Cleaning Up The World from the Inside

img_0350“….Pollution!  Look at this rubbish!” he said vehemently, “Bloody vandals! Chucking their garbage about!…”

I had been wandering along a path, savoring the clear afternoon stillness of a popular national park near Melbourne, when this man and his family steamed up behind and overtook me. He was a large man with a face so swollen and red that his head looked like it was going to burst.  As I stepped aside to allow room to pass, his wife gave me an apologetic look as she and her two embarrassed children filed by, and they all disappeared around the bend up ahead.

As his angry tones slowly receded into the distance, and the silence of the bush reasserted itself, I wondered which pollution was worse – the small scraps of paper by the path, or this man’s obnoxious rage in the delicate ambience of this beautiful place.  And then it occurred to me that the two were actually both parts of the one.  This man’s rage was interconnected with the very pollution he was railing against.

I find it interesting that, for most of us, though all through our life we have been conditioned to keep ourselves physically clean, dressed neatly, with our houses neat and tidy, we have never been taught to keep a clean and tidy mind.  We have never been taught ‘best practice’ habits with the way we use and apply our mental and emotional functions – our thoughts, emotions and intentions.  We have simply been encouraged to cram ourselves full of information, endure our emotional shifts as best we can, and forget the rest by distracting ourselves.

Slowly, as we age, because we are always thinking about things, remembering, reacting, daydreaming, worrying, the mind learns that, except for sleeping, it is not allowed to stop.  So the mind becomes like a hand that never stops moving – even in rest, it still twitches and moves in our lap.  This build-up of unresolved thought patterns becomes more intense, causing hormonal effects in the body that become more uncomfortable as life goes on.  We ache more, worry more, get more anxious over more insignificant things, get tired or depressed more, and feel less – our minds and bodies slowly tie themselves in knots as the buildup of unresolved mental stuff increases.  The ‘grey’ emotional states begin to cover us up – depression, apathy, anxiety and boredom.

On the radio this morning I heard that depression is now considered by the medical fraternity to be one of the most serious health problems in Australia, and no doubt, it has similar status in the rest of the world as well

Our common reaction to our mental malaise is to find more things to help us forget our internally generated discomfort.  And because we have been conditioned to find solace and comfort through consumption, we fill our attention with eating and drinking, more comforts, work, hobbies and distractions, and entertainment – anything to forget how we feel.

All of these things that we use to forget create excess physical waste of some kind in the world, or they consume some resource faster than can be sustained.

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Environmental pollution is, in the larger part, the physical overflow of our own rapacious and excessive needs. From candy wraps, pizza and hamburger boxes, to our excessive use of fossil fuels and energy, we consume constantly and voraciously, in part, because we need to. Because we are needful, depressed, worried, angry or anxious, or merely awash with the mental detritus of our incredibly cluttered lives, we have a tendency to over-consume, and to forget the repercussions of our consumption.

While on a visit to America a while ago, I watched a current affairs program on local television one night in which they did a hidden camera trick on people who dropped litter, then interviewed them to find out why.  I was interested to see that most didn’t even notice that they had dropped the litter. They had not been aware of what they had done and, when shown the replay of their action, they were genuinely embarrassed. Many of them made the excuse, “…well, I was thinking about something else…”

We are often ‘thinking about something else’ – in fact, ‘thinking about something else’ seems to have become a dominant characteristic of the Western mind. We drive while thinking about something else – we eat, drink, speak, work, even make love while thinking about something else.

And because we are often thinking about something else, we are not aware of, or we forget the causal effects of what we do. We forget that the plastic bags we throw away often end up strangling our waterways, or that the impatience, anger, and rudeness that some of us vent so freely on others around us has a profoundly disturbing effect on the world around us.  We forget because we are often preoccupied with something else.

And what is this ‘something else’ we are thinking about?

Usually the thinking is trivial – pointless reiterations of some compulsive preoccupation – thoughts growing like bacteria. If we are worrying, it is a kind of mental loop of thoughts, replaying itself, and taking our attention, making us unaware of what is happening in the moment.

But though we expend a lot of energy on this compulsive thinking, we never work anything out or take action – the thoughts just exist because the mind cannot let go or stop creating new thoughts. In effect, the ‘something else’ we are often thinking about is a form of  mental smoke from fires that we cannot put out – pollution – mental pollution.

