How to work with thoughts and emotions in meditation

Whatever thoughts and emotions arise in meditation, allow them to rise and settle, like the waves in the ocean. Whatever you find yourself thinking, let that thought rise and settle, without any constraint. Don’t grasp at it, feed it or indulge it, don’t cling to it, don’t try to solidify it. Neither follow thoughts nor invite them; be like the ocean looking down at its own waves, or the sky gazing down on the clouds that pass across it.

You will soon find that thoughts are like the wind; they come and go. The secret is not to “think” about the thoughts but to allow them to flow through your mind, while keeping your mind free of afterthoughts.

Sogyal Rinpoche

The 10,000 things rise and fall…

The “10, 000 things” is a shorthand way of talking about all the experiences –  good and bad – which arise and pass away in our lifetime.  It stands for all of reality, which contains the right mix of experiences for our growth, and with its ebbs and flows is continually rearranging itself.
The ten thousand things arise together;  In their arising is their return.
Now they flower, and flowering sink homeward,  returning to the root.
The return to the root is peace.
Peace: to accept what must be, and to know what endures.
In that knowledge is wisdom.

Lao Tzu

Meeting your destiny

 

You meet your destiny on the road you take to avoid it.

Jung

Repeating

Two Jungians writing about the fact that we often see people repeating the same story in their lives, over and over again.  Sometimes these repetitions are of a neurotic nature: returning again and again to what Jung called  “the practice and repetition of the original experience” which was laid down in childhood, even though that experience is not necessarily healthy. We see people drawn back to repeat relationships which echo the one they had with wounded parents who could not meet their needs for consistency and care. They create self-sabotaging patterns and repeat these as they are familiar, sometimes,  ironically, believing that they are the opposite of what was happening when they were little.

However, gradually, if awareness is brought to these repetitions,  a second process can take place. A deeper natural energy within us begins to challenge these choices and allows for a healing to take place. God enters through the wound, Jung said, and so if we start to make conscious these patterns, we start to grow. If left outside of awareness they will continue to haunt our lives. Thus often we are learning the same story in our life, being brought back again and again to the place where we most need to grow, where we need to find our deepest meaning. As Jung further said, a neurosis is the suffering of a soul which has not discovered its meaning, and thus repetitions  are an expression of our desire for healing, and the process by which our real Self comes into being.

The individuation process – the way of development and maturation of the psyche – does not follow a straight line, nor does it always lead onwards and upwards. The course it follows is rather stadial, consisting of progress and regress, flux and stagnation in alternating sequence. Only when we glance back over a long stretch of the way can we notice the development. If we wish to mark out the way somehow or other, it can equally well be considered a “spiral”, the same problems and motifs occurring again and again on different levels.

Jolande Jacobi

The coming of consciousness is not a discovery of some new thing; it is return to that which has always been

Helen Luke

No ground beneath our feet

In Tibetan there is an interesting word:  ye tang che.  The ye part means “totally, completely,” and the rest of it means “exhausted.”  Altogether, ye tang che means totally tired out.   It describes an experience of complete hopelessness, of completely giving up hope.  This is an important point.  This is the beginning of the beginning.  Without giving up hope that there is somewhere better to be, that there is someone better to be,  we will never relax with where are or who we are.

To think that we can finally get it all together is unrealistic.  To seek for some lasting security is futile.  To undo our very ancient and very stuck habitual patterns of mind requires that we begin to turn around some of our most basic assumptions.  Believing in a solid, separate self, continuing to seek pleasure and avoid pain, thinking that someone “out there” is to blame for our pain : one has to get totally fed up with these ways of thinking.  One has to give up hope that this way of thinking will bring us satisfaction.  Suffering begins to dissolve when we can question the belief or the hope that there is anywhere to hide.

Hopelessness means that we no longer have the spirit for holding our trip together.  We may still want to hold our trip together.  We long to have some reliable, comfortable ground under our feet, but we’ve tried a thousand ways to hide and a thousand ways to tie up all the loose ends, and ground just keeps moving under us.  Trying to get lasting security teaches us a lot, because if we never try to do it, we never notice that it can’t be done.   At every turn we realize once again that it’s completely hopeless – we can’t get any ground under our feet.

Pema Chodron

Creating space in our lives

Today is Ash Wednesday, the start of the season of Lent in the Christian Calendar. It begins a time of reflection, of creating more space in our lives. Traditionally this meant giving up some things to create more focus, dropping our own narrative for a while to have space for  other concerns. A season like this leads us to reflect on the priorities in our lives and challenges us to have the confidence to stop, to be just with ourselves, and to be content with what is there. To notice that we often have a need to distract and reassure ourselves with our plans, our projects, our reminders that we are needed.

In Lent we are encouraged to simplify things. Like the times we are on retreat, when we keep an exterior silence in order to look at our interior chatter, we are asked to reflect on nurturing our inner lives, to see if we are living with direction and with a real purpose.  We can get tired of  always running in our lives, or the way that we can fill our time with distractions such as going online, TV  and other forms of chatter. So even if we are not Christian we can find ways to create some space,  to create some distance from our concerns, to be silent, or maybe to listen to others more than speaking.  Silence has always been part of the world religions and wisdom traditions, as in the life of the Desert Fathers who simplified distractions in order to see what was really important.

To do this we need to get quite specific. Lent is a period of 40 days, so we can look on it as a challenge or an experiment. Try to set aside a  period of quiet at the start of each day, for ten to twenty minutes.  Maybe just sit in the early morning sun, or after some silence write down some thoughts in a journal. Consciously set aside a time of quiet before the activities of the day start and see what effect this has over the 40 days.

A man may seem to be silent, but if in his heart he is criticizing others, he is babbling ceaselessly. But there may be another who talks from morning till night and yet he is truly silent, because he says nothing that is not profitable.

The Desert Fathers, Abba Pimen

Somewhere we know that without silence words lose their meaning, that without listening speaking no longer heals, that without distance closeness cannot cure.

Henri Nouwen