Monday, December 17, 2007
The Fourth Noble Truth
The Fourth Noble Truth, also called the Eight Fold Path, teaches how to use the Dharma in everyday life. More subtly, it teaches that each of us is a Buddha waiting to emerge.The path unfolds in three sections: Wisdom, Morality and Concentration.This month we focus on Wisdom and a teaching called Right Understanding. In this context Right doesn't mean being correct, instead it suggests experiencing the world through the eyes of the Dharma. And understanding doesn't mean rational thinking; instead it's the intuitive knowing that comes from the gut - in a flash and often in meditation. In our culture, however, gut knowing isn't trusted, often goes unrecognized, and certainly isn't cultivated. On the meditative path it emerges as a precious gift.With Right Understanding we intuit that everyone and everything in our impermanent world arises, manifests and fades. Self-preoccupation starts dissolving, and one day we realize we suffer less and are more content. Then comes the moment when we intuit that everyone and everything in this world are One. Thich Nhat Hanh used the word inter-are to describe the same intuition. This has profound implications for how we live everyday life.This series on the Four Noble Truths relies on teachings by the Venerable Ajahn Sumedho. www.amaravati.org/
Thursday, November 15, 2007
The Third Noble Truth
In previous newsletters we discussed the First Noble Truth, which states that suffering is part of life. In our culture we call it discontent or stress. We also discussed the Second Noble Truth, which says that the cause of this stress is attachment to desire whether it is continuously wanting or not wanting, grasping or loathing.
Now we move on to The Third Noble Truth. It teaches that it is possible to put an end to such stress. The first step is to contemplate or investigate attachment to desire as it plays itself out in our culture, in individuals, and in your particular mind. Ask: Does attachment to desire create happiness? No judgment, just investigation.
The second step is to meditate. Here’s one way to do it: Bring your awareness to internal talk and listen for the stress or discontent it sometimes causes. Then bring your awareness to body sensations such as anger, jealousy or the shame. Often they accompany internal talk. Then pinpoint one such body sensation, and soak into it for about twenty or thirty seconds.
This procedure may have to happen once, a dozen times, or several hundred times before you deeply realize the nature of stress; namely, that it repeatedly arises, manifests, and fades. Stress is impermanent, you are impermanent, and the world around us is impermanent. As this truth seeps deeply into your psyche, suffering itself diminishes.
Now we move on to The Third Noble Truth. It teaches that it is possible to put an end to such stress. The first step is to contemplate or investigate attachment to desire as it plays itself out in our culture, in individuals, and in your particular mind. Ask: Does attachment to desire create happiness? No judgment, just investigation.
The second step is to meditate. Here’s one way to do it: Bring your awareness to internal talk and listen for the stress or discontent it sometimes causes. Then bring your awareness to body sensations such as anger, jealousy or the shame. Often they accompany internal talk. Then pinpoint one such body sensation, and soak into it for about twenty or thirty seconds.
This procedure may have to happen once, a dozen times, or several hundred times before you deeply realize the nature of stress; namely, that it repeatedly arises, manifests, and fades. Stress is impermanent, you are impermanent, and the world around us is impermanent. As this truth seeps deeply into your psyche, suffering itself diminishes.
Wednesday, October 17, 2007
The Second Noble Truth
Last month I wrote about the first of the Four Noble Truths, which states that human suffering is a fact of life. Among its many forms, people can suffer from chronic stress, deep sadness, out-of-control anger, unbridled fear, and/or physical pain. The reality is that our world offers trouble as well as happiness.
The Second Noble Truth says that suffering has a cause; namely, the attachment to desire. As you know, there is no end to the range of things we can desire or crave. Indeed, we can easily become enslaved to craving. However, craving in itself doesn't cause suffering. Rather it is our attachment to craving. All of us need to eat. It's not being able to let go of the desire for food that's the problem.