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 When I work as a meditation trainer, one of the most difficult challenges of my work is encouraging people to give themselves permission to stop for a while each day – to let go of their life for while – to just sit still, and be happy to just be still.

From the moment of birth, most of us, particularly in the West, have been encouraged to spend their waking hours exclusively in physical and mental activity – to always be doing something – thinking, learning, achieving, creating.  As a result, when it comes to periodic rest, or meditation, most people feel anxiety when they are not doing something.  The only way they can give themselves permission to stop is to be either exhausted or sick – and, as I remind them, by then it’s too late.  They should have stopped long before then.  Rest is something we do to conserve ourselves, and enhance our enjoyment of living – it is not a last resort.

We have been taught to think with great sophistication and speed about a great range of things, but we have never been taught how to stop.  We have never been taught how to relax efficiently, and let go. We have never been taught the mental skills that are required to give the mind some peace and quiet in which to clear itself – to do its own ‘house cleaning’.

In sleep and rest, and especially in meditation, this fundamental process of mental ‘house cleaning’ takes place. It happens naturally whenever the mind is released from the incessant focusing and making of thoughts that we associate with wakefulness.

Consider all those times when the mind is disengaged, and relaxed, like when you have lain back on the couch and closed your eyes for a few minutes, or been mesmerized by the sound of the waves on a beach – all the thoughts, feelings, and memories all flit past the awareness, like so many newly released butterflies flitting through a ray of light.  This is the mind downloading excessive and unfinished concerns – clearing itself.

As the mind clears itself, so too does the body.  Released from new mental commands, the body uses the space to download excess hormones through the kidneys.  When you open your eyes, you feel just a little clearer, and energized. The body is more relaxed and free of stress.  The more we can allow the mind and body to do this kind of clearing, the less we need to forget, or distract ourselves, because we feel better within ourselves

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So, some suggestions for lessening mental pollution:

Once a day, sit back in your chair, and give yourself permission to take a short cat-nap – even ten minutes is of great benefit.  A client of mine, a very successful Information Technology consultant, used to keep a comfortable chair in her office.  Whenever she had an urgent problem she had to solve, rather than try to think it out, she used to curl up in her comfortable chair, and take a short nap of between 20 minutes to an hour.  She usually found that the solution would usually appear quite quickly after she had rested in this manner.

Try to move at a slower pace throughout your day – never allow events to push you into panic.  Take one thing after another, giving each your full attention.  The mind gets confused if we try to do two things at once.  As my teacher, an 85 year old Thai monk used to say, ‘Don’t rush.  Just move faster, with more care, and more awareness’.

Even if you don’t want to learn how to meditate, there is a simple relaxation technique you can do which will help to clear the mind and body – try it before you begin your day, and again before you sleep at night:  Sit in a comfortable chair, or lie on your back for about ten minutes, and purposefully keep directing your attention to the feelings in your body.

Bring your attention down into your body. Feel the sensations of being alive – let the body speak to you and tell you how it feels in its own language. And whenever you find yourself thinking, go back to the nearest sensation. Just be aware of how you feel. Contemplate in particular, the feelings in your face, neck, scalp, shoulders and around your eyes.

And where you feel tightness, see if you can let the tightness go – it’s a game – just contemplate the tight muscles in that area, no matter how small they are, and let them relax, loosen, let go.

And when you find yourself back in thinking, that’s okay, just find the nearest sensation, or feeling of tension, and encourage that part of your body to relax.

Try to get into the habit of periodically checking your body and your breathing throughout the day.  If you find tension anywhere, then let it loosen.

Allow yourself space throughout the day, in small sips, to look around you, and reconnect with how you feel – take a deep breath, stretch, let the rational streams of thinking go, relax your muscles,  feel the air and the wind on your face.

Ideally it is meditation, or one of the physical yoga’s that form the most effective modalities for creating real change in your internal ecology. They clear the buildup of excessive thinking and bring you back into touch with the needs of your body.

The more space you make in the mind, and the more you pay attention to how you feel, the more your life begins to breathe, and the less you need to make you happy. You become more patient, more able to feel empathy with others. Simple things begin to glow – a sunset, the smile on a child’s face. And if each of us clears  and takes care of our internal environment, I’m sure that our world will clear too.

