Wherever You Go, There You Are: Part I [Purpose and Attributes of Mindfulness and Meditation]

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Wherever You Go, There You Are: Part I [Purpose and Attributes of Mindfulness and Meditation] by Mind Map: Wherever You Go, There You Are: Part I [Purpose and Attributes of Mindfulness and Meditation]

1. Nature of the Mind

1.1. Functions of the mind

1.1.1. To compare

1.1.2. To judge

1.1.3. To evaluate

1.2. "Soul Work"

1.2.1. Definition The development of depth of character through knowing something of the tortuous labyrinthine depths and expanses of our own minds

1.2.2. Relevance We understand much of the world through stories and myths by using the morals and characters from these stories to relate to our own experience Joseph Campbell - Hero of a Thousand Faces Clarissa Pinkola Estes - Women Who Run with Wolves Knowing these stories is to come in touch with the forces of one's own psyche, its own initiation The players We house the ogre and the witch, and they have to be faced and honored or they will consume us.

1.3. Thoughts Are

1.3.1. Ideas Less than accurate, uninformed private opinions, rejections, and prejudices based on limited knowledge influenced primarily by our past conditioning powerful, potential blockers which keep us from seeing the present moment clearly

1.3.2. Filters Dichotomy of Thoughts something is good for me or bad for me whether or not it conforms to my beliefs or philosophy We can live in a dream present for a dream future. Without knowing it, we are coloring everything, putting our spin on it all. Dream children Dream husband Dream wife Dream job Dream colleagues Dream partners

2. Defining Mindfulness

2.1. Mindfulness means paying attention in three particular ways:

2.1.1. Nonjudgmentally does not mean You cease knowing how to act or behave responsibly in society Anything anybody does it okay does mean Knowing that we are immersed in a stream of unconscious liking and disliking Our stream of thoughts screens us from the world and from the basic purity of our own being We can act with much greater clarity in our own lives, and be more balanced, more effective, and more ethical in our activities, if we are aware of this immersion

2.1.2. In the present moment Above all, mindfulness has to do with attention and awareness There is no "performance" There is just this moment We are not trying to improve or to get anywhere else We are not running after special insights or visions

2.1.3. On purpose We can only step from where we are standing If we don't know where we are standing, we may only go in circles for all our efforts and expectations Life itself becomes the teacher Take each moment as it comes – pleasant or unpleasant, good, bad, or ugly Work with that moment because it is what is present now We attempt to appreciate the deep mystery

2.2. Letting Go

2.2.1. “So, in meditation practice, the best way to get somewhere is to let go of trying to get anywhere at all.” (Part I)

2.2.2. Consider: Our thoughts/judgments as tinted lenses Whether something is good or bad… for or against me… This type of thinking dominates the mind

2.2.3. To let each moment be just as it is, without attempting to evaluate it as “good” or “bad would be true stillness, a true liberation.

2.2.4. To let go, we must become transparent to: The strong pull of our own likes and dislikes The unawareness that draws us to cling to them.

2.2.5. It’s not about getting somewhere else, but about allowing yourself to be where you already are.

3. How to Meditate

3.1. The Act of Meditating

3.1.1. Meditation is an intentional, systematic human activity in which one simply tries to realize where they are

3.1.2. Not about trying to improve yourself or get anywhere else

3.1.3. Formal Meditation Purposefully making a time for stopping all outward activity and cultivating stillness, with no agenda other than being fully present in each moment Sitting meditation is not a matter of taking on a special body posture, however powerful that may be. It is adopting a particular posture toward the mind. It is mind sitting.” (Part II)

3.1.4. When practicing meditation and We start thinking, we don’t try to stop or ignore the flow of thoughts and everyday occurrences, we instead: Witness whatever comes up in the mind or the body Recognize it without condemning it or pursuing it Accept that our judgments are unavoidable and necessarily limiting thoughts about experience.

