user715: In the sutta quoted here the Buddha recommends cultivating in equal measure concentration, equanimity and uplifted energy.
As far as I know, in order to develop concentration one focuses the mind on an immobile object like a kasina, and for developing equanimity one observes the rise and fall of the breath.
Similarly, what practice can one perform in order to cultivate uplifted energy? Would shraddha (pious faith) and belief in the dhamma qualify? Or does it refer to moment to moment mindfulness?
Is there a specific meditation practice recommended? 

"A monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly concentrated for the ending of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly centered for the stopping of the fermentations.

SOURCE: Nimitta Sutta: Themes - AN 3.100 (xi-xv) PTS: A i 255 Thai 3.103

user471: From your quote, it sounds like the lack of uplifted energy is the hindrance of sloth and torpor, one of the five hindrances to practice. To quote Ajahn Brahmavamso:

Sloth and torpor refers to that heaviness of body and dullness of mind
  which drag one down into disabling inertia and thick depression. The
  Lord Buddha compared it to being imprisoned in a cramped, dark cell,
  unable to move freely in the bright sunshine outside. In meditation,
  it causes weak and intermittent mindfulness which can even lead to
  falling asleep in meditation without even realising it!
Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were.
  Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at
  hand. A young child has a natural interest, and consequent energy,
  because its world is so new. Thus, if one can learn to look at one's
  life, or one's meditation, with a 'beginner's mind' one can see
  ever new angles and fresh possibilities which keep one distant from
  sloth and torpor, alive and energetic. Similarly, one can develop
  delight in whatever one is doing by training one's perception to see
  the beautiful in the ordinary, thereby generating the interest
  which avoids the half-death that is sloth and torpor.
The mind has two main functions, 'doing' and 'knowing'. The way of
  meditation is to calm the 'doing' to complete tranquillity while
  maintaining the 'knowing'. Sloth and torpor occur when one carelessly
  calms both the 'doing' and the 'knowing', unable to distinguish
  between them.
Sloth and torpor is a common problem which can creep up and smother
  one slowly. A skilful meditator keeps a sharp look-out for the
  first signs of sloth and torpor and is thus able to spot its approach
  and take evasive action before it's too late. Like coming to a fork in
  a road, one can take that mental path leading away from sloth and
  torpor. Sloth and torpor is an unpleasant state of body and mind, too
  stiff to leap into the bliss of Jhana and too blinded to spot any
  insights. In short, it is a complete waste of precious time.


user5188: I think something is lost in translation here. It has been mentioned before that Thanissaro Bhikkhu sometimes is off the mark in his translations. If we look at some other translations of the Nimitta Sutta - Piya Tan argues that the three bases mentioned in the sutta are: Basis of samadhi, The effort sign and The equanimity sign. So 'uplifted energy' here equates to 'the effort sign'. He argues further that the three nimitta are specific conditions for meditation in the sutta and that they are conflated with the 5 spiritual faculties.

The three “bases” of the Nimitta Sutta are, in fact, conflated forms of the five spiritual faculties. The Sutta’s commentary (AA 2:364) glosses nimitta with karana, whose meanings include the following: (1) cause, reason, ground, motive, means; (2) valid reason or argument; (3) event, matter; (4) proper action,
  task (DP, abridged). Here nimitta is best taken in the sense of “means,” since it refers to conditions for mental focus. Namitta Sutta - Translated & annotated by Piya Tan

So we end up with:

Basis of samadhi = Faith & Samadhi
The effort sign = Effort
The equanimity sign = Mindfulness & Wisdom

In this context, rather than being 'states' to be attained, as you seem to allude to in your question, the three bases point to a particular mental orientation in meditation session itself. Applying too much concentration, energy or equanimity in a sitting leads to unsatisfactory results. This is illustrated further in the Namitta Sutta by Buddha in the simile of gold refining:

Suppose, bhikshus, a goldsmith or a goldsmith’s apprentice prepares a furnace. Having prepared it, he starts a blaze in the furnace mouth. Having started the blaze, he places the gold [in a crucible] in the furnace mouth.
  From time to time, he blows on it.
  From time to time, he sprinkles water on it.
  From time to time, he simply looks on at it.
  Bhikshus, if the goldsmith or the goldsmith’s apprentice were only to blow on that gold, it is possible that it would burn.
  Bhikshus, if the goldsmith or the goldsmith’s apprentice were only to sprinkle water on that gold, it is possible that it would cool down.
  Bhikshus, if the goldsmith or the goldsmith’s apprentice only to look on that gold, it is possible that it would not come to full refinement.
  But if he were
  only from time to time to blow on it,
  only from time to time to sprinkle water on it,
  only from time to time to simply look on,
  the gold would then become pliant, malleable and bright, uncorrupted, and it could be properly worked on. Whatever ornament that he wishes to make, be it a diadem, a gold plate, earrings, a necklace, or a gold chain, that gold can now be used for that purpose.