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LINKS

Mindfulness and Habits

IMG_6714Roger – I meditate every day and I think it helps my life. But I’m told by my teacher I should be mindful as well as meditate, and I’m not that sure about how they link up together. Wondering if you could shed some light on that.
Thanks
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Mindfulness is more important than meditation.
Though meditation certainly has benefits of its own, it is only through mindfulness that we can transfer the skills we’ve learnt in meditation into daily life.
So meditation practice is a bit like a workshop – a set of tools we use to develop and hone the ability to be mindful in our life.So before we look at mindfulness, let’s look at meditation – the first stages .

Once we sit down to meditate, the first thing we do is take our attention into the body – to feel what the body is telling us in its own language – to listen to it unconditionally, without judging whether we like it or not.

The body speaks to us with sensations – which we’re usually too preoccupied with the business of life to listen to. But now, as we sit quietly with our eyes closed, we notice all the sensations we’re usually not aware of – tensions, itches and aches as well as various combinations of sensations indicating emotions we’ve not had time to feel.

On suddenly feeling all this, our first reaction might be ‘what’s wrong with me’, but we have to remember at that point that we cannot change if we do not first know. And that’s what’s happening. The body is telling us what we usually are oblivious to.

So now we know what we feel, our next job is to see if we can let go of the most obvious tensions – to settle the body down and create a relatively calm environment where we can meditate.

So we pay attention to the tensions we’ve found and give the muscles permission to let go. Some sensations and tensions resolve themselves as we pay attention to them, while others take some time, but at some point the body is settled and calm enough to begin practice.

The next step is to take the active part of mind, our attention, to the breath and rest it there. And we know as we do this, that our attention will struggle because it is not used to staying in one place. But in the light of that understanding, we’re very patient. So each time the attention flits away from the breath, we gently bring it back to re-settle it, and we keep doing this until it has gotten used to being there. This takes a while – but with practice our attention gradually settles down.

The next step is we become more specific about which part of the breath we pay attention to. Our intention is to calm the attention enough so it can happily rest on only one small part of the breath – either the movement of the belly or the sensations around the nostrils.

Again this takes a lot of practice – largely because we have to find a balance between trying too hard and not trying hard enough. If we try too hard, we either drift into an unconscious state or our attention becomes hyperactive and uncontrollable. But if we don’t try hard enough, our attention drifts all over the place, usually back to its usual playground of dreaming and thinking. So in focussing on the breath we’re looking for a balance between too much effort and not enough.

The middle way.

Now, throughout this whole process, we’ve noticed our attention is constantly being pushed and pulled by a mind that is more used to being the centre of attention. Like a petulant child, our mind keeps pulling the attention back to itself by using the old lures of dreaming, worrying, fantasising and so on.

So, we use the various meditation methods to keep teaching the attention to let go. That’s what the methods are for – they’re tools to help the attention let go of all the tricks the mind plays so we can keep bringing the attention back to the breath and the body – where it can calm down and learn to be still.

So why is it so important for the attention to be still?

Well, that’s because it’s our attention that generates all the excitement and tensions in mind and body. It’s the attention that ties us up in knots. If we didn’t pay attention to all the thinking the mind naturally generates, we wouldn’t be disturbed by it. But it’s because we do pay attention to all this stuff, that all the thinking and reactions have so much power – and this kind of stressful excitement affects the body in many ways, creating hormonal changes, muscle tensions, fear reactions and so on.

So when we’ve finally learnt to settle attention down, and it’s still and calm on the breath, in the space that appears, our mind and body naturally unwind themselves and relax as the stress hormones are processed. Given stillness, the mind and body, being naturally self healing, self adjusting organisms, healing themselves in whatever way is needed.

But more than that, as the unwinding process happens, the other  effect is, our mind acclimatises to a new paradigm. The more we practice meditation, the more we learn we don’t have to think about everything.

We learn that before we think, we know. We slowly develop a new relationship with an intuitive intelligence much more in tune with our life experience than the thought reality we’ve always lived in. The result is, we think less, but know more – and the effect of this over time is, our attention softens and merges back into awareness. And that’s when the mind and body become more interconnected.

As we become more aware of what is happening in the body, it in turn becomes more responsive. And that’s when meditation evolves into mindfulness.

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Okay, so lets look at mindfulness.

Superficially it’s simple. Mindfulness is when mind joins with body, in real time. No thinking or imagining – no scanning forward or back in time. When we are mindful, we fall into the real-time experience of our body, and our life – sensing it all as it happens NOW.

