The Reality in which We Live

    The reality we can (more or less) manage, is the reality in which we live.
    Based on world events on the nightly news, our "consensual reality" is the chaos caused by a lot of  hurt children, hurting other hurt children, so that they'll stop hurting them, and thereby achieve peace & harmony.

    A good friend, who's fond of the singing group Abba, once seriously asked me to stop playing Abba's greatest hits, because if he heard a certain song, he wouldn't be able to get it out of his head for the rest of the day. Most of us probably have our own "ear worm" songs.

    But by far the most potent ear worm for almost everyone is "the story of me" - the saga of one's personal history, dramatized & edited with every re-telling, mostly to oneself through incessant internal dialogue - "self talk." We're hypnotized by the drama of "me, myself & I," asking why me? why not me? whose fault was that? We demonize - feeling regret, pain, anger, disgust, shame, rage, etc'; OR Disneyfy - wistfully dreaming of "the good old days, gone forever"; OR flip flop between the two, according to "my" needs.
    The bottom line is that self-centeredness, while understandable, especially given the many & varied sources of trauma, is nevertheless the major cause of suffering. Life can easily be a perpetual roller-coaster of emotional highs & lows IF we insist that the causes of our unhappiness are purely external, perpetrated against "me," INSTEAD OF mostly internal - our unprocessed, closed-loop, "story of me."
    Western psychology is very good at helping us step back from & get some perspective on the "noisy ego" (the hurt inner child protesting so loudly, that our, & our loved ones' lives are dominated, distorted & unhappy). A good psychotherapist can help us see our past & present far more accurately, allowing acceptance & self-acceptance, forgiveness & self-forgiveness, compassion & self-compassion to arise, liberating us from a life-sentence in a repetitive story-of-me echo chamber. We become able to function, with increasing consistency, in a truly healthy manner, from a "quiet ego," which is unburdened from anxious / terrified self-concern.

    “In everyday life, we normally emphasize the content * of experience at the expense of being.** In mediation or prayer, we simply soften the focus of our attention from the content of experience. We allow being to emerge, as it were, from the background of experience and shine in the foreground.
    In time, we begin to notice that the content of experience loses its capacity to veil or take us away from being. As a result, being shines not just in the background of experience, but in the midst of all experience. And as a result, the distinction between everyday life and prayer or meditation begins to dissolve.” Rupert Spira in: Non Duality Roundtable - Adyashanti, Rupert Spira & John Prendergast : https://www.youtube.com/watch?v=SH4CSrzlIsk

     * The "content of experience" above is "normally" (usually) dominated by self-referential anxiety in the form of continuous self-talk, distorting one's actual live experience.
    ** "Being" is who / what we truly are, usually completely hidden / drowned out by the "noisy ego."

    “Peace & quiet joy are the very nature of our being, and we share our being with everyone & everything. All that is necessary is to understand this, to feel this, and to lead a life to the best of our ability in a way that is consistent with, & an expression of, this felt understanding.” Rupert Spira https://www.youtube.com/watch?v=SH4CSrzlIsk 

    “None of us are who we think we are. Who & what we are is beyond imagination, beyond comprehension by the ordinary mind, and yet we are this non-separate, seamless reality that pervades everybody & everything. The realization of this is the greatest joy, the most beautiful discovery. And to embody & live this in our ordinary life is the open challenge & invitation to each of us.” John Prendergast https://www.youtube.com/watch?v=SH4CSrzlIsk 

     “I think the mystics are saying, ultimately, we’re addicted to the finite.*** We’re addicted to the finite as being an adequate base of operations.
    And when we learn to break the thread of overly identifying with the finite, the infinity **** that shines out through the finite, can be realized.” Jim Finley https://batgap.com/james-finley/ HIGHLY RECOMMENDED INTERVIEW

    *** "The finite" refers to the material or finite world, or from a non-dual, mystic perspective, "relative reality," "consensual reality," ie how "ultimate reality" appears temporarily.
    **** "Infinity" refers to "ultimate reality" or the non-material source of everyone & everything.

