Moving on into insecurity

As time passes, we are continually called to move out of our comfort zones and take on new challenges. Or  we need to shake ourselves up and leave behind what has become too familiar and comfortable.  At other times, growth may be painful, but we know deep down  that we need to make choices which will lead us in new directions. In every case it is the same, an ongoing, organic process  that has been in place since we were little: we move from an established secure base, stepping out to explore new worlds.  To do this we need to let go of what is certain. It has always been that way. We often sense it deep down. Where do I feel stuck at this moment? What do I need to move on from?

To be human is to create sufficient order so that we can move on into insecurity and seeming disorder. In this way we discover the new.

Jean Vanier

Being mindful of everything today

In our dally lives, we should be mindful. What does it mean to be mindful? It means to be fully aware right here, concentrating on what is going on inside. We are looking at something, for instance, and we try to concentrate on that; then a sound comes, and then a smell, then this and then that-distractions, changes. We say: ‘I can’t be mindful of this environment; it’s too confusing. I have to have a special environment where there are no distractions, then I can be mindful. If I go to one of those retreats, then I can be mindful; no distractions there-peace and quiet-noble silence! I can’t be mindful in Edinburgh or London – too many distractions. And I’ve got family, children, too much noise!’

But mindfulness is not necessarily concentrating on an object. Being aware of confusion is also being mindful. If we have all kinds of things coming at our senses-noises, people demanding this and that-we cannot concentrate on any one of them for very long. But we can be aware of the confusion, or the excitement, or the impingement; we can be aware of the reactions in our own minds. That is what we call being mindful. We can be mindful of confusion and chaos. And we can be mindful of peace and tranquillity.

Ajahn Sumeho

Bring a steady attention to all

The foundation practice for mindfulness is the development of a steady concentration which is able to then hold all things in awareness, both pleasant and unpleasant, without necessarily identifying with them:

The practice of concentration (samadhi) trains the mind’s capacity for being present in the moment,

thus augmenting our ability to bring wise attention to bear as much as possible on the experience.

Andrew Olendzki.

Here I am

“Hineyni”  for me is the most powerful word in the Book of Genesis. Abraham says it to God. It means “Here I am”, but it is not a geographical answer.  It is the response to the challenge to acknowledge the truth of the present moment, to recognize what needs to be done and to be prepared to do it. Abraham says “Hineyni” three times in the most terrible of circumstances.

Mindfulness is also “Here I am, not hiding” and it is also an expression of freedom. Even when experience is painful, especially when it is dire, mindfulness is freedom from extra anguish, from the extra pain of futile struggle. “This is what is true. These are the possibilities. I understand the necessary response”.  And sometimes “There are no possibilities other than surrender.  I surrender”

Sylvia Boorstein, That’s Funny, you don’t look Buddhist.

Sunday Quote: Where we grow


Life acquires meaning when we face the conflict

Between our desires and reality

365 Tao

A safe holding environment

The main trend in the maturational process can be condensed into the different meanings of the word “integration”  Winnicott

As we continue to meditate we see that one thing which we need to develop in order to  increasingly free and happy is the capacity for investigation. Investigation means that we move to see things clearly, just as they are. First we strengthen our capacity for awareness;  then we increasingly investigate the present moment. Our practice a kind of moment-to-moment noting of our ongoing experience, and our reaction to that experience, and allows the coming together of the multiple,  varied and fragmented events which we have gone through in our lives and which still have an impact upon our sensations and our emotions.

This process of awareness and investigation is similar to the holding process which Winnicott said was necessary for ongoing integration. In childhood,  the environment around the baby is of  paramount importance,  allowing  growth as the baby  begins to understand  the differences between itself and others, and not see these differences  as  overwhelming threats. Thus the baby begins a process of integration which continues little by little throughout life. It occurs in the intersection between the body and the mind as the child is able to gradually allow distance to appear between itself and the caregiver, with the caregiver allowing the holding space to grow wider, as the child becomes able to function independently. It develops the ability to be alone, through the presence of others.  The caregiver offers an emotional constancy which  is predictable and consistent, and with the assurance he or she  is  someone who can be reached if needed. In this way, difficult moments can be faced without the child feeling a fear of annihilation.

We echo this in meditation. What happens  is that by sitting silently, and becoming more still in our aloneness,  we develop inside ourselves an increasing capacity to hold in awareness and investigate  the experiences which have left their traces in our body and in our mind. We create a similar holding environment inside ourselves which allows our fears to come out safely and be healed. Meditation is not some escape from our experiences or an artificial haven to run to when times get stressed. It is, rather, a place where we hold the things that scare us, and in holding them, slowly heal them.