3.2. Different Ways to Realize and Understand Meditating

3.2.1. Watching thought itself. “The watching is the holding.” (Part I)

3.2.2. To Separate from the Current/Waterfall of Thought Getting out of the current Sitting by its bank Listening to it Learning from it Using its energies to guide us rather than tyrannize us The Waterfall Seeing our thinking as a continual cascading of thoughts Going beyond or behind our thinking

3.2.3. Observing the Mind Letting the mind be as it is and knowing something about how it is in this moment. Ultimately, the winds of life and the mind will blow, do what we may. Meditation is about knowing something about this and how to work with it. Negative/Unwanted Thoughts or Emotions Importance of Willingness to encounter unwanted emotions Trying to suppress the waves of your mind will only create more tension and inner struggle, not calmness Consider: Positive thinking “If we decide to think positively, that may be useful, but it is not meditation. It is just more thinking.” (Part I)

3.3. Breathing

3.3.1. How to Make a little time in your life for stillness (non-doing) and tune into your breathing Silently focus on your breathing If your mind wanders, let the thoughts come and go Return to your breathing

3.3.2. "All of Walden Pond is within your breath."

3.4. Non-Doing

3.4.1. “Non-doing simply means letting things be and allowing them to unfold in their own way. Enormous effort can be involved, but it is a graceful, knowledgeable, effortless effort, a “doerless doing” cultivated over a lifetime.” (Part I)

3.4.2. “The only way you can do anything of value is to have the effort come of non-doing and to let go of caring whether it will be of use or not. Otherwise, self-involvement and greediness can sneak in and distort your relationship to the work.” (Part I)

3.4.3. “Meditation is synonymous with the practice of non-doing. We aren’t practicing to make things perfect or to do things perfectly. Rather, we practice to grasp and realize (make real for ourselves) the fact that things are already perfect, perfectly where we are.” (Part I) “If you really aren’t trying to get anywhere else in this moment, patience takes care of itself. It is a remembering that things unfold in their own time. The seasons cannot be hurried. Spring comes, the grass grows by itself.” (Part I)

4. Negative feelings

4.1. Unawareness

4.1.1. “Not knowing that you are even in such a dream is what the Buddhists call “ignorance,” or mindlessness. Being in touch with this not knowing is called, “mindfulness.” (Intro)

4.1.2. “The habit of ignoring our present moments of others yet to come leads directly to a pervasive lack of awareness of the web of life in which we are embedded.” (Part I)

4.1.3. "Not only does unawareness come with the territory, it is the territory."

4.2. Fear based self-protection

4.2.1. the resistance to the impulse to give

4.2.2. worries about the future

4.2.3. the feeling you may be giving too much

4.2.4. the thought that: your efforts won’t be appreciated “enough” or that you will be exhausted from the effort or that you won’t get anything out of it or that you don’t have enough yourself.” (Part I)

4.3. Attachment (ritual, stillness)

4.3.1. “Getting caught up in the normal human tendencies of self-cherishing and arrogance, and ignoring the larger order of things will ultimately lead to an impasse in your life in which you are unable to go forward, unable to go back, and unable to turn around.” (Part I)

4.3.2. “If we decide to think positively, that may be useful, but it is not meditation. It is just more thinking.” (Part I)

4.3.3. Attachment to stillness: “Concentration practice, however strong and satisfying, is incomplete without mindfulness to complement and deepen it. By itself, it resembles a state of withdrawal from the world. Its characteristic energy is closed rather than open, absorbed rather than available, trancelike rather than fully awake.” (Part I)

4.4. “Scratch the surface of impatience and what you will find lying beneath it, subtly or not so subtly, is anger. It’s the strong energy of not wanting things to be the way they are and blaming someone (often yourself) or something for it.” (Part I)

4.5. Self-Serving Ambition

4.5.1. “If you do decide to start meditating, there’s no need to tell other people about it, or talk about why you are doing it or what it’s doing for you. In fact, there is no better way to waste your nascent energy and enthusiasm for practice and thwart your efforts so they will be unable to gather momentum.” (Part I)

4.5.2. “It often happens that we become trapped into believing too strongly that we do know where we are going, especially if we are driven by self-serving ambition and we want certain things very badly. There is a blindness that comes from self-furthering agendas that leaves us thinking we know when we actually don’t know as much as we think.” (Part I)

4.6. “It is useful at times to admit to yourself that you don’t know your way and to be open to help from unexpected places. Doing this makes available to you inner and outer energies and allies that arise out of your own soulfulness and selflessness.” (Part I)