Through meditation we can learn to let go. It's like opening up a tightly closed fist gently and with respect for our human imperfection. In so doing we don't get rid of the object of our craving; be it food, love or money. Rather, we simply let them be. And slowly we are released from craving. Free at last.
The Second Noble Truth says that suffering has a cause; namely, the attachment to desire. As you know, there is no end to the range of things we can desire or crave. Indeed, we can easily become enslaved to craving. However, craving in itself doesn't cause suffering. Rather it is our attachment to craving. All of us need to eat. It's not being able to let go of the desire for food that's the problem.
Through meditation we can learn to let go. It's like opening up a tightly closed fist gently and with respect for our human imperfection. In so doing we don't get rid of the object of our craving; be it food, love or money. Rather, we simply let them be. And slowly we are released from craving. Free at last.
Wednesday, September 19, 2007
In one of his first teachings the Buddha offered The Four Noble Truths. The first of these truths states that all of us at some time or other will experience suffering, be it a vague sense of discontent or serious illness. Our world, after all, contains trouble as well as happiness.
Please don't look at this fact from a personal perspective; it is not about your dissatisfaction with work or my aches and pains. Rather it's a fundamental insight into the nature of life.
The First Noble Truth also advises us to deeply understand the nature of suffering. Doing so we realize that at minimum all of us know sadness, fear, and discontent. We also become aware of how these feelings come and go. They are impermanent. Grounded in these insights, the actions we take in response to suffering are likely to arise from wisdom.
Please don't look at this fact from a personal perspective; it is not about your dissatisfaction with work or my aches and pains. Rather it's a fundamental insight into the nature of life.
The First Noble Truth also advises us to deeply understand the nature of suffering. Doing so we realize that at minimum all of us know sadness, fear, and discontent. We also become aware of how these feelings come and go. They are impermanent. Grounded in these insights, the actions we take in response to suffering are likely to arise from wisdom.
Monday, September 3, 2007
Stillness and Movement
Sense the stillness of a tree whether the day is windy or windless. Look up at the sky and notice the blue spaciousness across which clouds can wander. Go to the beach and listen for the quiet that sometimes occurs between the crashing of waves. Enjoy a perfectly still fall day and imagine all the activity that lies beyond our senses.
Watch for the moment of rest that lies between the out-breath and the next in-breath. Notice the instant of quiet between waves of internal talk. Be aware of sadness and the second when it fades. And by all means, awaken to the bursts of joy that come with being alive. They, too, arise, manifest, fade, and are again born.
Watch for the moment of rest that lies between the out-breath and the next in-breath. Notice the instant of quiet between waves of internal talk. Be aware of sadness and the second when it fades. And by all means, awaken to the bursts of joy that come with being alive. They, too, arise, manifest, fade, and are again born.
Thursday, August 9, 2007
Listening to Internal Talk
When you're feeling sad or lonely consider the possibility that these feelings are a gateway to the present moment. Then sit in a quiet place and listen to your internal talk - what you hear internally in the here and now.
For most people internal talk takes place somewhere between the two ears toward the back of the head (though having said that, you might hear it somewhere else in the body.) Maintain the focus on that location and don't attempt to make talk happen. Simply listen and it will arise.
Soon you may realize that internal talk is very repetitive, much like a broken record. This isn't the kind of thinking that can solve a problem. Instead it's an automatic, conditioned response - a habit all of us fall into. There really isn't any "new" thinking that's taking place when you're in that old habit.
For most people internal talk takes place somewhere between the two ears toward the back of the head (though having said that, you might hear it somewhere else in the body.) Maintain the focus on that location and don't attempt to make talk happen. Simply listen and it will arise.
Soon you may realize that internal talk is very repetitive, much like a broken record. This isn't the kind of thinking that can solve a problem. Instead it's an automatic, conditioned response - a habit all of us fall into. There really isn't any "new" thinking that's taking place when you're in that old habit.
When you are sitting in the midst of your problem,
What is more real to you--your problem or the fact of being here ?
Your presence in the here and now is the ultimate fact.
