What we can give

“So remember, we’re here to go beyond ourselves, to go beyond just being beings that are consuming all the time. We try to redefine ourselves, not by what we eat or what we own or what we consume, but by what we produce, what we can give. Making this switch in the mind changes everything. Difficult patches come up in the meditation and you ask yourself not, “Why is this so bad? Does this mean I’m a miserable meditator?” You say, “No, what can I give to this situation so that it doesn’t snowball? What resources do I still have? What can I draw on to give to the situation to turn it into a different kind of situation?” When things are going well, again, what do you give to make sure that they continue to go well?”

~ Thanissaro Bhikkhu
“Better to Give than to Consume” (Meditations6)

PeaceTree Center Meditation Circle on Saturdays

If you are within striking distance of the Huntington Mall on Saturdays near Barboursville, W.Va., you are within striking distance of the PeaceTree Center for Wellness, 5930 Mahood Dr, Huntington, WV. There is community yoga at 10 a.m., followed by a meeting of the PeaceTree Meditation Circle from 11 a.m. to noon. At 1 p.m., there is Tai Chi.

Sometimes, there’s soup…

What’s a Kalyana Mitta Group?

I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, “This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie.”

“Don’t say that, Ananda. Don’t say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.  

more here…

The Meditation Circle is starting a Kalyana Mitta group which will meet the first Tuesday of each month, beginning April 3, 2018.

What is a Kalyana Mitta group?

Kalyana Mitta is a Pali term which means “spiritual friend.” Often used to describe someone in the teacher role, it can also refer to anyone on the path of Dhamma, monk or layperson, who is a guide, support or merely co-traveler. A Kalyana Mitta  group  makes it possible for sangha bonds to grow strong as well as providing an intimate enough setting for true exploration of Dhamma topics. This deepens the development of daily life as practice.

Since none of the members of the Meditation circle are teachers, as such,  we all fit the definition of “co-travelers”.  On the first Tuesday of the month, at the usual start time of 6:00, we will sit one twenty minute round of meditation instead of the usual two rounds. That meditation period will be followed by a time for conversation, questions, discussion of problems or experiences encountered in our practice, and occasionally, sutta study. The format will be flexible. Refreshments will be available. All are welcome.

Audio Dharma guided meditations

At last evening’s meditation, someone inquired about where to find a good place online for some guided meditations.  AudioDharma.org has a wonderful and rich body of guided meditations and Dharma talks. Here is a direct link to the site’s many guided meditations:
www.audiodharma.org/series/1/talk/1835/

As the site description puts it:
“This site is an archive of Dharma talks given by Gil FronsdalAndrea Fella and various guest speakers at the Insight Meditation Center in Redwood City, CA. Each talk illuminates aspects of the Buddha’s teachings. The purpose is the same that the Buddha had for his teachings, to guide us toward the end of suffering and the attainment of freedom. These talks are freely available to download or listen to. Please help support this service with a tax-deductible donation.”

 

Independent happiness

Ajahn Sumedho

With mindfulness, we can be independent of the positions other people are taking. We can stand on our own two feet and take responsibility for acting in a virtuous way, regardless of what the rest of society is doing.

I can be kind, generous, and loving toward you, and that is a joy to me. But if I make my happiness dependent upon your being kind to me, then it will always be threatened, because if you aren’t doing what I like—behaving the way I want you to—then I’m going to be unhappy. So then, my happiness is always under threat because the world might not behave as I want it to.

It’s clear that I would spend the rest of my life being terribly disappointed if I expected everything to change—if I expected everybody to become virtuous, wars to stop, money not to be wasted, governments to be compassionate, sharing, and giving—everything to be just exactly the way I want it! Actually, I don’t expect to see very much of that in my lifetime, but there is no point in being miserable about it; happiness based on what I want is not all that important.

Joy isn’t dependent on getting things, or on the world going the way you want, or on people behaving the way they should, or on their giving you all the things you like and want. Joyfulness isn’t dependent upon anything but your own willingness to be generous, kind, and loving. It’s that mature experience of giving, sharing, and developing the science of goodness.

