Mindfulness and Metta

[Gem]

Originally Posted by Rain95

I consciously put in the phase "conceptual time" to point to what I was not describing.



Trying in the moment to be aware and free of something delusional existing or occurring is the path. Trying to be free of the conceptual is delusional and continues the ego or false self. "Trying" also can be linked to "becoming" mind. Of course also trying is usually wholly thought based. Who or what tries to be detached from thought? And does this who or what tell us what we must do to change? Is the speaker that which is aware or that which is a result of conditioning and habit? Am I the creator of my thoughts?

In the Buddhist 8path, there is 'right effort', and anyone can read about that online, but the notion is very nuanced. Buddha used the anology that a musician cant play an instrument that is wound too tight or wound too loose - and can only play one that is wound just right - and whatever nuance of meaning that analogy conveys, the notions of 'right effort' and/or 'effortlessness' are not justifications of spiritual righteousness, but discussion points that reflect insight into what 'effort' is 'right'.


I already discussed that the effort is not trying to make things different to what they are now, because now is the way it 'already is' and nothing can be done about that, but one can be consciously aware in this moment, not by making themselves so per-se, but because it is true that 'this' is the moment of conscious awareness. In this sense, nothing is 'done' because nothing can be done, and the materialisation of experience as it is now can only be consciously observed - or you can be distracted from it.


The 'right effort' is essentially bringing attention to 'what is' 'as it is' now, and each time you notice you drifted off with the fabrications of the mind, remember, and return. If this is not done and one is 'unconscious' then the other aspects of 'right effort' involving disbanding 'defilements' or 'unskillfulness' and cultivation merits or 'skillfulness' can not be accomplished. Hence, the meditation incorporates what is the right effort, which is a complete effort, and not a mindless effort compelled 1/2 by desire and 1/2 by aversion.


So 'effort' is not ruled by agitations, passions and what have you, and the no effort is not ruled by complacency, IOW the stringed instrument isn't wound to tight or too loose, and the player produces something 'in tune', but only when the fullness of attention is given to what he plays. In short, the effort basically or fundamentally means, meditation requires all of your attention, and much diligence. The critical aspect of this, I think, is the effort of willingness is actually more difficult that the efforts of willfulness - and that makes a tremendous difference to how people people act. Indeed 'willingness' implies no reaction, avoidance resistance aversion etc, making the willing act complete unto itself.


Apart from that, anyone can google the formal discourse on 'right effort', which I encourage they do.

[happy soul]

Thanks Gem for your response to my question. I always enjoy reading your posts. I admit I don't always understand everything you say, but that's because of my own limitations, not any fault of yours.

I tend to be sensitive also, and hurt feelings have been a real challenge for me.

Suffering (in any form) definitely serves many purposes, including growth in wisdom and strength.

I echo janielee's gratitude to you - thanks for starting this thread and for your many contributions on this website.

[Rain95]

An analogy I find helpful is imagine some room where you live where you sometimes sit. Now imagine what this room is like when no one is home. When you are not home. That room you sometimes sit in is completely empty of any living thing. Imagine what that room is like when no living thing is there. Imagine what that emptiness is like, what that quiet is like. What is the reality of that room when no living thing is there adding content?

Now the room you are in now. Imagine it as it is when you are not there. Feel that reality, feel that space. Try to discover what that reality is, in the room you are now, when you are not adding one single thing to it. To be able to know what the empty room is like, when it is empty and you are not there, you have to be here now without adding one single thing that was not there before you were. Yes your body is there, your awareness, your consciousness. All of your five senses. Your breath, the heat of your body. But don't add mental content. Completely let that all go. Everything you know and believe. Sense and experience what that room is like when you are not there, without you adding content. Learn what that space is, that emptiness, that mysterious stillness, the peace without any conflict. Then carry it always.

[happy soul]

Originally Posted by Gem

The critical aspect of this, I think, is the effort of willingness is actually more difficult that the efforts of willfulness.

You hit the nail on the head there about effort imo.