Suzuki Roshi*
Monday, June 25, 2007
Knowing and Not Knowing
Have you ever noticed the wave of pleasure that arises when someone appreciates what you're saying? That wave is likely to be more intense when a teacher or a supervisor asks a question and you give the right answer. This need to know is very powerful. In fact we can get "addicted" to the pleasure that knowing triggers.
Have you noticed the wave of discomfort that arises when someone doesn't appreciate what you're saying or when you give your supervisor the wrong answer? Falling into not knowing while trying to get things right can trigger confusion, which is a kind of psychic pain.
Try exploring what happens when, with awareness, you allow yourself not to know. Being neither right nor wrong is like taking a vacation. It frees us from craving the pleasure that comes with knowing and the pain that comes with failing to know
Have you noticed the wave of discomfort that arises when someone doesn't appreciate what you're saying or when you give your supervisor the wrong answer? Falling into not knowing while trying to get things right can trigger confusion, which is a kind of psychic pain.
Try exploring what happens when, with awareness, you allow yourself not to know. Being neither right nor wrong is like taking a vacation. It frees us from craving the pleasure that comes with knowing and the pain that comes with failing to know
Thursday, May 31, 2007
Sitting…Part II
At some time during your meditative journey it’s very likely that you will hear yourself say: “Sitting is hard. My back aches, my mind won’t slow down, and I’m certainly not feeling relaxed. So why in the world am I spending my time meditating?”
This is a defining moment for a meditator because it offers the opportunity to commit to the path even with its difficulties. Sitting is a way to pare down life to the simple. With nothing to distract it’s more likely you will learn how your particular personality works. You may, for instance, hear your internal voice complain about the discomfort.
You may also become aware of certain body sensations, perhaps a tension in your muscles, which for you signifies anger. Continuing to sit, it’s also possible that you will see or imagine an image. Much to your surprise it’s of you and you’re dumping a can of orange paint on the head of the meditation teacher! The idea is so absurd that a bubbly laughter arises from deep inside. Then, quite remarkably, your whole body relaxes and you know you have moved through your anger. “Just think,” you say to yourself, “I almost cut the sit short!”
After the exhilaration of the moment dies down, it might be that both your anger and your physical pain return. That’s when you realize there’s a lot more to learn.
This is a defining moment for a meditator because it offers the opportunity to commit to the path even with its difficulties. Sitting is a way to pare down life to the simple. With nothing to distract it’s more likely you will learn how your particular personality works. You may, for instance, hear your internal voice complain about the discomfort.
You may also become aware of certain body sensations, perhaps a tension in your muscles, which for you signifies anger. Continuing to sit, it’s also possible that you will see or imagine an image. Much to your surprise it’s of you and you’re dumping a can of orange paint on the head of the meditation teacher! The idea is so absurd that a bubbly laughter arises from deep inside. Then, quite remarkably, your whole body relaxes and you know you have moved through your anger. “Just think,” you say to yourself, “I almost cut the sit short!”
After the exhilaration of the moment dies down, it might be that both your anger and your physical pain return. That’s when you realize there’s a lot more to learn.
Sitting Part I
What does it mean to “sit” in meditation? Primarily it means to have a sitting practice. Developing one includes establishing a regular time, a special place, and a quiet surround. For some of us those conditions are hard to come by, and we have to make do with less. Even under the best of circumstances establishing a practice can be a challenge. It is much like training to become a long distance runner; when the body becomes habituated, not only is the routine easy, sitting down on the cushion is like coming home.
Here are some suggestions: Make it your intention to meditate daily, and try not to blame yourself when you miss a day, a week, or even several months. Self-blame will make it less likely that you will return. Figure out what time of day is best for your particular body, and then keep to it until the body itself expects to meditate at that moment. I found the key to establishing a practice when I learned to move from my early morning bed, with a quick stop in the bathroom, directly to the cushion
You also need to choose an object to meditate on. Since meditation is a means of exploring who you are and how you perceive the world, it makes sense to focus on your mind/body process. To do this choose one of your six senses; hearing, seeing, tasting, smelling, feelings in the body, or thoughts in the mind—after all it’s through your senses that you know yourself and the world.
