ISBN: NA, READ: 2018-03-11, RATING: 7/10
If your life’s summary is: “my lizard brain chasing dopamine inducing sugar shots 24/7”, then you need to be a bit more mindful.
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The 10 or 20 minutes of meditation you do in the morning daily is just the “practice”. It’s practice for the rest of the waking day.
You need to be mindful to apply this mindfulness practice to be mindful for the rest of the day. If not, if you just think you’ve done your meditation session for the day after unwinding your legs from the lotus position, then you are nuts. The day has been wasted not being mindful, and the 10 minutes you spent meditating was just you sitting idly for 10 minutes. You just made your mother unproud.
Right now, I’m meditating for 15 minutes daily in the morning for about 2 weeks, and 10 minutes daily for more than a month before that. But still, I’m not applying mindfulness throughout the day. I want to be able to have zen-like focus for the rest of my waking moments. (But what about chocolates, youtubes and other indulgent consumptions that I so love?)
why bother? Why waste all that time and energy when you could be out enjoying yourself? Why bother? Simple. Because you are human. And just because of the simple fact that you are human, you find yourself heir to an inherent unsatisfactoriness in life which simply will not go away. You can suppress it from your awareness for a time. You can distract yourself for hours on end, but it always comes back–usually when you least expect it. All of a sudden, seemingly out of the blue, you sit up, take stock, and realize your actual situation in life.
There you are, and you suddenly realize that you are spending your whole life just barely getting by. You keep up a good front. You manage to make ends meed somehow and look OK from the outside. But those periods of desperation, those times when you feel everything caving in on you, you keep those to yourself. You are a mess. And you know it. But you hide it beautifully. Meanwhile, way down under all that you just know there has got be some other way to live, some better way to look at the world, some way to touch life more fully.
The world looks like the usual foul place, which is boring at best. It is an emotional roller coaster, and you spend a lot of your time down at the bottom of the ramp, yearning for the heights.
The direct result of all this lunacy is a perpetual treadmill race to nowhere, endlessly pounding after pleasure, endlessly fleeing from pain, endlessly ignoring 90 percent of our experience. Than wondering why life tastes so flat.
No matter how hard you pursue pleasure and success, there are times when you fail. No matter how fast you flee, there are times when pain catches up with you. And in between those times, life is so boring you could scream.
You can’t make radical changes in the pattern of your life until you begin to see yourself exactly as you are now. As soon as you do that, changes flow naturally. You don’t have to force or struggle or obey rules dictated to you by some authority. You just change. It is automatic. But arriving at the initial insight is quite a task. You’ve got to see who you are and how you are, without illusion, judgement or resistance of any kind. You’ve got to see your own place in society and your function as a social being. You’ve got to see your duties and obligations to your fellow human beings, and above all, your responsibility to yourself as an individual living with other individuals.
“What you are now is the result of what you were. What you will be tomorrow will be the result of what you are now. The consequences of an evil mind will follow you like the cart follows the ox that pulls it. The consequences of a purified mind will follow you like your own shadow. No one can do more for you than your own purified mind– no parent, no relative, no friend, no one. A well-disciplined mind brings happiness”.
The purpose of meditation is to become a psychic superman No, the purpose of meditation is to develop awareness. Learning to read minds is not the point. Levitation is not the goal. The goal is liberation.
There is a third level or morality, but it might be better termed ethics. This level is a whole quantum layer up the scale, a real paradigm shift in orientation. At the level of ethics, one does not follow hard and fast rules dictated by authority. One chooses his own behavior according to the needs of the situation. This level requires real intelligence and an ability to juggle all the factors in every situation and arrive at a unique, creative and appropriate response each time.
Vipassana is the practice of awareness. Awareness of whatever is there, be it supreme truth or crummy trash. What is there is there.
If you learn nothing else from meditation, you will learn patience. And that is the most valuable lesson available.