    “One could say that enlightenment is simply the recognition of the nature of our being. The inherent emptiness of being, is experienced as peace. The inherent fullness of being, is experienced as happiness. The shared nature of being, is experienced as love.” Rupert Spira https://www.youtube.com/watch?v=SH4CSrzlIsk  

by Mollycules www.BuddhaDoodles.com

Embodying the "Context" of Awareness & Holding the "Contents" Lightly

     Everything & everyone we perceive, including all our self-concepts, worldviews, opinions, other thoughts (including our incessant self-talk), feelings & emotions, including our hopes, dreams, fears & anxieties, can all be understood as "contents" of awareness. 
     All of these phenomena are conditioned - dependent on previous causes & conditions in order to arise & have the specific features that they have. All of these phenomena also exist and cease, according to causes & conditions. 
     If you invested all your savings in Apple, your investment would minimally impact the value of the stock. However, just about any event in the world, from China's or the US' or the world's economy, work conditions in China & around the world, the emotions of investors ("bearish" or "bullish"), cost / availability of raw materials, shipping costs / conditions, to the personality / ethics / stage presence of Apple's CEO ie pretty well everything affects the sales & profitability of Apple products, and thus your life savings are another example of conditioned phenomena. And as such, regardless of how much time & effort you expended researching Apple, Sony might suddenly introduce a product that makes Apple products obsolete, and before you realize it, your life savings are decimated.
     Since there are unimaginably high numbers of phenomena, all of which are interdependent, it is not practically possible to predict, much less control, conditioned phenomena. 
     We can observe how phenomena constantly change, including our own and our loved ones' aging, sickness & death. 
     From our common (egoic) perspective, all of this is at best unsatisfactory & stressful, giving rise to existential angst and almost constant dysfunctional thought, speech & behaviour. See: http://jglovas.wix.com/awarenessnow#!Over-Thinking/c17jj/56d1b4a90cf24bcda4779079 From the perspective of Buddhist psychology, most of this is unnecessary suffering.
     During meditation, we gently, repeatedly step back from attempting to control various "contents" of awareness, and learn to rest in, & operate from, the "context" of awareness: the timeless peace & clarity of spacious awareness itself.

Portia

What is Mindfulness Practice?

     by Tim Burnett, January 2013

     http://www.mindfulnessnorthwest.com/articles/3048245
 

     "Mindfulness is paying attention, on purpose, to the present moment, non-judgmentally." Jon Kabat-Zinn (1990)

     The practice of mindfulness encourages us to pay attention to the process of our experience – not just the content. We learn to study the feeling and flow of experience and be less caught on our opinions and desires around how we feel experience should be. In other words, mindfulness practices support us in taking a small but important step back – a “breathing space.” And this supports the arising of curiosity and a fresh perspective on our life. 

     When something happens, anything at all, the mind and our senses have a fast and complex interaction. The sum of all of these momentary experiences is our experience of living. You could even say that our mind’s ongoing narrative summary of everything that is happening, has happened, and is imagined to be coming soon, is our experience of self. Too often all we notice is the final result of this interaction and we miss the complex unfolding that just happened. 

     All of this doesn’t happen in mental isolation. Our engagement with experience is embodied. When events happen they happen through the body. And the body is hard-wired for vigilance; ready to respond to threats. When the threat protection mechanisms of the body are triggered by a rapid cascade of events, our systems (nervous, hormonal, digestive) rev us up quickly and ready us to fight, run, or freeze. Our higher level cognitive systems have been shown to go into a restricted mode during these times, lest we ruin our chances for survival by standing there trying to figure things out when we should be running for the hills! 

     Mindfulness practice is a way of exploring the processes that often run our lives. It is a way of bringing these semi-automatic processes into the open and working with them in a way that usually leads to:
          • less time spent in “automatic pilot”

          • more awareness of the details within experiences

          • less energy spent worrying about the future or ruminating about the past

          • greater resilience and an increased ability to moderate our reactivity

          • reduced risk of a long list of stress-related diseases

          • an increased sense of presence – really being there for ourselves and others

          • an increase in a “spacious” type of joy which is able to hold life’s ups and downs more fully and kindly, including experiences we do not like

     Fundamentally, mindfulness practice works by bringing attention back to the present moment. 

     We can think of attention as a theatrical spotlight. In the back of the darkened theater the spotlight is on, casting its circle of light somewhere on the stage. The part of the stage that’s lit up is what is accessible to our conscious awareness. The spotlight of attention is very compelling and when it’s focused in on something that is often all we are aware of. 