So concentration, energy or equanimity need to be applied skillfully in the moments when they are appropriate to deepen the meditation (refine the gold).
This brings to mind intensifying in the "The Brahmin's Thread" method, one of four methods to set up Samadhi in the Mahamudra Tradition:

It is necessary for intensifying and easing up to become balanced, so set it up as if spinning a Brahman’s thread. If there is too much intensifying when meditating, thoughts go astray. If there is too much easing up, you get slothful, so make intensifying and easing up balanced. Moreover, a beginner initially intensifies to cut off moment-by-moment occurrences and then, when overdoing it, ease up and tries not to react to whatever has arisen. After alternating between one and the other of these, try to make intensifying and easing up balanced. Intensifying and easing up the mind again and again like this is called “spinning the Brahman’s thread.” Pointing Out the Great Way - Dan Brown (p. 244)


715: <p>In the sutta quoted here the Buddha recommends cultivating in equal measure concentration, equanimity and uplifted energy.</p>

<p>As far as I know, in order to develop concentration one focuses the mind on an immobile object like a kasina, and for developing equanimity one observes the rise and fall of the breath.</p>

<p>Similarly, what practice can one perform in order to cultivate uplifted energy? Would shraddha (pious faith) and belief in the dhamma qualify? Or does it refer to moment to moment mindfulness?</p>

<p>Is there a specific meditation practice recommended? </p>

<blockquote>
  <p>"A monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly concentrated for the ending of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, &amp; not brittle. It is rightly centered for the stopping of the fermentations.</p>
</blockquote>

<p>SOURCE: <a href="http://www.accesstoinsight.org/tipitaka/an/an03/an03.100.11-15.than.html">Nimitta Sutta: Themes - AN 3.100 (xi-xv) PTS: A i 255 Thai 3.103</a></p>
 471: <p>From your quote, it sounds like the lack of uplifted energy is the hindrance of sloth and torpor, one of the <a href="http://www.budsas.org/ebud/ebmed051.htm" rel="nofollow">five hindrances to practice</a>. To quote <a href="http://www.budsas.org/ebud/ebmed051.htm" rel="nofollow">Ajahn Brahmavamso</a>:</p>

<blockquote>
  <p>Sloth and torpor refers to that heaviness of body and dullness of mind
  which drag one down into disabling inertia and thick depression. The
  Lord Buddha compared it to being imprisoned in a cramped, dark cell,
  unable to move freely in the bright sunshine outside. In meditation,
  it causes weak and intermittent mindfulness which can even lead to
  falling asleep in meditation without even realising it!</p>
  
  <p><strong>Sloth and torpor is overcome by rousing energy</strong>. Energy is always available but few know how to turn on the switch, as it were.
  <strong>Setting a goal</strong>, a reasonable goal, is a wise and effective way to generate energy, as is deliberately <strong>developing interest</strong> in the task at
  hand. A young child has a natural interest, and consequent energy,
  because its world is so new. Thus, if one can learn to look at one's
  life, or one's meditation, with a '<strong>beginner's mind'</strong> one can see
  ever new angles and fresh possibilities which keep one distant from
  sloth and torpor, alive and energetic. Similarly, one can develop
  delight in whatever one is doing by training one's perception to <strong>see
  the beautiful in the ordinary</strong>, thereby <strong>generating the interest</strong>
  which avoids the half-death that is sloth and torpor.</p>
  
  <p>The mind has two main functions, 'doing' and 'knowing'. The way of
  meditation is to calm the 'doing' to complete tranquillity while
  maintaining the 'knowing'. Sloth and torpor occur when one carelessly
  calms both the 'doing' and the 'knowing', unable to distinguish
  between them.</p>
  