The traditional basic exercises consist of focusing the mind on a single object – a stone, a candle flame, a syllable or whatever – and not allowing it to wander. Having acquired this basic skill, the Yogi proceeds to expand his practice by taking on the more complex objects of meditation chants, colorful religious images, energy channels in the body and so forth. Still, no matter how complex the object of meditation, the meditation itself remains purely an exercise in concentration.
Within the Buddhist tradition, concentration is also highly valued. But a new element is added and more highly stressed. That element is awareness.
The second Zen approach used in the Rinzai school is that of tricking the mind out of conscious thought and into pure awareness. This is done by giving the student an unsolvable riddle which he must solve anyway, and by placing him in a horrendous training situation. Since he cannot flee from the pain of the situation, he must flee into a pure experience of the moment. There is nowhere else to go. Zen is tough. It is effective for many people, but it is really tough.
Vipassana is a direct and gradual cultivation of mindfulness or awareness. It proceeds piece by piece over a period of years. The student’s attention is carefully directed to an intense examination of certain aspects of his own existence. The meditator is trained to notice more and more of his own flowing life experience.
It is an ancient and codified system of sensitivity training, a set of exercises dedicated to becoming more and more receptive to your own life experience. It is attentive listening, total seeing and careful testing. We learn to smell acutely, to touch fully and really pay attention to what we feel. We learn to listen to our own thoughts without being caught up in them.
The object of Vipassana practice is to learn to pay attention. We think we are doing this already, but that is an illusion. It comes from the fact that we are paying so little attention to the ongoing surge of our own life experiences that we might just as well be asleep. We are simply not paying enough attention to notice that we are not paying attention. It is another Catch-22.
Through the process of mindfulness, we slowly become aware of what we really are down below the ego image. We wake up to what life really is. It is not just a parade of ups and downs, lollipops and smacks on the wrist. That is an illusion. Life has a much deeper texture than that if we bother to look, and if we look in the right way.
The practice must be approached with this attitude. 21 “Never mind what I have been taught. Forget about theories and prejudgments and stereotypes. I want to understand the true nature of life. I want to know what this experience of being alive really is. I want to apprehend the true and deepest qualities of life, and I don’t want to just accept somebody else’s explanation. I want to see it for myself.” If you pursue your meditation practice with this attitude, you will succeed.
This process of mindfulness is really quite different from what we usually do. We usually do not look into what is really there in front of us. We see life through a screen of thoughts and concepts, and we mistake those mental objects for the reality. We get so caught up in this endless thought stream that reality flows by unnoticed. We spend our time engrossed in activity, caught up in an eternal pursuit of pleasure and gratification and an eternal flight from pain and unpleasantness.
ourselves to ignore the constant impulses to be more comfortable, and we dive into the reality instead. The ironic thing is that real peace comes only when you stop chasing it.
In Vipassana meditation we train ourselves to ignore the constant impulses to be more comfortable, and we dive into the reality instead. The ironic thing is that real peace comes only when you stop chasing it.
We view impermanent things as permanent, though everything is changing all around us. The process of change is constant and eternal. As you read these words, your body is aging.
You do not sit around developing subtle and aesthetic thoughts about living. You live.
Meditation is participatory observation. What you are looking at responds to the process of looking. What you are looking at is you, and what you see depends on how you look.
Don’t cling to anything and don’t reject anything: Let come what comes and accommodate yourself to that, whatever it is. If good mental images arise, that is fine. If bad mental images arise, that is fine, too. Look on all of it as equal and make yourself comfortable with whatever happens. Don’t fight with what you experience, just observe it all mindfully.
The process of becoming who you will be begins first with the total acceptance of who you are.
Rather than noticing the differences between self and others, the meditator trains himself to notice similarities. He centers his attention on those factors that are universal to all life, things that will move him closer to others. Thus his comparison, if any, leads to feelings of kinship rather than feelings of estrangement.
living things exchange gasses with their environment in some way or other. This is one of the reasons that breathing is chosen as the focus of meditation. the meditator is advised to explore the process of his own breathing as a vehicle for realizing his own inherent connectedness with the rest of life.