No thoughts or reactions or judgements – just knowing what is happening as it happens.

This kind of ‘present moment awareness’ is what meditation practice trains us for. In this, mindfulness and meditation support and reinforce one another. When we meditate we are practising the skills we need to be mindful. And when we practice mindfulness in daily life it makes it easier to slip into meditation whenever we want.

But more importantly – mindfulness helps us evolve. Mindfulness helps us to change what we are.

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Most of us live mindlessly. Our lives are so densely packed with activities and distractions, we often forget we’re even in a body and a life.

Think about a typical day in the life on an urban human being.

We wake up and maybe check our mobile phone for the news or turn on the radio or TV. Perhaps then we cook breakfast while thinking about what we’re listening to, then we drive to work while listening to music, or to the radio, or chatting with a friend. Throughout the day we do our work, which these days almost always involves thinking, analysing, calculating and juggling complex information. Then we drive home listening to the radio, maybe go for a run while listening to music, then chat with our family while eating dinner, then watch television and go to bed with our mind still whirling with all the thinking it’s been absorbed in throughout the day.

This is the life we’ve been trained for. From the day our mother and father began teaching us language – then school, university and work, we have been trained to spend almost our entire lives in our head while our body obediently does our living for us. We live in castles of thought, and except for occasional moments like when we’re making love, or experiencing something exceptional or shocking, we’re almost completely estranged from the lives we’re actually living.

Effectively, we’re passengers in our own lives.

Maybe a thousand years ago, when most of our life was spent doing physical things – planting crops, building, hunting, finding our way through forests and jungles and across deserts – we lived in the real time experience of our life. We had to be mindful because it was essential to our survival to ‘be here now’ – to be aware of changes in the weather, of animals and reptiles in the forest, and where to find what we needed.

But now our survival needs are different. Everything we need in the modern world is in head-space. And that makes us very susceptible to habits which have become dysfunctional. Living in the groove of our habits and estranged from our body and our life as we often are, we  don’t feel the subtle tensions of dysfunctional habits until it’s too late.

In the disconnect we’ve become used to, between mind and body – that’s where most of our dysfunctional habits breed – depressive illnesses, anxiety, over-consumption, addiction and so on – all of these things are physical and mental habits that we never noticed until it was too late.

We see it all around us – people who have become sick, addicted, or mentally and physically rigid as they age – entrenched in habits they never noticed until it was so powerful it owned them.

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So now lets look into habits, and how mindfulness can help us change.

Habits are sequences of remembered actions and thoughts which, once formed, fall into the unconscious. Once there, they function automatically – triggered by certain circumstances, they act themselves out in the same sequence every time without us needing to pay attention to them. Left to itself, our body does everything according to these conditioned habits.

For example, when we drive a car.

If you think about it, driving a car is an extremely complex set of action sequences. Yet, once our ‘driving habit’ has been learnt, we are entirely capable of driving through the densest traffic while thinking of other things, and reaching our destination without even remembering what actually happened on the way.

And so it is with most of our life – we eat, work and take care of the business of each day, usually while our attention is elsewhere.

Some habits we choose, and the work for us, like my example of driving a car.

But other habits are more pernicious – they arise stealthily from the natural vicissitudes of our life as our mind/body ‘learn’ certain reactions which gradually become habitual – particularly emotional habits, where childhood experiences have created anger or sadness or frustration. As childhood is left behind and the experiences suppressed or consciously forgotten, these unresolved reactions often evolve into habits of anxiety, depression, or addiction of one kind or another.

Everyone knows the maxim, ‘practice makes perfect’. So it is with our habits. The more they are allowed enact themselves in our life , the stronger they get. So if we are un-mindful of the subtle encroachment of certain habits on our life, by the time we reach middle age, we can find ourselves becoming overpowered.

And so it is with many of the things we regard as illnesses – they begin as subtle inclinations and idiosyncrasies in our youth, but as we age and they go on enacting themselves, they evolve into anxiety and panic disorders, chronic depression, insomnia, binge eating, drugs and alcohol addiction and more.