Two related thoughts are:

It doesn't have to be DIFFICULT; it's just DIFFERENT.

What's necessary is courage, not effort. (that's not to deny the value of effort completely)

[happy soul]

Originally Posted by Rain95

An analogy I find helpful is imagine some room where you live where you sometimes sit. Now imagine what this room is like when no one is home. When you are not home. That room you sometimes sit in is completely empty of any living thing. Imagine what that room is like when no living thing is there. Imagine what that emptiness is like, what that quiet is like. What is the reality of that room when no living thing is there adding content?

Now the room you are in now. Imagine it as it is when you are not there. Feel that reality, feel that space. Try to discover what that reality is, in the room you are now, when you are not adding one single thing to it. To be able to know what the empty room is like, when it is empty and you are not there, you have to be here now without adding one single thing that was not there before you were. Yes your body is there, your awareness, your consciousness. All of your five senses. Your breath, the heat of your body. But don't add mental content. Completely let that all go. Everything you know and believe. Sense and experience what that room is like when you are not there, without you adding content. Learn what that space is, that emptiness, that mysterious stillness, the peace without any conflict. Then carry it always.

Thanks Rain.

This is helpful.

[Gem]

Originally Posted by happy soul

You hit the nail on the head there about effort imo.

Two related thoughts are:

It doesn't have to be DIFFICULT; it's just DIFFERENT.

What's necessary is courage, not effort. (that's not to deny the value of effort completely)

Yes, best thing is do everything to your utmost ability, put every effort into doing things as best you can, and you'll be surprised at what you can do. The important thing is intent. For example, when I organised the ashram workers I had to explain that everything we do is in service of others, so things should be done generously and with care so that those we serve are happy. In my 'normal' life it is different because it is not a sangha where every person is giving without expecting anything in return. In our normal lives, many people will just take as much as they can get, so it's impossible to be completely generous.


I like lifting weights, and that is a good lesson in effort. A max deadlift takes every ounce of effort, and the idea that it's all going to be fine without any effort is not true, and it is better to exert your energies in a constructive way - a way that is beneficial to you and all living beings (or at least harmless).


I have spent a lot of time at the ashrams around here. I've sat with literally thousands of people over that time, and there is not one individual who finds it easy. It's actually extremely arduous and you have to get stronger to complete a retreat. One might think it gets easier as you become more adept, but being adept only makes you able to work harder and endure more extremes - just like weight lifting - a novice can only do so much so it's difficult, and a seasoned athlete can do far more, which is difficult. Everyone from novice to adept is maximising 'right efforts'.



The popular opinion of 'easy' is not one I agree with. I think if those who find things easy sat with me for one week they would realise something hard and arduous. Like for me, lifting 100kg from the floor is easy, but lifting 160 kg is hard - but my training continues - my hard training - and we'll see how strong I can become because I am committed, ardent, persistent, consistent, unrelenting, patient, willing to do what it takes to pull another kilo from the floor, and give my full effort to making it happen.



All those virtuous qualities I take from lifting are the same as those 'skillful qualities' in meditation. Meditation is a time for training the mind to stillness and equanimity, and it is also the 'practice of everything'. All the little things need a lot of attention, and whatever is done now should be done as well as it possibly can - with 'right everything'. From that, the future will blossom.


Hence I always say, bring the attention back here and 'know' what's going on. In meditation Buddha says: 'I know I breath a long breath' 'I know I breathe a short breath', and who can tell me that breath meditation is easy? It's hard. The difference is the effort it takes is not agitated. It's calm, quiet, persistent returning each time you notice you have wondered away. Now we might see how long that quietude lasts when discomforts start to set in. It starts to be come more difficult because with the discomfort comes psychological reactivity, and within 45 minutes, the meditation is torture - when will it end? You learn to be at peace with the body by remaining aware and practicing equanimity, and when you can sit perfectly still for a whole hour, you are strong minded, determined, and ready for more difficult stages of the purification process - which are not actually more difficult - just that you became strong enough to do it.