The mind cannot be purified without seeing things as they really are. “Seeing things as they really are” is such a heavily loaded and ambiguous phrase. Many beginning meditators wonder what we mean, for anyone who has clear eyesight can see objects as they are.
When greed, hatred and ignorance reveal themselves in our daily lives, we use our mindfulness to track them down and comprehend their roots. The root of each of these mental states in within ourselves. If we do not, for instance, have the root of hatred, nobody can make us angry, for it is the root of our anger that reacts to somebody’s actions 30 or words or behavior.
It is by knowing the existence of our deficiencies that we can improve ourselves. Improving ourselves is the unswerving path to the perfection which is our goal in life.
Both pointing out shortcomings and responding to them should be done mindfully. If someone becomes unmindful in indicating faults and uses unkind and harsh language, he might do more harm than good to himself as well as to the person whose shortcomings he points out.
As meditators, we all must have a goal, for if we do not have a goal, we will simply be groping in the dark blindly following somebody’s instructions on meditation.
Once you sit, do not change the position again until the end of the time you determined at the beginning. Suppose you change your original position because it is uncomfortable, and assume another position. What happens after a while is that the new position becomes uncomfortable. Then you want another and after a while, it too becomes uncomfortable.
The mind can never be focused without a mental object. Therefore we must give our mind an object which is readily available every present moment. What is present every moment is our breath.
When you focus your attention on the breath ignore any thought, memory, sound, smell, taste, etc., and focus your attention exclusively on the breath, nothing else.
At the beginning, both the inhalations and exhalations are short because the body and mind are not calm and relaxed.
Remember that you are not supposed to continue your counting all the time. As soon as your mind is locked at the nostrils-tip where the inhaling breath and exhaling breath touch and begin to feel that your breathing is so refined and quiet that you cannot notice inhalation and exhalation separately, you should give up counting. Counting is used only to train the mind to concentrate on one point.
one must begin by focusing the attention on the breathing and then go on to note all other physical and mental phenomena which arise.
There is a difference between being aware of a thought and thinking a thought. That difference is very subtle. It is primarily a matter of feeling or texture. A thought you are simply aware of with bare attention feels light in texture; there is a sense of distance between that thought and the awareness viewing it. It arises lightly like a bubble, and it passes away without necessarily giving rise to the next thought in that chain. Normal conscious thought is much heavier in texture. It is ponderous, commanding, and compulsive. It sucks you in and grabs control of consciousness. By its very nature it is obsessional, and it leads straight to the next thought in the chain, apparently with no gap between them.
Deep concentration has the effect of slowing down the thought process and speeding up the awareness viewing it. The result is the enhanced ability to examine the thought process.
point at the tip of the nostril can be viewed as a sort of a window between the inner and outer worlds. It is a nexus point and energy-transfer spot where stuff from the outside world moves in and becomes a part of what we call ‘me’, and where a part of me flows forth to merge with the outside world. There are lessons to be learned here about self-concept and how we form it.
Don’t observe just the bare outline of the breath. There is more to see here than just an in-breath and an out-breath. Every breath has a beginning, middle, and end. Every inhalation goes through a process of birth, growth, and death; and every exhalation does the same. The depth and speed of your breathing changes according to your emotional state, the thought that flows through your mind and the sounds you hear. Study these phenomena. You will find them fascinating.
Somewhere in this process, you will come face-to-face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pell-mell down the hill, utterly out of control and hopeless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not.
In the wordless observation of the breath, there are two states to be avoided: thinking and sinking.
The purpose of meditation is not to deal with problems, however, and problem-solving ability is a fringe benefit and should be regarded as such. If you place too much emphasis on the problem-solving aspect, you will find your attention turning to those problems during the session, sidetracking 46 concentration. Don’t think about your problems during your practice. Push them aside very gently.
Take a break from all that worrying and planning. Let your meditation be a complete vacation. Trust yourself, trust your own ability to deal with these issues later, using the energy and freshness of mind that you built up during your meditation. Trust yourself this way and it will actually occur.