All of these disorders began as subtle twinges of need in the body, and inclinations in the mind, which we obeyed over and over again. Each time the twinge arose we would allowed the habit to enact itself, largely because we weren’t really present enough to withdraw permission. We were elsewhere – living in head-space, oblivious to the twinges and quiet whisperings of our habits as they drove us. And what made the problem worse is, the more we ignored the signals our body sends us, subtle as they are, the more we became unconscious to them.

And that’s when the habits began running us and our lives.

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When we practice mindfulness, we develop an intimate and present relationship with our body sensations as they occur – we learn the language of our body and the way it uses sensations and subtle tensions to get us to act when a habit has been triggered.

It’s only with this kind of knowing that we can take action to weaken a habit – simply because we can spot it coming before it becomes to strong.

To illustrate, I’ll use an example.

I had a client, Neil, who had a habit of binge drinking – he wasn’t alcoholic in any pathological sense. His life habits had just channelled him in such a way that his entire social life and sense of belonging pivoted around alcohol.
“I’ll be passing a bottle shop or a bar, and suddenly I’d find myself buying a drink. I never meant to … I’d just find myself in there. And all my drinking friends were there, so one thing would lead to another and next morning I’d wake up with a splitting hangover …”

So, as Neil began meditating, I emphasised that his practice should not be restricted to the two half hour sessions he was already doing during the day.

“Keep bringing your attention into your body during the day. Feel what you’re doing as you do it. As you walk, instead of leaving your attention to wander about in the mind, bring it into the body – feel the body walking. Instead of just letting your habits pull you through the day, with your attention wandering in and out of head-space, pay attention to what you’re doing as a real-time physical experience. Know what you’re doing as you do it.”

Neil enjoyed meditating, but he found using mindfulness throughout his day very difficult.

“I keep forgetting,” he said. “The day sort of cascades and it’s difficult to keep remembering to be aware.”
I said, “That cascading effect happens when your habits have taken over. So you’ve got to keep on interjecting, so to speak. Keep pulling your attention into the automatic flow of the habits and taking command. Over time, this itself will become a new habit, which will over-ride all the other habits.”

Gradually Neil found it pleasurable to ‘be in his body’. And he discovered he could feel habits as they arose in his body.

“It’s an uncomfortable tension that I feel,” he said. “Like a spring getting tighter and tighter. Then I notice the thoughts ‘naturally’ coming up – ‘ooo, time for a drink’ or ‘a glass of wine would go down well’. And that’s when I automatically begin heading for a bar and ordering a glass … a perfectly choreographed procession of urges …”

Neil could feel the mechanic of what was happening inside him, as it happened, in real time. So now he had choice.
Where before the habit led him by the nose, now he could choose to not obey. And each time he refused to obey the push of the habit, he won back control of that part of his life. But it took a long time – because as he described it, ‘the perfectly choreographed procession of urges’ was so subtle and strong.

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So the practice is as I said – in the same way as we pull our attention into the body during meditation, and concern ourselves with purely physical events in real time, we do the same thing in our daily life.

Keep pulling your attention out of your head and into the body – notice the physicality of whatever you do – your posture, your muscles working, the sensations as they occur. Take an interest in what your body tells you, and work with it to adjust things you notice are out of balance.

Notice how the habits arise reactively. Sometimes it’ll be sensations in the body followed by ‘thought propaganda’ – as the conditioned mind tries to get you to enact what it thinks will relieve the tension you feel. Other times it’ll be thoughts which trigger the tensions and excitement in the body compelling you to act.

Whichever way it happens, if you’re mindful of what you’re feeling and what you’re doing, you’ll notice the habits arise, and be able to relax around them – and most importantly, resist their call for you to act. The more you resist, the less powerful they become. And slowly, you become the master of your domain.

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LINKS

The Breath, Only the Breath.

IMG_0266-001In my audio course, and in some of the posts I’ve written for this blog, I’ve spoken at various times about emotions and pain during meditation, and described methods for dealing with these things. And this is all well and good – when pain or emotion becomes to powerful it distracts us from the breath we need a method to deal with it.

Trouble is, I’m hearing about people trying to use these methods as their central meditation method – as a kind of self administered therapy to exorcise whatever emotions and anxieties that haunt them.
This distortion of meditation practice, in which we use methods almost as weapons against parts of ourselves we don’t like, is unwise because it arises from fear – fear of aspects of our own self – which runs counter to the mental qualities we’re trying to build in meditation of equanimity and acceptance and surrender as primary conditions for letting go and allowing stillness to arise.