     The spotlight of attention might be focused on a sensory event, something we are seeing or hearing for example, but all too often the spotlight of attention is focused on a mental “event.” Our attention is caught by a memory, a worry, or an anxious vision of the future. Have you had the experience of the mind being so caught by this ruminative kind of thinking that you hardly notice your surroundings? Have you pulled up in the car at your destination not remembering how exactly you got there? This capacity of mind to have the spotlight of attention completely trapped – enraptured even – by the thinking is sometimes called being caught in “automatic pilot.” 

     We don’t have to be run by the thoughts and memories that happen to pop into our minds distracting us from our work and activities. We can move the spotlight of attention. We can choose in the place to which we aim. We can also choose how tightly to focus the spotlight. We can zoom in on a detail in our activity/work, or opening it up wide to take in a sunset or the experience of being relaxed and happy with a loved-one undefined not worrying about anything in particular. 

     And yet all too often we lose track of this possibility. Our attention veers off – out of control. A funny look from a colleague, a car veering in front of us on the road, a memory, a worry, - many different events can trigger us to forget all about our powerful ability to influence attention and we are lost to the present moment again.

     Mindfulness practice has two key elements: formal and informal. Formal mindfulness practice is a central element of our time together in mindfulness class. In formal practice we take up particular instructions for working with attention and train ourselves to attend to something steadily for a structured period of time. We set everything else aside and just practice. 

     In formal practice we also train ourselves in a positive way of relating to our habits of wandering attention. When our attention drifts away we work to bring it back gently and kindly, with a spirit of steadiness and persistence. With less blame and recrimination. And in the simplified circumstances we create during formal practice it’s more obvious when attention has drifted away. 

     You could say that the root of mindfulness is developing the ability to remember. To remember that attention is in operation. To remember that there’s more happening on stage than whatever the spotlight is currently illuminating. To remember that we are sitting behind the spotlight of our attention and able to direct it to some extent. To remember that in the darkness at the edges of the stage are many possibilities, some known, some not. We can touch into the many dimensions to our lives beyond our usual story line. 

     As we develop the ability to return attention to present-moment phenomena we are often surprised to see that whatever it is that happening is not the same as what we were worried about. Often actual experience is richer, more interesting, and less problematic than we imagined. What a relief this can be! 

     We can even notice a lack of reactivity, less stress, fewer times when we make assumptions that tie ourselves in knots. And when we do get tangled, with practice we can identify our “tangled-ness” and take it a little less personally and a little less seriously. We develop more patience with our conditioning and habit patterns.

     Where formal mindfulness practice is a kind of an intensive “lab of attention,” informal practices help us to bring this work out into the world. Into the middle of our day. Into those moments that can be so loaded for us. There are many ways to remember to practice mindfulness in daily life. Pausing to take a breath before entering a new room where something requires your full attention, for example. We will discuss others in class. And we will also discuss the ways in which this process is non-linear, organic, and often surprising. 

     Becoming more aware of the embodied nature of experience is profoundly helpful. We learn to listen more to our body. We feel the tightness in our shoulders; the pinch in our gut. Rather than soldiering on, we pause. We breathe into the experience. We listen to the “wisdom” of the body and appreciate it as a kind of early warning system. Often well before the mind catches on to what is happening, our body is lets us know that something is amiss. And responding sooner than later to this helps us right the ship well before it capsizes. 

     Mindfulness is a creative re-engagement with our actual experience. We put aside our sense of knowing exactly who were are and what is happening. We set all of that history and personality down, or at least hold is a little more lightly. We take a fresh look. “I wonder what is happening here?” We see with fresh eyes as we re-inhabit our life. And this freshness, this openness, brings us great gifts, even in the middle of our most challenging moments. 

     One way of thinking of this life is that it’s all happening in this moment. In this very moment. And if we are lost in some other moment we are very literally missing our life.

     “Make the moment vital and worth living… do not let it slip away unnoticed and unused.” Martha Graham

     What is Mindfulness Practice?

     by Tim Burnett, January 2013

     http://www.mindfulnessnorthwest.com/articles/3048245

Alastair Cochrane ARPS   www.dpreview.com