The practice of Universal Loving-Kindness is also recommended for bedtime and just after arising. It is said to help you sleep well and to prevent nightmares. It also makes it easier to get up in the morning. And it makes you more friendly and open toward everybody, friend or foe, human or otherwise.
For all practical purposes, if all of your enemies were well, happy and peaceful, they would not be your enemies. If they were free from problems, pain, suffering, affliction, neurosis, psychosis, paranoia, fear, tension, anxiety, etc., they would not be your enemies. Your practical solution to your having enemies is to help them to overcome their problems, so you can live in peace and happiness. In fact, if you can, you should fill the minds of all your enemies with loving-kindness and make all of them realize the true meaning of peace, so you can live in peace and happiness. The more they suffer neurosis, psychosis, fear, tension, anxiety, etc., the more trouble, pain and suffering they can bring to the world.
The reason we are all stuck in life’s mud is that we ceaselessly run from our problems and after our desires. Meditation provides us with a laboratory situation in which we can examine this syndrome and devise strategies for dealing with it.
After you have made all these various adjustments, you may find you still have some lingering pain. If that is the case, try step two. Make the pain your object of meditation.
Get beyond your avoiding reaction and go into the pure sensations that lie below that. You will discover that there are two things present. The first is the simple sensation – pain itself. Second is your resistance to that sensation.
New meditators sometimes say they have trouble remaining mindful when pain is present. This difficulty stems from a misunderstanding. These students are conceiving mindfulness as something distinct from the experience of pain. It is not. Mindfulness never exists by itself. It always has some object and one object is as good as another. Pain is a mental state. You can be mindful of pain just as you are mindful of breathing.
If you are very sleepy then take a deep breath and hold it as long as you can. Then breathe out slowly. Take another deep breath again, hold it as long as you can and breathe out slowly. Repeat this exercise until your body warms up and sleepiness fades away. Then return to your breath.
If there is some real conflict in your life, that agitation will carry over into meditation. Try to resolve your immediate daily conflicts before meditation when you can. Your life will run smoother, and you won’t be pondering uselessly in your practice. But don’t use this advice as a way to avoid meditation.
Vipassana meditation is primarily an exercise in awareness. Emptying the mind is not as important as being mindful of what the mind is doing. If you are frantic and you can’t do a thing to stop it, just observe. It is all you. The result will be one more step forward in your journey of self-exploration. Above all, don’t get frustrated over the nonstop chatter of your mind. That babble is just one more thing to be mindful of.
The instant that you realize that you have been unmindful, that realization itself is an act of mindfulness.
Rather than dividing thoughts into classes like ‘good’ or ‘bad’, Buddhist thinkers prefer to regard them as ‘skillful’ versus ‘unskillful’. An unskillful thought is one connected with greed, hatred, or delusion. These are the thoughts that the mind most easily builds into obsessions. They are unskillful in the sense that they lead you away from the goal of Liberation. Skillful thoughts, on the other hand, are those connected with generosity, compassion, and wisdom. They are skillful in the sense that they may be used as specific remedies for unskillful thoughts, and thus can assist you toward Liberation.
Thoughts of compassion produce only superficial compassion. Therefore, these skillful thoughts will not, in themselves, free you from the trap. They are skillful only if applied as antidotes to the poison of unskillful thoughts. Thoughts of generosity can temporarily cancel greed. They kick it under the rug long enough for mindfulness to do its work unhindered. Then, when mindfulness has penetrated to the roots of the ego process, greed evaporates and true generosity arises.
When any mental state arises strongly enough to distract you from the object of meditation, switch your attention to the distraction briefly. Make the distraction a temporary object of meditation. Please note the word temporary.
We do not expect you to adopt a whole new object of meditation every three seconds. The breath will always remain your primary focus. You switch your attention to the distraction only long enough to notice certain specific things about it. What is it? How strong is it? and, how long does it last? As soon as you have wordlessly answered these questions, you are through with your examination of that distraction, and you return your attention to the breath.
