts:

"He levies one sixth of people’s wealth as taxes."

I used to just think this was prosocial advice, but for much of Buddhism's history, it has been state supported. Paying taxes mean supporting state Buddhism. But Buddhism isn't state supported anymore and even when it was, those taxes paid for military and government bureaucracy in addition to Buddhist temples.
In Christianity, some sects have a policy of expecting 1/10 of income.
So, other than a rhetorical dodge (It depends!), do we have any modern examples of recommended dana as a percent of income, or failing that, numbers on what constitutes a fair contribution towards the support of organized religion in modern, western (US or European) countries?

From DN Book 3 8:265, Buddha said 25% is to be consumed, 50% is to be in investment/trading, 25% is to be in keep for retirement or emergency safe. This does not include donation reserve to answer your question but by doing justified modification of above dividing, 20% should go to donation if we have to calculate proportionally.

Page 6 of Dharmafarer's commentary says that donation "for supporting worthy religious (Dharma work)" might be one fifth of the 25% that's for personal use, so 5% (not 20%) total.

What numbering scheme do you use to get "DN Book 3 8:265"? I'm guessing you're referring to the Sigalovada Sutta, which sources like Access to Insight refer to as "DN 31" or "D iii 180".

@ChrisW thanks, that was the # I was looking for. As an aside, this plan is 80% savings in modern terms! I can't see how this could happen unless they were talking about just cash income which would have been a small fraction of inkind income from say, farming.

@MatthewMartin that was the # I was looking for Was it? It's not "modern". I can't see how 80% savings could happen Well, the median income in Toronto is $75K/year; my yearly personal living expenses there were about $15K/year: so... Something I find remarkable: 50% reinvested? If I had done that (created a business to invest in) maybe I would have been an employer now rather than an employee.

There is no hard and fast rule. Just give what you can afford to give. In times you are short give less and in times you are well to do give more. This way giving will not be a burden and will help you reap more benefit as you are not mechanically doing but doing it out of strong competition without attachment. If you set a proportion then this becomes like a tax. Many people do not pay taxes with joy thinking "Oh how wonderful, my tax returns will benefit many!"


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Ways of Raising Energy
I've eliminated many addictive fetters which deterred me from practising meditation. However, now I've noticed that getting into a meditative posture leads--perhaps because of the addictions such as social media which gave me dopamine are gone--to a kind of lethargy, a low energy. I have thus a few questions.
1) I've always had trouble with the breath as meditation object. I enter a state of less thoughts when I'm focusing upon it, and seemingly it diminishes my total experience of the body, mind, etc. Which meditation object would really increase my awareness and energy? Is it possible to achieve shamatha with outer objects, or even inner images?
2) Are there alternative ways to raise energy, such as physical exercise or other things like this. Will such activities increase my meditation energy specifically?
3) In terms of interior images, which seemingly arouse my mind slightly when I let myself visualize random things: are these recommended as meditation objects? I'm a very visual person, but I've been afraid of interior images as meditation objects for a few reasons.
First, the images that arise during meditation, in my case, sometimes seem disturbing. Second, I have always had a difficult time separating my inner impressions from reality; although, to be fair, I always am conscious of what's real and what is not, but I am very superstitious and attribute a lot to images or impressions that arise in me.
If any of my questions are answered, I thank you in advance.

I recommend listening to talks on dharmaseed.org while you sit sometimes.  Having someone guide the way is incredibly helpful when starting out.  I have been practicing meditation for several years now and still find great value in attending gatherings and listening to meditation talks/teachings on dharmaseed because not only do you become attentive to what is being said, you get deeper insights thanks to the efforts of others.

Anapana (Breath-In/Breath-Out meditation)

Anapana is suitable for people who frequent train of thoughts. If you are easily distracted person Anapana is well suited technique as meditation. Thoughts are hindrance to meditation. It is also one of Five hindrances prohibit meditator not to achieve keen concentration to clearly see the bubbles of matter and non-matter states. If you are seeing images/thinking about images during meditation, it is some kind of restlessness (uddhacca) and this does not allow your progress in meditation (whatever goal you are trying to achieve).
Please keep in mind that meditation does not help healthy body or energy. The mindfulness/proper attentiveness plus having insightful knowledge of eating habit of your own (when you have to eat, how much do you have to eat and which one you can eat) can only help sound body and energy. Other than walking with normal pace, physical exercises are not recommended as body building is not recommended for those who practice meditation.
2-3 Samatha Recommendations
Based on your hobbies and attitudes, you need to choose which type of Samatha is suitable for you. Usually, this is done when you go retreat to some meditation centers. Generally people nowadays are easily distracted and that is the reason Anapana is ubiquitous choice in many meditation centers. For the people with distraction it is recommended to do meditation in confined space and do meditation walking in open space is not suitable. There are some constraints in choosing type of meditation for particular type of people with specific hobbies but nobody is master in choice, only combination with own personal determination/reasoning on type and experienced teacher from meditation centre can do approximation.
Below are some of the type of Samatha for the person with specific hobbies, attitudes and inclinations but you are warned to seek proper guidance from centers instead of choosing the type of Samatha your own.

Anapana - for most distracted people
Marananusati (intensive mindfulness of dying) - for people of pride
Asuba/32 Human parts - for people with strong sexual/sensory desire
Metta - for people with strong aversion

There are many more; colors, four elements, and 10 anusati including Marananusati. All are for people with different hobbies, attitudes and inclinations. I hope you could find your most suitable techniques of meditation by consulting a good teacher in meditation center and make progress in meditation.

Achievements. Focus on your achievements. Review how difficult it was and how you made it. Review your good qualities. Review how you are free from many problems that people have. Review the progress you are making. Tell yourself a good story. This is first jhana.

This falls into the trap of egocentrism and can actually detract from samadhi. Thus, it can't be the first jhana, because it defies the principle of joy through withdrawal.

It's joy from withdrawal from negativity and craving for things to be different. A joy of suchness brought about by directed thought and pondering. The very essence of the first jhana, my friend.

Increasing Energy
Sustained mental activity increases energy. 1st bring your mind to the object (initial application), then bring the mind to it again continuously regardless of the fact that it is on the object or not (sustained application).
Samatha with Outer Objects
This is also possible. But essentially this is mind made object. E.g. you look at a disk try to recreate this in your mind, and meditate on this mind make object. In this case, arising and passing nature of the mentally created object is not very clear.
Recommended Method
It is best to raise your energy by means of Vipassana practice, which is found in the Saṅkhitta Dhamma Sutta. As re iterated above this is done through initial application and sustained application, i.e., you bring your attention to the object and refocus your attention on the object. Once you practice this your mind becomes sticky with the objects you choose. This increases both energy and concentration. The Sutta mentions different "flavours" the Jhana. Once you get hang of things you can try them out.

How exactly does one increase energy specifically through the Vipassana method which you mentioned? I looked at the Sutta but it seems elaborate, do you have a summary or perhaps an outline for a technique? Is this sutta different or is energy raised from Vipassana itself?

Added a bit more information. Also you can try the 2 books by Shaila Catherine.

As you have breath as meditation object, and the more you concentrate , there will be a stage of less experience of body and mind. It is one of the progress depending on the individual concerned. At that point , actually no need to increase your energy. Meditation is should not be as what you want. This is the nature you have to observe mindfully. Otherwise you will not see the three basic facts Anacca, Dukkha, Anatta. If you go on meditating breathing mindfully, it will become more and more subtle and fade out, come again and again like that. These are the stages you will be observing in meditation. So try to keep on doing and never try to change it.