So in this post I’m going to review meditation from the bottom up and clarify the role of the breath as both the foundation and central pivot of meditation.

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While meditation is certainly therapeutic, it is not meant to be ‘a therapy’. It’s not about fighting parts of ourself or trying to create the new self you think you should be.

It’s about being still. That’s all.

Do that, and nature will do the rest. Once we’ve learnt how to let go of everything other than the breath, in the stillness that occurs, the innate self healing mechanisms of mind and body find their own equilibrium and balance in their own way. There is no need to do anything other than that – no need for meddling, or trying to use the methods to change yourself. Just stop and use the methods to pay attention to the breath and stillness will give you everything you need.

Sounds good – except for one thing. We have great difficulty with stillness, because we’ve never learnt how to do it.

Unlike every other creature on the planet, who when there’s nothing to do, does nothing and is blissfully happy about it, we cannot stop. Even when we’re sitting alone, in silence, our attention is flitting everywhere, creating internal chattering – getting bored, frustrated, worrying, anticipating, fantasizing.

Even when we want to be still we can’t do it. For a lot of us being physically still is torture – we need activity, entertainment, a radio going or music, drugs, gossip, television – anything to distract us from a mental and physical environment that is so foreign we’re terrified of it.

This is how our modern culture has made us.

It glorifies activity, dynamism, competition, yet totally ignores stillness – even denigrating it, calling it ‘laziness’, ‘stagnation’ and so on. Our culture has trained us to convert our entire life into information and take action – even if the action is something as stupid as worry.

It encourages us to be constantly scanning ahead to the future, or behind us to the past, and reacting to everything. Politicians, advertising agencies and the media are devoted to tweaking our attention – attracting it, provoking it, anything to make us react. Because they know, if they can get the right reaction from us – trigger the right thoughts, the right mix of emotions – they can control what we do – buy a product, do a job, elect a government, go to war, whatever.

This is modern life.

So it’s entirely understandable that when it comes to meditation – which is about stopping and being still – mentally and physically still, and being happy to be still, we can’t do it.
Which is why we’re the only creature on earth who has to learn how to meditate. Cats don’t need to meditate – they know. So do dogs, fish, birds and everything else. Everything else lives with stillness except us.

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Most of us consider the mental jitteriness we live with as normal, because we’re all doing the same things and suffering in the same ways as as result. There is a perverse sense of community in that.

Nevertheless the constant reacting exhausts us, because we get no peace. Our mind rarely gets the space to clear itself and our body never gets enough of a pause from the constant excitement being generated by the mind, to heal itself and let go of accrued tension.

As I said before, this is a madness other creatures on our planet don’t have. They slip from action to stillness in a heartbeat, whenever they want. Whenever they need. The cat chases the mouse, eats it, then sits and goes still until another mouse appears. Stillness to action, action to stillness seamlessly – always relaxed, in the moment and aware.

It’s this same ability we’re creating in meditation. Not therapy.

We’re learning to be able to be still whenever we choose. And to that end, every method of meditation is simply another strategy to help coax our mind to accept stillness. To get to know it, and feel comfortable enough with it to be able to slip into it in a heartbeat. Just like a cat.

And it’s our attention that is front and center in this endeavor. Because it’s our attention that is the problem.

Awareness is not the problem – awareness simply ‘is’. Awareness knows things – hot, cold, up, down, danger, rightness, wrongness – bare sensations. Bare existence, moment by moment. Awareness knows these things, but has no reaction.

Sensations are not the problem either- they’re simple – sort of like binary code. Either on or off. They come and go according to nature and change.

It’s only our attention that creates the reactions that disturb us. When our attention is drawn to something we’re aware of, or a sensation, it generates a reaction – we like what it’s found or we don’t like it – all of which creates anxiety, whether pleasant or unpleasant. It’s all anxiety of one kind or another. Suffering.

Whatever problem we have, if we look right down the chain of cause and effect, we find the dysfunctional habits of our conditioned attention, and the distorted sense of self it’s created, which accepts anxiety as normal.

So in meditation, it’s ONLY our attention we training. And in this training, the breath is incredibly important, because the breath is the instrument we use to train the attention.

And all the peripheral methods, however therapeutic they may seem, are only meant as temporary strategies to help our bristling, hyperactive attention learn to have a calm relationship with the breath, where it can be still.