From the point of view of mindfulness, there is really no such thing as a distraction. Whatever arises in the mind is viewed as just one more opportunity to cultivate mindfulness. Breath, remember, is an arbitrary focus, and it is used as our primary object of attention. Distractions are used as secondary objects of attention. They are certainly as much a part of reality as breath.
You can be mindful of the fact that your mind is still, and your concentration is strong, or you can be mindful of the fact that your concentration is in ribbons and your mind is in an absolute shambles. It’s all mindfulness.
The very act of realizing that you have been off the track is an active awareness. It is an exercise of pure mindfulness all by itself.
Thoughts to which we are attached are poison. You will find yourself quite eager to dig some thoughts out by the roots while you jealously guard and cherish certain others. That is the human condition.
Mindfulness is nonconceptual awareness. Another English term for Sati is ‘bare attention’. It is not thinking. It does not get involved with thought or concepts. It does not get hung up on ideas or opinions or memories. It just looks. Mindfulness registers experiences, but it does not compare them. It does not label them or categorize them. It just observes everything as if it was occurring for the first time.
If you are remembering your second-grade teacher, that is memory. When you then become aware that you are remembering your second-grade teacher, that is mindfulness. If you then conceptualize the process and say to yourself, “Oh, I am remembering”, that is thinking.
Mindfulness is non-egoistic alertness. It takes place without reference to self. With Mindfulness one sees all phenomena without references to concepts like ‘me’, ‘my’ or ‘mine’.
There are three fundamental activities of Mindfulness. We can use these activities as functional definitions of the term: (1) Mindfulness reminds us of what we are supposed to be doing; (2) it sees things as they really are; and (3) it sees the deep nature of all phenomena.
When your mind wanders from this focus, it is Mindfulness that reminds you that your mind is wandering and what you are supposed to be doing.
Repeated practice in meditation establishes this function as a mental habit which then carries over into the rest of your life.
One who attends constantly to what is really going on in one’s mind achieves the state of ultimate sanity.
We must never forget, however, that seated meditation itself is not the game. It’s the practice. The game in which those basic skills are to be applied is the rest of one’s experiential existence. Meditation that is not applied to daily living is sterile and limited.
One of the most memorable events in your meditation career is the moment when you first realize that you are meditating in the midst of some perfectly ordinary activity. You are driving down the freeway or carrying out the trash and it just turns on by itself. This
The most important moment in meditation is the instant you leave the cushion. When your practice session is over, you can jump up and drop the whole thing, or you can bring those skills with you into the rest of your activities.
Sweep your attention down through the body and feel how you are holding it. Make a silent mental note of ‘Walking’ or ‘Sitting’ or ‘Lying down’ or ‘Standing’. It all sounds absurdly simple, but don’t slight this procedure. This is a powerful exercise. If you do it thoroughly, if you really instil this mental habit deeply, it can revolutionize your experience. It taps you into a whole new dimension of sensation, and you feel like a blind person whose sight has been restored.
Intentionally slowing down your thoughts, words and movements allows you to penetrate far more deeply into them than you otherwise could.
Ideally, meditation should be a 24 hour-a-day practice. This is a highly practical suggestion.
When you are truly mindful, your nervous system has a freshness and resiliency which fosters insight. A problem arises and you simply deal with it, quickly, efficiently, and with a minimum of fuss. You don’t stand there in a dither, and you don’t run off to a quiet corner so you can sit down and meditate about it. You simply deal with it. And in those rare circumstances when no solution seems possible, you don’t worry about that. You just go on to the next thing that needs your attention. Your intuition becomes a very practical faculty.
Your practice must be made to apply to your everyday living situation. That is your laboratory. It provides the trials and challenges you need to make your practice deep and genuine. It’s the fire that purifies your practice of deception and error, the acid test that shows you when you are getting somewhere and when you are fooling yourself. If your meditation isn’t helping you to cope with everyday conflicts and struggles, then it is shallow. If your day-to-day emotional reactions are not becoming clearer and easier to manage, then you are wasting your time. And you never know how you are doing until you actually make that test.