Remember to use your body as a vehicle for awakening. It can be as simple as staying mindful of your posture. You are probably sitting as you read this. What are the sensations in your body at this moment? When you…stand, feel the movements of standing, of walking to the next activity, of how you lie down at the end of the day. Be in your body as you move, as you reach for something, as you turn. It is as simple as that.
Joseph Goldstein, Insight Meditation
The practice of meditation invites us to investigate the flux of arising and passing events. When we get the hang of it, we can begin to see how each artifact of the mind is raised and lowered to view, like so many flash cards. But we can also glimpse, once in a while, the sleight-of-hand shuffling the cards and pulling them of the deck. Behind the objects lies a process. Self is a process. Self is a verb.
Andrew Olendzki, Unlimiting Mind
When confronted with a difficult experience, the untrained mind wants to be anywhere but in the present moment, where it perceives acute unpleasantness. The mind becomes anxious whenever it’s uncertain and reacts as if one’s survival is at stake. So rather than staying with the experience and determining the best possible way to relate to it, the mind jumps to creating a story that involves worrying about the future or judging oneself or others based on past experiences. This pattern of resistance to staying present in experience is an automatic response arising from the limbic brain as it detects threats. Ironically, the story imparts a false sense fo knowing what’s going on, and therefore can seem temporarily soothing.
Philipp Moffitt, Emotional Chaos to Clarity
Tuning into the sensations in the body is the first foundation of mindfulness. This is a crucial practice because normally whatever we experience — our feelings, emotions, thoughts and perceptions — also arise as sensations in our body. It is also the case that previous experiences – good and bad – can be stored almost in the cells of the body, and can be a better signal of what is going on than our interpretation of it. When we practice mindfulness of the body, we train in being open to a changing stream of sensations without pushing away or holding on, and this practice becomes our refuge when faced with emotional storms.
The teaching of the actual body is the harbour and the weir.
This is the most important thing in the world.
Dogen
There is one thing that, when cultivated and regularly practiced, leads to peace, to mindfulness and clear comprehension, to vision and knowledge, to a happy life here and now, and to the culmination of wisdom and awakening. And what is that one thing? It is mindfulness centered on the body.
The Buddha, Anguttara Nikaya
The utmost care and attention is needed to see the internal drama fairly, accurately, dispassionately, in order to express it as it is seen. What we mean by “being made to feel good” or “getting hurt” is the internal enhancing of our ongoing me-story, or the puncturing and deflating of it. Enhancement or disturbance of the me-story is accompanied by pleasurable energies or painful feelings and emotions throughout the organism. Either warmth or chill can be felt at the drop of a word that evokes memories, feelings, passions. Conscious or unconscious emotional recollections of what happened yesterday or long ago surge through the bodymind, causing feelings of happiness or sadness, affection or humiliation.
[But] Can we experience freshly, directly, when hurt or flattery is taking place? What is happening? What is being hurt? And what keeps the hurt going? Can there be some awareness of defenses arising, fear and anger forming, or withdrawal taking place, all accompanied by some kind of story-line? Can the whole drama become increasingly transparent? And in becoming increasingly transparent, can it be thoroughly questioned? What is it that is being protected? What is it that gets hurt or flattered? Me? What is me? Is it images, ideas, memories? Can the instant connection between thought and sensations become palpable? The immediacy of it. No I-entity directing it, even though we say and believe I am doing all that. It’s just happening automatically, with no one intending to “do” it. Those are all afterthoughts!
Toni Packer, What is This Me?
When we look closely, we find that we pass a great deal of time within the mental frame of being “on our way to the next thing”— completing a task that has been hanging over us, getting to our next meal, disengaging from a phone conversation. Now is not as important as doing something to relieve the stress we feel from unmet wants and gnawing fears. We don’t like the feelings that arise inside us when we are forced simply to wait.
But in life we have to wait a lot. According to one study, the average person in our culture spends eleven days a year just waiting in lines — and this doesn’t count time in planes and cars waiting to “get there.” Nor does it include hours of listening to electronic messages or waiting for TV commercials to end so that we can get back to the main feature. Throughout our day, red lights get in our way. Waiting is stressful, but it is part of the life of all creatures. As long as we have wants and fears, we are waiting for fulfillment or relief. The big question in spiritual practice is, how do we react to biological and psychological stress? Do we think having to wait and tolerate discomfort is a mistake, a glitch in the system?
Tara Brach, Blessings of a Patient Heart
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