If you make hearing the object of your meditation, place your attention at your two ears, close your eyes, and listen with awareness. More informally, I enjoy meditating on sound in crowded restaurants. What is initially loud noise can become a symphony. I recall a time in one restaurant when I heard a conversation to my left arise and subside while laughter on my right pierced the flow. In front came the rattle of dishes as a waitress cleared a table, and behind it all was the happy hum of people enjoying themselves.
Here are some suggestions: Make it your intention to meditate daily, and try not to blame yourself when you miss a day, a week, or even several months. Self-blame will make it less likely that you will return. Figure out what time of day is best for your particular body, and then keep to it until the body itself expects to meditate at that moment. I found the key to establishing a practice when I learned to move from my early morning bed, with a quick stop in the bathroom, directly to the cushion
You also need to choose an object to meditate on. Since meditation is a means of exploring who you are and how you perceive the world, it makes sense to focus on your mind/body process. To do this choose one of your six senses; hearing, seeing, tasting, smelling, feelings in the body, or thoughts in the mind—after all it’s through your senses that you know yourself and the world.
If you make hearing the object of your meditation, place your attention at your two ears, close your eyes, and listen with awareness. More informally, I enjoy meditating on sound in crowded restaurants. What is initially loud noise can become a symphony. I recall a time in one restaurant when I heard a conversation to my left arise and subside while laughter on my right pierced the flow. In front came the rattle of dishes as a waitress cleared a table, and behind it all was the happy hum of people enjoying themselves.
Impermanence...Part III
How does awareness of our ever-changing emotions affect daily life? A woman I know who is a meditator, and the mother of a ten-year-old boy, sheds some light on the question.
"Sometime late in the afternoon my son, Danny, got antsy and began to run around the living room. Fairly soon I heard my daughter cry. Danny had tripped her. After a mild rebuke, I tried to divert his attention by suggesting that he play a game on his Xbox. You would have thought I told him to eat worms! He stomped and screamed at me, and before I knew it, I was screaming back at him. In my effort to calm him down, I became as out-of-control as he was.
"If only I had remembered to watch my emotions rise, manifest and fade instead of grabbing on and riding them like a bucking bronco. I got thrown and trampled in the process!!!! How I wish I had watched that bucking bronco instead of hopping on!
"This Mom responded to her son's fleeting mood as if it were a mighty force that had to be conquered. In so doing she pumped lots of energy into that late afternoon fiasco. The good news is that she was aware of it and so not completely lost. I wonder what would have happened if she had, as she wished, stepped aside and simply observed her own upset.
What happens for you?
"Sometime late in the afternoon my son, Danny, got antsy and began to run around the living room. Fairly soon I heard my daughter cry. Danny had tripped her. After a mild rebuke, I tried to divert his attention by suggesting that he play a game on his Xbox. You would have thought I told him to eat worms! He stomped and screamed at me, and before I knew it, I was screaming back at him. In my effort to calm him down, I became as out-of-control as he was.
"If only I had remembered to watch my emotions rise, manifest and fade instead of grabbing on and riding them like a bucking bronco. I got thrown and trampled in the process!!!! How I wish I had watched that bucking bronco instead of hopping on!
"This Mom responded to her son's fleeting mood as if it were a mighty force that had to be conquered. In so doing she pumped lots of energy into that late afternoon fiasco. The good news is that she was aware of it and so not completely lost. I wonder what would have happened if she had, as she wished, stepped aside and simply observed her own upset.
What happens for you?
Tuesday, May 22, 2007
Sitting Part I
What does it mean to “sit” in meditation? Primarily it means to have a sitting practice. Developing one includes establishing a regular time, a special place, and a quiet surround. For some of us those conditions are hard to come by, and we have to make do with less. Even under the best of circumstances establishing a practice can be a challenge. It is much like training to become a long distance runner; when the body becomes habituated, not only is the routine easy, sitting down on the cushion is like coming home.
