Dear Still Water Friends,
When I first learned to meditate I was instructed, as many people are, to sit upright, relax, become aware of my my breathing, and return to my breath when my mind wandered. It was a useful introduction in the sense that it did not overload me with directives. I was able, bit by bit, to strengthen my mindfulness and concentration. However, no one told me then that these were just the first steps on a long journey.
In The Miracle of Mindfulness Thay (the Venerable Thich Nhat Hanh) explains how it is possible, as we deepen our practice, to attain a more tranquil heart and a clearer mind. Beyond relaxation and mindfulness of the breath, Thay advises that we should become continually mindful of our feelings, perceptions, thoughts, and the activities of our mind.
Six key paragraphs from the “Mindfulness of the Mind” section are below. Several weeks ago my friend Andre Vellino, a Dharma teacher and teacher of web design, sent me these paragraphs reformatted using a software tool called LiveLink (http://liveink.com/) that endeavors to “illuminates the structure and meaning of language that is masked by block text.” Andre said he found it more conducive to contemplation as well. Perhaps you will agree.
Someone
might well ask:
is relaxation
then the only goal
of meditation?
In fact
the goal
of meditation
goes much deeper
than that.
While relaxation
is the necessary point
of departure,
once one
has realized relaxation,
it is possible
to realize a tranquil heart
and clear mind.
To realize a tranquil heart
and clear mind
is
to have gone far
along the path
of meditation.
Of course,
to take hold
of our minds
and calm our thoughts,
we must also practice mindfulness
of our feelings
and perceptions.
To take hold
of your mind,
you must practice mindfulness
of the mind.
You
must know
how to
observe
and recognize
the presence
of every feeling
and thought which
arises
in you.
The
Zen Master Thuong Chieu
wrote,
“If the practitioner
knows his own mind clearly
he will obtain
results
with little effort.
But if he does not know anything
about his own mind,
all
of his effort
will be wasted.”
If you want
to know your own mind,
there is only one way:
to observe
and recognize everything
about it.
This must be done at all times,
during your day-to-day life
no less than
during the hour
of meditation.
During meditation,
various feelings and thoughts
may arise.
If you don’t practice mindfulness
of the breath,
these thoughts
will soon lure you away
from mindfulness.
But the breath
isn’t simply a means
by which
to chase away such thoughts
and feelings.
Breath
remains
the vehicle
to unite body and mind
and
to open
the gate
to wisdom.
When a feeling
or thought
arises,
your intention
should not be
to chase it away,
even
if by continuing
to concentrate
on the breath
the feeling
or thought passes naturally
from the mind.
The intention
isn’t to chase it away,
hate it,
worry
about it,
or be frightened
by it.
So what
exactly should
you be doing
concerning such thoughts
and feelings?
Simply acknowledge
their presence.
For example,
when a feeling
of sadness
arises,
immediately recognize it:
“A feeling
of sadness
has just arisen
in me.”
If the feeling
of sadness
continues,
continue
to recognize
“A feeling
of sadness
is still
in me.”
If there is
a thought like,
“It’s late but the neighbors
are surely making
a lot of noise,”
recognize that
the thought
has arisen.
If the thought
continues
to exist,
continue
to recognize it.
If a different
feeling
or thought
arises,
recognize it
in the same manner.
The essential thing
is not to let any feeling
or thought
arise without recognizing it
in mindfulness,
like a palace guard
who is aware of every face
that passes
through the front corridor.
If there are
no feelings
or thoughts present,
then recognize
that
there are
no feelings
or thoughts present.
Practicing
like
this
is
to become mindful
of your feelings
and thoughts.
You
will soon arrive
at taking hold
of your mind.
One
can join
the method
of mindfulness
of the breath
with the mindfulness
of feelings and thoughts.
. . .
Whenever a wholesome thought
arises,
acknowledge it:
“A wholesome thought
has just arisen.”
And
if an unwholesome thought
arises,
acknowledge it
as well:
“An unwholesome thought
has just arisen.”
Don’t dwell on it
or try
to get rid
of it,
however much
you don’t like it.
To acknowledge
it is enough.
If you have
departed,
then you
must know
that you have departed,
and
if you
are still there,
know
that you
are still there.
Once you
have reached
such an awareness,
there will be
nothing
you need fear anymore.
There is
a temptation
to look
upon them,
or
at least some of them,
as an enemy force
which
is trying
to disturb
the concentration
and understanding
of your mind.
But,
in fact,
when we
are angry,
we ourselves
are anger.
When we
are happy,
we ourselves
are happiness.
When we
have certain thoughts,
we are those thoughts.
We are both
the guard and the visitor
at the same time.
We are both
the mind
and
the observer
of the mind.
