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With our cell phones and PDA’s we are now able to be in touch with anyone and everyone at any time.
In the process, we run the risk of never being in touch with ourselves.
Jon Kabat Zinn
Photo theeerin
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With our cell phones and PDA’s we are now able to be in touch with anyone and everyone at any time.
In the process, we run the risk of never being in touch with ourselves.
Jon Kabat Zinn
Photo theeerin
Mindfulness is the quality and power of mind that is deeply aware of what’s happening — without commentary and without interference. It is like a mirror that simply reflects whatever comes before it.
It serves us in the humblest ways, keeping us connected to brushing our teeth or having a cup of tea.
Joseph Goldstein, Here, Now, Aware: The Power of Mindfulness
Ajahn Chah would explain that the mind’s nature is still, yet it’s flowing. It’s flowing, yet it is still. He would use the word “citta” for the knowing mind, the mind of awareness. The citta itself is totally still. It has no movement; it is not related to all that arises and ceases. It is silent and spacious. Mind objects — sights, sounds, smell, taste, touch, thoughts, and emotions — flow through it. Problems arise because the clarity of the mind gets entangled with sense impressions. By contemplating our own experience, we can make a clear distinction between the mind that knows (citta) and the sense impressions that flow through it. By refusing to get entangled with any sense impressions, we find refuge in that quality of stillness, silence, and spaciousness, which is the mind’s own nature. This policy of non-interference allows everything and is disturbed by nothing.
Ajahn Amaro, Small Boat
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The practice of mindfulness has as its overall goal the reduction of suffering and an increase in fullness in the totality of our lives. But in order for us to see the actual benefits now, whether here in Ireland or wherever you are reading this, we need to practice it with the big and small moments of each day. This profound text indicates one way we do this. Mindfulness has a quality of not wobbling in the face of the different winds that blow us, the difficulties and changes which we face in our day-to-day living. Persistent practice allows us to hold ourselves more lightly, and not be as strongly fused with the story we maintain about how our lives should be or how certain moments in the day should go. One way of saying this is that we are not as attached, or not clinging, to outcomes, or to some fixed aspects of our identity. In this way changes and unexpected turnings do not bring the same dismay as once they did:
How do we arrive at non-agitation through non-clinging?
When the instructed person does not regard form with these words: “This is mine, this I am, this is my self.”
The form of his changes and alters,
but with the change and alteration of form,
sorrow, lamentation, pain, displeasure and despair do not arise.