Here are some suggestions: Make it your intention to meditate daily, and try not to blame yourself when you miss a day, a week, or even several months. Self-blame will make it less likely that you will return. Figure out what time of day is best for your particular body, and then keep to it until the body itself expects to meditate at that moment. I found the key to establishing a practice when I learned to move from my early morning bed, with a quick stop in the bathroom, directly to the cushion
You also need to choose an object to meditate on. Since meditation is a means of exploring who you are and how you perceive the world, it makes sense to focus on your mind/body process. To do this choose one of your six senses; hearing, seeing, tasting, smelling, feelings in the body, or thoughts in the mind—after all it’s through your senses that you know yourself and the world. .
If you make hearing the object of your meditation, place your attention at your two ears, close your eyes, and listen with awareness. More informally, I enjoy meditating on sound in crowded restaurants. What is initially loud noise can become a symphony. I recall a time in one restaurant when I heard a conversation to my left arise and subside while laughter on my right pierced the flow. In front came the rattle of dishes as a waitress cleared a table, and behind it all was the happy hum of people enjoying themselves.
Here are some suggestions: Make it your intention to meditate daily, and try not to blame yourself when you miss a day, a week, or even several months. Self-blame will make it less likely that you will return. Figure out what time of day is best for your particular body, and then keep to it until the body itself expects to meditate at that moment. I found the key to establishing a practice when I learned to move from my early morning bed, with a quick stop in the bathroom, directly to the cushion
You also need to choose an object to meditate on. Since meditation is a means of exploring who you are and how you perceive the world, it makes sense to focus on your mind/body process. To do this choose one of your six senses; hearing, seeing, tasting, smelling, feelings in the body, or thoughts in the mind—after all it’s through your senses that you know yourself and the world. .
If you make hearing the object of your meditation, place your attention at your two ears, close your eyes, and listen with awareness. More informally, I enjoy meditating on sound in crowded restaurants. What is initially loud noise can become a symphony. I recall a time in one restaurant when I heard a conversation to my left arise and subside while laughter on my right pierced the flow. In front came the rattle of dishes as a waitress cleared a table, and behind it all was the happy hum of people enjoying themselves.
Thursday, April 12, 2007
Impermanence...Part III
How does awareness of our ever-changing emotions affect daily life? A woman I know who is a meditator, and the mother of a ten-year-old boy, sheds some light on the question.
"Sometime late in the afternoon my son, Danny, got antsy and began to run around the living room. Fairly soon I heard my daughter cry. Danny had tripped her. After a mild rebuke, I tried to divert his attention by suggesting that he play a game on his Xbox. You would have thought I told him to eat worms! He stomped and screamed at me, and before I knew it, I was screaming back at him. In my effort to calm him down, I became as out-of-control as he was.
"If only I had remembered to watch my emotions rise, manifest and fade instead of grabbing on and riding them like a bucking bronco. I got thrown and trampled in the process!!!! How I wish I had watched that bucking bronco instead of hopping on!"
This Mom responded to her son's fleeting mood as if it were a mighty force that had to be conquered. In so doing she pumped lots of energy into that late afternoon fiasco. The good news is that she was aware of it and so not completely lost. I wonder what would have happened if she had, as she wished, stepped aside and simply observed her own upset.
What happens for you?
"Sometime late in the afternoon my son, Danny, got antsy and began to run around the living room. Fairly soon I heard my daughter cry. Danny had tripped her. After a mild rebuke, I tried to divert his attention by suggesting that he play a game on his Xbox. You would have thought I told him to eat worms! He stomped and screamed at me, and before I knew it, I was screaming back at him. In my effort to calm him down, I became as out-of-control as he was.
"If only I had remembered to watch my emotions rise, manifest and fade instead of grabbing on and riding them like a bucking bronco. I got thrown and trampled in the process!!!! How I wish I had watched that bucking bronco instead of hopping on!"