Virtuousness is the joy we can experience in this human realm. So, although what society is doing or what everyone else is doing is beyond my control—I can’t go around making everything how I want it—still, I can be kind, generous, and patient, and do good, and develop virtue. That I can do, and that’s worth doing, and not something anyone can stop me from doing. However rotten or corrupted society is doesn’t make any difference to our ability to be virtuous and to do good.

Ahahn Sumedho, from “The Mind and the Way: Buddhist Reflections on Life.” pp. 158-159

 

A Lifelong Practice

“DON’T EXPECT TRANSFORMATION or success to happen quickly. Some of us may find meditation to be easy at first, especially in its simplest form of observing the breath or repeating phrases, but while such practices can provide some immediate payoffs, such as serenity, the real insights take many years, if not decades, to experience. As we Dharma punx are wont to say: if you want to see how well your practice is going, take an overview every ten years; any sooner is impatience. It’s better to prepare yourself for the long haul by thinking of this change as a lifelong practice. If you try to make progress on a short timeline, it’s easy to get discouraged when we don’t see the results that we want — as quickly as we want to see them. The truth is that your commitment is not about measurable progress and timetables. You’re not finishing a project; you are pursuing a calling.”

~Josh Korda
from “Unsubscribe: Opt out of Delusion, Tune Into Truth” (Wisdom)

Brief Instructions for Loving-Kindness Meditation

METTA MEDITATION

The practice of Metta meditation is a beautiful support to other awareness practices. One recites specific words and phrases evoking a “boundless warm-hearted feeling.” The strength of this feeling is not limited to or by family, religion, or social class. We begin with our self and gradually extend the wish for well-being happiness to all beings.

There are different descriptions of the practice. The following is a basic set of instructions from the book “The Issue at Hand” by Gil Fronsdal written as a gift to the community. It is freely given.

To practice loving-kindness meditation, sit in a comfortable and relaxed manner. Take two or three deep breaths with slow, long and complete exhalations. Let go of any concerns or preoccupations. For a few minutes, feel or imagine the breath moving through the center of your chest – in the area of your heart.

Metta is first practiced toward oneself, since we often have difficulty loving others without first loving ourselves. Sitting quietly, mentally repeat, slowly and steadily, the following or similar phrases:

May I be happy. May I be well. May I be safe. May I be peaceful and at ease.

While you say these phrases, allow yourself to sink into the intentions they express. Loving-kindness meditation consists primarily of connecting to the intention of wishing ourselves or others happiness. However, if feelings of warmth, friendliness, or love arise in the body or mind, connect to them, allowing them to grow as you repeat the phrases. As an aid to the meditation, you might hold an image of yourself in your mind’s eye. This helps reinforce the intentions expressed in the phrases.

After a period of directing loving-kindness toward yourself, bring to mind a friend or someone in your life who has deeply cared for you. Then slowly repeat phrases of loving-kindness toward them:

May you be happy. May you be well. May you be safe. May you be peaceful and at ease.

As you say these phrases, again sink into their intention or heartfelt meaning. And, if any feelings of loving-kindness arise, connect the feelings with the phrases so that the feelings may become stronger as you repeat the words.

As you continue the meditation, you can bring to mind other friends, neighbors, acquaintances, strangers, animals, and finally people with whom you have difficulty. You can either use the same phrases, repeating them again and again, or make up phrases that better represent the loving-kindness you feel toward these beings. In addition to simple and perhaps personal and creative forms of metta practice, there is a classic and systematic approach to metta as an intensive meditation practice. Because the classic meditation is fairly elaborate, it is usually undertaken during periods of intensive metta practice on retreat.

Sometimes during loving-kindness meditation, seemingly opposite feelings such as anger, grief, or sadness may arise. Take these to be signs that your heart is softening, revealing what is held there. You can either shift to mindfulness practice or you can—with whatever patience, acceptance, and kindness you can muster for such feelings—direct loving-kindness toward them. Above all, remember that there is no need to judge yourself for having these feelings.