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In the meditation method I use, the breath is all we need.

The breath is the core of meditation.
The breath is the path into stillness.
There is no other path. If we pay calm attention to the breath and let everything else go, we naturally become still. That’s all.

And why?

Well, the breath is the only consistently recognizable and constant phenomenon we have in our life, where our attention can rest without having to think, or evaluate or react . Because the breath is simple – it’s always been with us and will always be with us. It is regular and automatic, yet immediately recognizable, with none of the reactive triggers that other sensations create. That is, we neither like it or dislike it.

It’s just the breath,

This is a perfect place for the attention to rest and learn to be still. So, with training, as we keep encouraging the attention to stay on the breath, it gradually learns it has an alternative place from the storm of life – a place it knows is always there, where it can rest.

As the relationship between the attention and the breath deepens, the attention eventually grows to like the breath, and make it its home. This is essential to learning to meditate.

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Of course, a lot of things get in the way of the making of this skill – because that’s what it is – a skill. Our attention is not used to being still so it keeps darting away to all the distractions it’s used to – thinking about things and building reactions.

No stillness there.

This is where the peripheral methods come in. When a particular obstacle arises, and interferes with the building of the skill, we use one or other of the peripheral methods to help the attention come back to the breath and get used to staying there.

The most obvious example is the method I teach known as ‘mental noting’. We use mental noting to assist in the process of letting go of distractions which get in our way. Or we use another method for pain, or the multi-point method when our attention is too fidgety and energized to work with.

But only temporarily. All of these methods are temporary – even mental noting. We use them until the relationship with the breath has been established and is strong, at which point, we resume the central method of paying attention to the breath.

And eventually, after a few years of practice, we even let go of the breath – but that’s another story.

For now, in this evolving skill of being still, all methods and their variations are simply temporary tools to remove obstacles from   a moment by moment relationship with the breath. And though these methods are indeed therapeutic, they are not intended as therapy. So please don’t make any single method a central pivot of meditation.

For now, the breath, and only the breath, will take you to where you need to go.

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LINKS

Alan Watts – The Mind and Worrying

I’ve always found Alan Watts inspiring to listen to. When he speaks it sets off little explosions of insight in my head that feed my practice. In this video, he’s speaking about worry, and how it feeds on itself, and how meditation and mindfulness help.

(Audio Courtesy of Alan Watts.org alanwatts.org)

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Love Your Pain!!

Roger's Iphone pics 076-001Most people, as they go through the process of learning how to meditate, pass through a number of stages, some pleasant, some unpleasant. And no matter whether pleasure or pain, all these stages are good.

These stages arise naturally as your mind acclimatizes itself to the strange and wonderful environment of stillness.

You’re teaching yourself the skill of being still. To be still in mind, and still in body whenever you choose. You’re learning to sit and let go of your reactions to everything. Surrendering the mind and body to their own processes while ‘you’, the meddlesome aspect of mind you call by your name, go still.

More importantly, you’re learning to be happy to be still – to be able to sit still without getting bored, or worried, or impatient or anxious – which are our usual reactions to being still.

So it is that, as with learning any skill, as the mind and body slowly acclimatize themselves to stillness, together with all the feelings that come with it, you will struggle sometimes. Which is what the meditation methods are for – to help you pass through struggle in all its forms as easily as possible.

But for the methods to work, you must accept struggle as an inevitable and integral part of the training.

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So what do I mean by struggle?

Well, think about all the things that annoy you in meditation – periods of over-the-top thinking, aches, itching, restlessness, boredom, frustration and even pain. We tend to regard these things as impediments in meditation. We think when these things are happening that ‘something is wrong’ with the way we’re meditating, and we wonder what we are doing wrong – because ‘meditation is not working’.

Not so. These apparent disturbances are not wrong. They are right. They are a natural result of mind and body learning to adapt to being still, just as muscular aches are a natural result of weights training in a gym. Indeed, the disturbances we experience during meditation are an integral part of the training process.

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One would think stillness would be easy. After all, we only have to stop.

Our dog and cat can do it, and they take great pleasure in doing it. But for us, stillness is very hard to do.

To the average modern human being, even the idea of being still is utterly foreign – even threatening.  In the busy world we’ve created we’ve become acclimatized to action, restlessness, excitement and distraction – not stillness. Stillness has never been a part of how we’ve been taught to live, nor is it spoken about, or given any value or encouraged.

