This practice is just about the mind and its feelings. It is not something that you have to run after or struggle for. Breathing continues while working. Nature takes care of the natural processes – all we have to do is try to be aware. Just to keep trying, going inwards to see clearly. Meditation is like this.
Ajahn Chah, Collected Teaching, The Peace Beyond
Through mindfulness we begin to realise that the pure nature of the mind is always with us, even now. Even though we might be agitated or irritated, if we are mindful we’ll experience a natural bliss beyond that. And once we realise that for ourselves, then we know how not to suffer. The end of suffering is in seeing things as they really are, so that our refuge isn’t in this reactive excited condition of the eyes and the ears and the nose, the tongue, the body, the brain, the emotions. In these are the conditions that are irritating, agitated. Through mindfulness we realise that which transcends these conditions. That is our real refuge. This we can realise as human beings through wise contemplation of our own personal predicament.
Ajahn Sumedho
Practice is just hearing, just seeing, just feeling.
This is what Christians call the face of God: simply taking in this world as it manifests.
We feel our body; we hear the cars and birds.
That’s all there is.
Charlotte Joko Beck
It is in running away from our “monsters” that we make them seem so solid. Whatever we resist exerts a strong hold on us: in solidifying it, we empower it to stay in our mind and our life. But when we cultivate the willingness to be with life just as it is, our relationship to what we’ve avoided starts to change. Once we see through the solidity of our resistance, our lives become more fluid and workable. We’re able to move beyond where we were once stuck. Even if we don’t like our life as it is, we don’t need to wage war against it. We can start meeting our resistance squarely by noticing all of the ways in which we avoid the present moment, the ways in which we avoid practice, the ways in which we resist what is. Understanding the depth of our resistance is of major importance in furthering our practice.
Ezra Bayda, Breaking Through
(Practice) ……. is not to be found in moving forwards, nor in moving backwards, nor in standing still. This, Sumedho, is your place of nonabiding.
Ajahn Chah, Letter to Ajahn Sumedho
As long as we conceive reality in terms of self and time, as a “me” who is someplace and can go some other place, then we are not realizing that going forwards, going backwards, and standing still are all entirely dependent upon the relative truths of self, locality, and time. In terms of physical reality, there is a coming and going. But think about it. Where can we truly go? Do we ever really go anywhere? Wherever we go we are always “here.”
Ajahn Amaro
How do we get to feel good, or at least OK, with others — and when we’re alone? A big part of the solution comes from attending to the flow of emotions. But you can’t do that unless you’re prepared to feel them in a focused and non-reactive way. That is why we meditate; that’s what mindfulness is about. When we bring mindfulness to bear on how we’re affected, what arises is a means to handle the emotions — in a non-separative, non-judgemental way.
Ajahn Sucitto, Cultivating Empathy