This Mom responded to her son's fleeting mood as if it were a mighty force that had to be conquered. In so doing she pumped lots of energy into that late afternoon fiasco. The good news is that she was aware of it and so not completely lost. I wonder what would have happened if she had, as she wished, stepped aside and simply observed her own upset.
What happens for you?
Friday, March 23, 2007
Impermanence...Part II
While we know intellectually that our world is impermanent, our mental software leads us to believe in permanence. We see the stars above us as ever lasting even though we know that each one is burning up. We behave toward the earth as though it is permanent even though evidence is mounting that it is fragile.
How can we give up the illusion of permanence and more fully experience life as ever changing? Clearly we can use our minds to be in touch with change, noting perhaps, changing weather patterns or the growing height of our children. The trouble is that intellectual knowing does only a little to change our mental software.
Meditative skills do more. They teach us how to relax into life, and that, in itself, starts to reshape our minds. When a pain arises, we loosen our muscles rather than tighten them. When anger emerges we allow plenty of room for it to manifest, fade, and perhaps emerge again. When troublesome thoughts plague we stay aware and let them to do their dance.
Cherishing the moment we actually hear the sound of falling rain or see the beauty of a sunset. Along the way we might also gain insight into a poignant truth about our world – if it weren’t for impermanence neither you nor I would be here now.
How can we give up the illusion of permanence and more fully experience life as ever changing? Clearly we can use our minds to be in touch with change, noting perhaps, changing weather patterns or the growing height of our children. The trouble is that intellectual knowing does only a little to change our mental software.
Meditative skills do more. They teach us how to relax into life, and that, in itself, starts to reshape our minds. When a pain arises, we loosen our muscles rather than tighten them. When anger emerges we allow plenty of room for it to manifest, fade, and perhaps emerge again. When troublesome thoughts plague we stay aware and let them to do their dance.
Cherishing the moment we actually hear the sound of falling rain or see the beauty of a sunset. Along the way we might also gain insight into a poignant truth about our world – if it weren’t for impermanence neither you nor I would be here now.
Tuesday, March 6, 2007
Impermanence...Part I
We are mostly unaware of the reality of change in our everyday lives. There are times, for instance, when we catch a glimpse of ourselves in the mirror and wonder, with surprise and even shock, what happened to the youngsters we once were. Where did the time go? While we know intellectually that change is constant, our mental software leads us to believe in permanence.
During meditation this software is redesigned. We become aware that everything that exists is ever changing including our emotions. A feeling of peace can quickly be followed by fear or any one of a number of emotions. And sadness can be followed by love. There is no permanence here. Such body-based awareness means that we are less likely, in our everyday lives, to get stuck in one or another feeling.
When we meditate on the flow of thought we notice that there are moments of rest. The flow isn't permanent. Meditating on physical sensations, be it the rhythm of the breath or the beating of the heart, once again we are aware of restful moments. Even pain doesn't last forever; studying it, we realize that it arises, manifests, and fades.
Not that insight into impermanence offers an easy ride. It teaches that change is both constant and unpredictable, which means that whether you are kind or ruthless sometimes life goes well and sometimes it goes badly.
During meditation this software is redesigned. We become aware that everything that exists is ever changing including our emotions. A feeling of peace can quickly be followed by fear or any one of a number of emotions. And sadness can be followed by love. There is no permanence here. Such body-based awareness means that we are less likely, in our everyday lives, to get stuck in one or another feeling.
When we meditate on the flow of thought we notice that there are moments of rest. The flow isn't permanent. Meditating on physical sensations, be it the rhythm of the breath or the beating of the heart, once again we are aware of restful moments. Even pain doesn't last forever; studying it, we realize that it arises, manifests, and fades.
Not that insight into impermanence offers an easy ride. It teaches that change is both constant and unpredictable, which means that whether you are kind or ruthless sometimes life goes well and sometimes it goes badly.