And even if we do get the opportunity to be still – in a doctors waiting room or waiting for a bus, or sitting in our lounge-room, we’re not used to it, and we don’t know how to react to it. Hence the irony that even when we have the opportunity to be still, we can’t do it – it creates feelings of irritation, boredom, restlessness and so on. Unlike every other creature on the planet, who use stillness to rejuvenate themselves throughout the day, we have lost the ability to be still.

Which is why we have to learn how to do it by using meditation.

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There is an immense amount of scientific and anecdotal evidence for how essential regular periods of stillness are for our mental and physical health.

When we are still the mind naturally re-organizes itself, re-patterning recent information and clearing the decks by storing unneeded information into the unconscious. Also, in union with the body, the mind uses the space of stillness to process the emotional reactions it has recently experienced. This cleansing activity appears to the passive meditating mind as errant thoughts, memories and worries that arise and pass away, as well as temporary feelings, patterns of sensations, aches, twinges and pain in the body.

During meditation all this activity appears naturally. And if we allow it to happen, all the anxieties and emotions that cause it will pass away as quickly as they arise. And once processed, we are free of it.

There is a profound union of mind and body that occurs when we meditate. Stillness in mind creates stillness in the body and vice versa. And in that union our muscles are able to let go of retained tension, and our organs have the time to rejuvenate and process the backlog of hormones and any leftover toxins on the blood.

And this cleansing process can only happen when stillness is present. Once we become active, and the mind and body become focused on some external task, this healing process becomes secondary to it’s primary purpose of serving our needs and desires.

The problem with stillness is, people think it should feel pleasurable –  blissful, peaceful, calm and so on.

Maybe once you’ve trained yourself with meditation it will be. But in the beginning stages of meditation, stillness is filled with all the things that arise into it and clutter it up.

So all the things you think are disturbing you in meditation.The boredom, aches, itches, passing memories, worries and squalls of errant thinking – they wouldn’t arise if stillness wasn’t accessed by the meditation methods. These things arise into the space that stillness creates. They are mind and body naturally seeking to throw off mental and physical tensions – to find their own balance. And they need the space that stillness creates to do it.

And this process of ‘throwing off tension’ is sometimes fast, and sometimes slow depending on how complex the problem is – but if you just keep using the methods, like a boat crossing a river you will eventually get to the other side – and any mental or physical glitch you were struggling with, once processed, is gone –  you are free of just a little more of the weight you have been carrying.

So learn to love the suffering that arises when you meditate. It’s the only way you’ll be free of it.

Use the meditation methods to accept and let go of everything as it passes through, because all of it is a part of the healing and rejuvenation that is itself the path to a stillness that becomes increasingly spacious and profound the more you meditate.

The more you practice acceptance of the struggle, and use the meditation methods to remain detached from any suffering that might occur, the less intense the suffering will become.  You realize then, that all the things in your life you thought were problems – of worry, circular thinking, anxiety and physical discomfort – are not problems at all. They’re simply a mind and body seeking balance.

Love your pain and it becomes your friend.

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LINKS

Change Your Self, Change Your Life

A wonderful movie showing how the process arising from Vipassana meditation methods can change the way we are.

It’s by Eilona Ariel & Ayelet Menahemi, the story of a strong woman named Kiran Bedi, the former Inspector General of Prisons in New Delhi, who strove to transform the notorious Tihar Prison and turn it into an oasis of peace using Vipassana meditation methods. But most of all it is the story of prison inmates who underwent profound change, and who realized that incarceration is not the end but possibly a fresh start toward an improved and more positive life.

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The World of Worry

10414847_10155846597095171_2268366880859880061_nIn the mid nineteenth century, the word ‘worry’ referred solely to the act of physical harassment, whether of animals or humans – for example, ‘the dog worried at the sheep to herd them into the pen’. 
So it was that, in the pre-industrial time, when watches and clocks were rare, worry was relatively rare. It seems we have acquired the habit of worry with the advent of clocks, schedules, competition and the expectation of achievement and success that came with the industrial revolution.
In this fascination interview with Francis O’Gorman, the writer of ‘Worry – A Cultural and Literary History’ he and Philip Adam’s  look into how we acquired this annoying habit, and its place in our clickety clack modern lives. Well worth a listen.