[sky]

Anapana Pabba (Section on In and Out Breathing)

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the body as just the body? Here (in this teaching), bhikkhus, a bhikkhu having gone to the forest, or to the foot of a tree, or to an empty, solitary place;note21 sits down cross-legged,note22 keeping his body erect, and directs his mindfulness (towards the object of mindfulness).note23Then only with keen mindfulness he breathes in and only with keen mindfulness he breathes out. Breathing in a long breath, he knows, "I breathe in a long breath"; breathing out a long breath, he knows, "I breathe out a long breath"; breathing in a short breath, he knows, "I breathe in a short breath"; breathing out a short breath, he knows, "I breathe out a short breath", "Aware of the whole breath body, I shall breathe in",note24 thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in",note25 thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.note26

Just as, bhikkhus, a skilful turner or a turner's apprentice pulling a long pull (on the string turning the lathe), knows, "I am pulling a long pull"; pulling a short pull, knows, "I am pulling a short pull", just so, bhikkhus, a bhikkhu breathing in a long breath, knows, "I breathe in a long breath"; breathing out a long breath, knows, "I breathe out a long breath"; breathing in a short breath, knows, "I breathe in a short breath"; breathing out a short breath, knows, "I breathe out a short breath". "Aware of the whole breath body, I shall breathe in," thus he trains himself; "Aware of the whole breath body, I shall breathe out", thus he trains himself. "Calming the process of breathing, I shall breathe in", thus he trains himself; "Calming the process of breathing, I shall breathe out", thus he trains himself.

Thus he dwells perceiving again and again the body note27 as just the body (not mine, not I, not self, but just a phenomenon) in himself; or he dwells perceiving again and again the body as just the body in others;note28 or he dwells perceiving again and again the body as just the body in both himself and in others.note29 He dwells perceiving again and again the cause and the actual appearing of the body; or he dwells perceiving again and again the cause and the actual dissolution of the body; or he dwells perceiving again and again both the actual appearing and dissolution of the body with their causes.note30 To summarize, he is firmly mindful of the fact that only the body exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views note30 he dwells without clinging to anything in the world.note32 Thus, bhikkhus, this is a way in which a bhikkhu dwells perceiving again and again the body as just the body.....



The last Section is important and has not been mentioned , it also aids understanding ' Not self '

[happy soul]

Gem, I agree with you about the popular opinion of easy.

An analogy is developing musical skill. It's definitely not easy to reach a certain level of ability.

I've practiced a lot, but I know guys who used to practice about eight hours a day. Those are the guys that are the best at what they do.

I think it's true that you get out what you put in. If you put your whole heart in to something, you'll reach your potential. But depending on the craft, only after many years of putting your whole heart into it.

That's the dedication required for mastery or greatness.

[Gem]

Originally Posted by happy soul

Thanks Gem for your response to my question. I always enjoy reading your posts. I admit I don't always understand everything you say, but that's because of my own limitations, not any fault of yours.

I tend to be sensitive also, and hurt feelings have been a real challenge for me.

Suffering (in any form) definitely serves many purposes, including growth in wisdom and strength.

I echo janielee's gratitude to you - thanks for starting this thread and for your many contributions on this website.

That's OK. Nothing I say is true anyway (or it can be only be true if someone sees something in it that is true of themselves), and also don't be unusually concerned about hurt feelings, because everyone has been hurt and is still wounded, and no one is alone with that. The healing process which I call purification is hard for everyone, so in our sangha there is mutual compassion because we all relate, and may each of us generate loving-kindness toward one-another.

[happy soul]

Originally Posted by Gem

That's OK. Nothing I say is true anyway (or it can be only be true if someone sees something in it that is true of themselves), and also don't be unusually concerned about hurt feelings, because everyone has been hurt and is still wounded, and no one is alone with that. The healing process which I call purification is hard for everyone, so in our sangha there is mutual compassion because we all relate, and may each of us generate loving-kindness toward one-another.

Thanks for your kindness and understanding.