4.6.1. “You’ll get caught up in wanting to have a “special experience” on in looking for signs of progress, and if you don’t feel something special pretty quickly, you may start to doubt the path you have chosen, or to wonder whether you are ‘doing it right’.” (Part I)

5. Positive Energy

5.1. Stillness

5.1.1. “By taking a few moments to “die on purpose” to the rush of time while you are still living, you free yourself to have time for the present. By “dying” now in this way, you actually become more alive now.” (Part I)

5.1.2. “The stopping actually makes the going more vivid, richer, more textured.” (Part I)

5.2. Trust

5.2.1. a feeling of confidence or conviction that things can unfold within a dependable framework that embodies order and integrity.” (Part I)

5.2.2. What do we Trust in ourselves? our ability to observe to be open and attentive to reflect upon experience to grow and learn from observing and attending to know something deeply, we will hardly persevere in cultivating any of these abilities…” (Part I)

5.3. Generosity

5.3.1. towards the self—self-acceptance, feeling deserving, receiving from yourself and the universe.

5.3.2. “At the deepest level, there is no giver, no gift, and no recipient… only the universe rearranging itself.” (Part I) Patience/Right Mindfulness “Selfless compassion is what Buddhists call “right mindfulness”… Knowing that “Things unfold in their own time. The seasons cannot be hurried. Spring comes, the grass grows by itself.” “We don’t have to let our anxieties and our desire for certain results dominate the quality of the moment, even when things are painful. When we have to push, we push. When we have to pull, we pull. But we know when not to push too, and when not to pull.” (Part I) “It’s not that feelings of anger don’t arise. It’s that the anger can be used, worked with, harness so that its energies can nourish patience, compassion, harmony and wisdom in ourselves and perhaps in others as well.” (Part I)

5.3.3. Towards others –Experiment with giving away this energy – in little ways at first – directing it toward yourself and towards others with no thought of gain or return.” (Part I)

5.4. True Strength

5.4.1. Pitfalls of trying to seem strong To feel invulnerable is isolating and causes unnecessary amounts of pain Believing you are strong is cleverly disguised arrested development What looks like weakness is actually where your strength lies. And what looks like strength is often weakness, an attempt to cover up fear

5.4.2. To be truly strong Avoid emphasizing your own strength to yourself or to others. Direct your energy where you most fear to look Allow yourself to feel, to cry even, For a time, stop having opinions about everything, Do not try to appear invincible or unfeeling to others, Instead, be open.” (Part I)

5.5. Simplicity

5.5.1. “Voluntary simplicity means going fewer places in one day rather than more, seeing less so I can see more…” (Part I)

5.5.2. “A commitment to simplicity in the midst of the world is a delicate balancing act. It is always in need of retiming, further, inquiry, attention.” (Part I)

5.6. Samadhi

5.6.1. “Samadhi is onepointedness, concentration, developed and deepened by continually bring the attention back to the breath every time it wanders.” (Part I)

5.6.2. Importance: “You can only look deeply into something if you can sustain your looking without being constantly thrown off by distractions or by the agitation of your own mind. The deeper your concentration, the deeper the potential for mindfulness.” (Part I)

5.6.3. “To stay at it for even five minutes requires intentionality. To make it part of your life requires some discipline.” (Part I)

5.6.4. “You can easily observe the mind’s habit of escaping from the present moment for yourself. Just try to keep your attention focused on any object for even a short period of time. You will find that to cultivate mindfulness, you may have to remember over and over again to be awake and aware.” (Part I)

5.7. Awareness: Vision

5.7.1. Our Own Vision “You will need a vision that is deep and tenacious and that lies close to the core of who you believe yourself to be, what you value in your life and where you see yourself going.” (Part I)

5.7.2. Awareness “Awareness is not part of the darkness or the pain; it holds the pain…” (Part I) not the same as thought as it lies beyond thinking, however, awareness contains and makes use of thinking by honoring its value and its power… “The thinking mind can at times be severely fragmented… Helps us perceive The often fragmented state of the thinking mind our fundamental nature which is integrated and whole “Awareness sees the anger; it knows the depth of the anger; and it is larger than the anger.” (Part I)

5.7.3. “Our happiness, satisfaction, and our understanding, even of God, will be no deeper than our capacity to know ourselves inwardly, to encounter the outer world from the deep comfort that comes from being at home in one’s own skin…” (Part I)