Sunday, January 21, 2007
Equanimity Part I
Sitting in meditation, it is possible to know the deep peace within which you can be in physical or emotional pain without great turmoil. A pain in the knee aches – but somehow it is not very important. The memory of a personal loss persists – but it is not earthshaking. This is equanimity.
Some of us confuse equanimity with the stifling of thoughts and feelings – while putting considerable energy into denying their existence these people appear to be calm. Others confuse equanimity with being so deeply immersed in their thoughts and feelings that they are one with them and cannot see them arise, manifest, and fade.
Apathy is the exact opposite of equanimity. Instead of being indifferent or cold, equanimous people have the capacity to stand in the midst of an experience with a strong sense of inner peacefulness, self-assurance – and vitality. They are present but not ensnared, with an internal energy that lends brightness and clarity to life.
Some say that equanimity is like a grandmother’s love. She clearly loves her grandchildren, but being one generation removed she is less likely to be caught in the drama of their lives.
Some of us confuse equanimity with the stifling of thoughts and feelings – while putting considerable energy into denying their existence these people appear to be calm. Others confuse equanimity with being so deeply immersed in their thoughts and feelings that they are one with them and cannot see them arise, manifest, and fade.
Apathy is the exact opposite of equanimity. Instead of being indifferent or cold, equanimous people have the capacity to stand in the midst of an experience with a strong sense of inner peacefulness, self-assurance – and vitality. They are present but not ensnared, with an internal energy that lends brightness and clarity to life.
Some say that equanimity is like a grandmother’s love. She clearly loves her grandchildren, but being one generation removed she is less likely to be caught in the drama of their lives.
Equanimity Part II
In part one, we approached equanimity by exploring what it is not. Recall, it is not the apparent calm that comes when we stifle thoughts or feelings. Nor does it come when you identify so fully with your thoughts and feelings that they totally envelop you.
Instead, equanimity arises when the self, with all its preoccupations, does not stand in the way of a direct experience. That is what happened to me when my granddaughter was born. It is true, I was identifying with my daughter-in-law, Ann. I even felt the muscles in my abdomen subtly contract in concert with her contractions. But I was also watching the scene, which included me, with a certain matter-of-fact calm. I felt no fear; I had no thoughts, no personal concerns. You might call this falling into equanimity.
It is possible to create the conditions that make equanimity more likely. Sitting in meditation with your spine straight brings you closer to equanimity. Quieting the mind by repeating a word of your choice – much like you would repeat a mantra – can also help. You can also make the body your object of awareness and label moment by moment, either out loud or silently, the body locations where your awareness lands. To further the conditions for equanimity, use a flat, matter-of-fact voice. It’s also possible to taste equanimity by adopting a no-self perspective. Try stepping back from your immediate concerns and focus on the expansiveness of time, perhaps in the comings and goings of glaciers, ecosystems, and human communities. Or look into the vastness of space and be aware of the hardly visible.
Instead, equanimity arises when the self, with all its preoccupations, does not stand in the way of a direct experience. That is what happened to me when my granddaughter was born. It is true, I was identifying with my daughter-in-law, Ann. I even felt the muscles in my abdomen subtly contract in concert with her contractions. But I was also watching the scene, which included me, with a certain matter-of-fact calm. I felt no fear; I had no thoughts, no personal concerns. You might call this falling into equanimity.
It is possible to create the conditions that make equanimity more likely. Sitting in meditation with your spine straight brings you closer to equanimity. Quieting the mind by repeating a word of your choice – much like you would repeat a mantra – can also help. You can also make the body your object of awareness and label moment by moment, either out loud or silently, the body locations where your awareness lands. To further the conditions for equanimity, use a flat, matter-of-fact voice. It’s also possible to taste equanimity by adopting a no-self perspective. Try stepping back from your immediate concerns and focus on the expansiveness of time, perhaps in the comings and goings of glaciers, ecosystems, and human communities. Or look into the vastness of space and be aware of the hardly visible.
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