Therefore,
chasing away
or dwelling
on any thought
isn’t the important thing.
The important thing
is to be aware
of the thought.
This observation
is not an objectification
of the mind:
it does not establish
distinction
between subject
and object.
Mind does not grab
on to mind;
mind does not push
mind away.
Mind can only observe itself.
This observation
isn’t an observation
of some object outside
and independent
of the observer.
This Thursday evening, our meditation period will begin with the usual guidance to sit upright, relax, follow the breath, and return to the breath when the mind wanders. Then we will move on to the observation of the feelings, perceptions, thoughts, and activities of the mind using excerpts from “Mindfulness of the Mind.”
Our Dharma sharing will focus on how we practice mindfulness on the cushion (or chair) and in daily life. Has our practice helped us develop a more tranquil heart and a clearer mind?
You are invited to join us.
As is our tradition on the first Thursday of the month, we will also offer a brief newcomer’s orientation to mindfulness practice and to the Still Water community. The orientation will begin at 6:30 pm, and participants are encouraged to stay for the evening program. If you would like to attend the orientation, it is helpful if you let us know by emailing us at info@StillWaterMPC.org.
The above six paragraphs from Thich Nhat Hanh are in the usual block format below.
Peace and joy to you,
Mitchell
A Tranquil Heart And Clear Mind
from The Miracle of Mindfulness by Thich Nhat Hanh
Someone might well ask: is relaxation then the only goal of meditation? In fact the goal of meditation goes much deeper than that. While relaxation is the necessary point of departure, once one has realized relaxation, it is possible to realize a tranquil heart and clear mind. To realize a tranquil heart and clear mind is to have gone far along the path of meditation.
Of course, to take hold of our minds and calm our thoughts, we must also practice mindfulness of our feelings and perceptions. To take hold of your mind, you must practice mindfulness of the mind. You must know how to observe and recognize the presence of every feeling and thought which arises in you. The Zen Master Thuong Chieu wrote, “If the practitioner knows his own mind clearly he will obtain results with little effort. But if he does not know anything about his own mind, all of his effort will be wasted.” If you want to know your own mind, there is only one way: to observe and recognize everything about it. This must be done at all times, during your day-to-day life no less than during the hour of meditation.
During meditation, various feelings and thoughts may arise. If you don’t practice mindfulness of the breath, these thoughts will soon lure you away from mindfulness. But the breath isn’t simply a means by which to chase away such thoughts and feelings. Breath remains the vehicle to unite body and mind and to open the gate to wisdom. When a feeling or thought arises, your intention should not be to chase it away, even if by continuing to concentrate on the breath the feeling or thought passes naturally from the mind. The intention isn’t to chase it away, hate it, worry about it, or be frightened by it. So what exactly should you be doing concerning such thoughts and feelings? Simply acknowledge their presence. For example, when a feeling of sadness arises, immediately recognize it: “A feeling of sadness has just arisen in me.” If the feeling of sadness continues, continue to recognize “A feeling of sadness is still in me.” If there is a thought like, “It’s late but the neighbors are surely making a lot of noise,” recognize that the thought has arisen. If the thought continues to exist, continue to recognize it. If a different feeling or thought arises, recognize it in the same manner. The essential thing is not to let any feeling or thought arise without recognizing it in mindfulness, like a palace guard who is aware of every face that passes through the front corridor.
If there are no feelings or thoughts present, then recognize that there are no feelings or thoughts present. Practicing like this is to become mindful of your feelings and thoughts. You will soon arrive at taking hold of your inind. One can join the method of mindfulness of the breath with the mindfulness of feelings and thoughts.
. . .
Whenever a wholesome thought arises, acknowledge it: “A wholesome thought has just arisen.” And if an unwholesome thought arises, acknowledge it as well: ” An unwholesome thought has just arisen.” Don’t dwell on it or try to get rid of it, however much you don’t like it. To acknowledge it is enough. If you have departed, then you must know that you have departed, and if you are still there, know that you are still there. Once you have reached such an awareness, there will be nothing you need fear anymore.
There is a temptation to look upon them, or at least some of them, as an enemy force which is trying to disturb the concentration and understanding of your mind. But, in fact, when we are angry, we ourselves are anger. When we are happy, we ourselves are happiness. When we have certain thoughts, we are those thoughts. We are both the guard and the visitor at the same time. We are both the mind and the observer of the mind. Therefore, chasing away or dwelling on any thought isn’t the important thing. The important thing is to be aware of the thought. This observation is not an objectification of the mind: it does not establish distinction between subject and object. Mind does not grab on to mind; mind does not push mind away. Mind can only observe itself. This observation isn’t an observation of some object outside and independent of the observer.
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