Excerpts gratefully reprinted from the book The Issue at Hand by Gil Fronsdal, guiding teacher of Insight Meditation Center. 

click here to view the full text or download a pdf format

Working with the body

Following the Buddha’s instructions, you can work with the body and body awareness as part of your own spiritual path, most fundamentally as a means for learning to stay present. This is called mindfulness of the body, which the Buddha taught as the First Foundation of Mindfulness practice. When you first begin to meditate, it becomes immediately obvious why the Buddha started with the body-you continually get lost in your thoughts.

~NewBuddhist.com comment

Seeing life

In vipassana meditation we cultivate this special way of seeing life. We train ourselves to see reality exactly as it is, and we call this special mode of perception mindfulness. This process of mindful- ness is really quite different from what we usually do. We usually do not look into what is actually there in front of us. We see life through a screen of thoughts and concepts, and we mistake those mental objects for reality. We get so caught up in this endless thought-stream that reality flows by unnoticed. We spend our time engrossed in activity, caught up in an eternal pursuit of pleasure and gratification and eternal flight from pain and unpleasantness. We spend all of our energies trying to make ourselves feel better, trying to bury our fears, endlessly seeking security. Meanwhile, the world of real experience flows by untouched and untasted. In vipassana meditation we train ourselves to ignore the constant impulses to be more comfortable, and we dive into reality instead.

~Bhante Gunaratana, “Mindfulness in Plain English”

http://www.wisdompubs.org/author/bhante-gunaratana

Mindful Breathing

Ancient Pali texts liken meditation to the process of taming a wild elephant. The procedure in those days was to tie a newly captured animal to a post with a good strong rope. When you do this the elephant is not happy. He screams and tramples, and pulls against the rope for days. Finally it sinks through his skull that he can’t get away, and he settles down. At this point you can begin to feed him and to handle him with some measure of safety. Eventually you can dispense with the rope and post altogether, and train your elephant for various tasks. Now you’ve got a tamed elephant that can be put to useful work. In this analogy the wild elephant is your wildly active mind, the rope is mindfulness, and the post is our object of meditation– breathing. The tamed elephant who emerges from this process is a well trained, concentrated mind that can then be used for the exceedingly tough job of piercing the layers of illusion that obscure reality. Meditation tames the mind.

Bhante Gunaratana
“Mindfulness in Plain English”

HOW TO DO IT
The most basic way to do mindful breathing is simply to focus your attention on your breath, the inhale and exhale.

Find a relaxed, comfortable position. You could be seated on a chair or on the floor on a cushion. Keep your back upright, but not too tight. Hands resting wherever they’re comfortable. Tongue on the roof of your mouth or wherever it’s comfortable.

Notice and relax your body. Try to notice the shape of your body, its weight. Let yourself relax and become curious about your body seated here—the sensations it experiences, the touch, the connection with the floor or the chair. Relax any areas of tightness or tension. Just breathe.

Tune into your breath. Feel the natural flow of breath—in, out. You don’t need to do anything to your breath. Not long, not short, just natural. Notice where you feel your breath in your body. It might be in your abdomen. It may be in your chest or throat or in your nostrils. See if you can feel the sensations of breath, one breath at a time. When one breath ends, the next breath begins.

Now as you do this, you might notice that your mind may start to wander. You may start thinking about other things. If this happens, it is not a problem. It’s very natural. Just notice that your mind has wandered. You can say “thinking” or “wandering” in your head softly. And then gently redirect your attention right back to the breathing.
Stay here for five to seven minutes. Notice your breath, in silence. From time to time, you’ll get lost in thought, then return to your breath.

After a few minutes, once again notice your body, your whole body, seated here. Let yourself relax even more deeply and then offer yourself some appreciation for doing this practice today.

http://ggia.berkeley.edu/practice/mindful_breathing

 

 

 

 

 

A meditation group in the Buddhist insight tradition, based in Charleston, W.Va.