We start by paying attention, which we all have the capacity to do. Yet when we get interested in this practice, how is it that our ability to stay calmly connected to the present moment gets somehow disrupted? People who meditate will sometimes think that the disruption is the problem. Disruption sounds like a bad word: “I got disrupted.” I got caught. When we do this meditation practice, we try to not judge anything as being bad or inappropriate. Rather we try to fold everything back into the attention. In other words, to notice this. Pay attention. What’s going on. Notice this, notice this. “Ah, I just got caught. I heard someone cough, and it reminded me that my friend was sick, and I wondered if I should visit my friend in the hospital, …… Rather than saying that I shouldn’t have had that train of thought, what we try to do is fold everything back into the attention. “Oh, look at that, that’s what a disruption is like. That’s what it’s like for the mind to get hooked, get carried away. That’s what it’s like.” If you learn to pay attention well, there is freedom to be found in attention. In paying attention, there is a way of doing it where you are not caught, trapped, oppressed, influenced, or driven by what’s going on, inside or outside yourself. And that gives you a tremendous power to go about your life. If you have the ability not to be pushed around by your inner compulsions or the pressures from the outside. We learn this by learning how to use the attention in a new way.
Gil Fronsdal
The aim of Buddhist meditation then, is to let go of the conditions of the mind. This doesn’t mean denying, getting rid of, or judging them. It means not believing them or following them. Instead we listen to them as conditions of the mind that arise and cease. We learn to trust in just being the listener, the watcher, with an attitude of awakened, attentive awareness, rather than be somebody trying to meditate to get some kind of result. Then through mindfulness we are able to get beyond the conditioning of the mind to the pure consciousness that isn’t conditioned, but which is like the background, the emptiness, the blank sheet on which words are written. Our perceptions arise and cease on that blank sheet, that emptiness.
What I encourage is a moving toward simplicity, rather than complexity. We’re already complicated personalities. Our cultural and social conditioning is usually very complicated. We’re educated and literate, which means that we know a lot and have a lot of experience. This means that we are no longer simple. We’ve lost the simplicity that we had as children and have become rather complicated characters….What is most simple is to wake up – it’s as simple as that. The most profound teaching is the phrase “wake up”. Hearing this, one then asks, “what am I supposed to do next?” We complicate it again because we’re not used to being really awake and fully present. We’re used to thinking about things and analyzing them; trying to get something or get rid of something; achieving and attaining.
It is natural to look for things you want outside of where you are now. That is the whole point of a journey. Yet this moment is all anyone has. So if freedom, love, beauty, grace, and whatever else is desirable are to appear, they must appear in the now. It would be nice if they appeared in the now you have now. And if they are to appear and endure they will have to be found in ordinary circumstances, since ordinary circumstances fill most of life.