  <p>Sloth and torpor is a common problem which can creep up and smother
  one slowly. A skilful meditator <strong>keeps a sharp look-out</strong> for the
  first signs of sloth and torpor and is thus able to spot its approach
  and take evasive action before it's too late. Like coming to a fork in
  a road, one can take that mental path leading away from sloth and
  torpor. Sloth and torpor is an unpleasant state of body and mind, too
  stiff to leap into the bliss of Jhana and too blinded to spot any
  insights. In short, it is a complete waste of precious time.</p>
</blockquote>
 5188: <p>I think something is lost in translation here. It has been mentioned before that Thanissaro Bhikkhu sometimes is off the mark in his translations. If we look at some other translations of the Nimitta Sutta - Piya Tan argues that the three bases mentioned in the sutta are: Basis of samadhi, The effort sign and The equanimity sign. So 'uplifted energy' here equates to 'the effort sign'. He argues further that the three nimitta are specific conditions for meditation in the sutta and that they are conflated with the 5 spiritual faculties.</p>

<blockquote>
  <p>The three “bases” of the Nimitta Sutta are, in fact, conflated forms of the five spiritual faculties. The Sutta’s commentary (AA 2:364) glosses nimitta with karana, whose meanings include the following: (1) cause, reason, ground, motive, means; (2) valid reason or argument; (3) event, matter; (4) proper action,
  task (DP, abridged). Here nimitta is best taken in the sense of “means,” since it refers to conditions for mental focus. <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/19.12-Nimitta-S-a3.100b-piya.pdf" rel="nofollow noreferrer">Namitta Sutta - Translated &amp; annotated by Piya Tan</a></p>
</blockquote>

<p>So we end up with:</p>

<ul>
<li>Basis of samadhi = Faith &amp; Samadhi</li>
<li>The effort sign = Effort</li>
<li>The equanimity sign = Mindfulness &amp; Wisdom</li>
</ul>

<p>In this context, rather than being 'states' to be attained, as you seem to allude to in your question, the three bases point to a particular mental orientation in meditation session itself. Applying too much concentration, energy or equanimity in a sitting leads to unsatisfactory results. This is illustrated further in the Namitta Sutta by Buddha in the simile of gold refining:</p>

<blockquote>
  <p>Suppose, bhikshus, a goldsmith or a goldsmith’s apprentice prepares a furnace. Having prepared it, he starts a blaze in the furnace mouth. Having started the blaze, he places the gold [in a crucible] in the furnace mouth.
  <strong><em>From time to time, he blows on it.
  From time to time, he sprinkles water on it.
  From time to time, he simply looks on at it.</em></strong>
  Bhikshus, if the goldsmith or the goldsmith’s apprentice were only to blow on that gold, it is possible that it would burn.
  Bhikshus, if the goldsmith or the goldsmith’s apprentice were only to sprinkle water on that gold, it is possible that it would cool down.
  Bhikshus, if the goldsmith or the goldsmith’s apprentice only to look on that gold, it is possible that it would not come to full refinement.
  But if he were
  <strong><em>only from time to time to blow on it,
  only from time to time to sprinkle water on it,
  only from time to time to simply look on,</em></strong>
  the gold would then become pliant, malleable and bright, uncorrupted, and it could be properly worked on. Whatever ornament that he wishes to make, be it a diadem, a gold plate, earrings, a necklace, or a gold chain, that gold can now be used for that purpose.</p>
</blockquote>

<p>So concentration, energy or equanimity need to be applied skillfully in the moments when they are appropriate to deepen the meditation (refine the gold).</p>

<p>This brings to mind intensifying in the "The Brahmin's Thread" method, one of four methods to set up Samadhi in the Mahamudra Tradition:</p>

<blockquote>
  <p>It is necessary for <strong>intensifying</strong> and easing up to become balanced, so set it up as if spinning a Brahman’s thread. If there is too much <strong>intensifying</strong> when meditating, thoughts go astray. If there is too much easing up, you get slothful, so make intensifying and easing up balanced. Moreover, a beginner initially <strong>intensifies</strong> to cut off moment-by-moment occurrences and then, when overdoing it, ease up and tries not to react to whatever has arisen. After alternating between one and the other of these, try to make <strong>intensifying</strong> and easing up balanced. <strong>Intensifying</strong> and easing up the mind again and again like this is called “spinning the Brahman’s thread.” <a href="https://rads.stackoverflow.com/amzn/click/0861713044" rel="nofollow noreferrer">Pointing Out the Great Way - Dan Brown</a> (p. 244)</p>
</blockquote>
