1. Mindfulness is not intended to be a blissful experience. Like exercise, it can be uncomfortable. In fact, mindfulness is about learning to recognise, allow and be with all of our experiences, whether pleasant, unpleasant or neutral, so that we can begin to exercise choices and responsiveness in our lives.
2. Mindfulness practice is not a panacea. It’s not the only way to reduce stress or increase wellbeing, nor is it right for everyone. People should select an approach that matches their interests and needs, whether it be mindfulness, physical exercise, cognitive-behavioural therapy or some other approach.
3. Mindfulness practice is intended to be invitational and empirical. Participants are invited to experiment with the practices in an open-minded and curious way and to be guided by the evidence of their own experience, continuing with practices that seem helpful and letting go of those that don’t.
“The separate self that we have invested our whole identity in is being exposed in this investigation as being completely nonexistent. It’s not there. The self, the separate self around whom we have our lives, our thoughts, and feelings and activities and relationships have revolved for so many decades – when we look for it – it’s not there. Now it takes courage and love and clarity to begin to look. And many of us, not all of us, but many of us have to suffer intensely before life pushes us to ask these fundamental questions. Others come to it through other ways. But for many of us it’s repeated failure and suffering that makes us say ‘Hang on. Just stop. How much longer am I going to go on thinking and feeling this way. Why don’t I look at the fundamental presumption.’ And that starts with ‘What am I?’ ‘Am I this image, this cluster of sensations?’ And as soon as we start looking – we don’t have to look very deeply – it’s obvious that we’re not what we thought we were." above transcribed from the Youtube video: "Rupert Spira - 'The Seamless Intimacy Of Experience' - Interview by Renate McNay" https://www.youtube.com/watch?v=lAEwC4VjvyE
“The only thing suffering cannot stand is being seen clearly. The reason for that is, that at the root of suffering is an illusion. You can’t do anything to an illusion, because there’s nothing there. You can’t do anything to the water in a mirage. You can’t go and collect it, you can’t purify it, you can’t drink it. You can’t do anything to it becauseit’s not there. The very best you can do is go up to it and see that it’s not there. That seeing relieves the desire to manage it or collect it. It’s like that with suffering. At the heart of suffering there is an illusion – a nonexistent self. You can’t do anything to a nonexistent self. There is nothing there to do anything to. Seeing, which means experiential understanding, clear seeing is the best you can do. And as a byproduct of that clear seeing, this suffering vanishes, dissolves in time. Because in order to remain present, suffering needs the illusion of a separate self. It revolves around the illusion of a separate self. If that is truly seen to be nonexistent, the suffering simply cannot stand. There may be old habits in the body-mind that run for some time. But because they are no longer supported by the belief and feeling of a separate self, these old habits gradually dissipate. So suffering vanishes as a byproduct of this exploration, not as its goal. Suffering vanishes in the same way a headache vanishes. You wake up in the morning with a headache, you get to the evening and you realize ‘Oh, my headache’s gone. I don’t know when it went. I don’t know where I was when it went. I don’t know how when it went.’ You just notice it’s not there any more. That’s how suffering disappears. It’s a byproduct, not a goal. Its disappearance is a byproduct, not a goal. If you make it your goal, you perpetuate suffering. In fact this is one of the ways the separate self perpetuates itself, sometimes for decades, by trying to get rid of itself. Suffering is to the mind what pain is to the body. You put your hand in the fire, you experience pain. The pain is not a mistake. It’s not something that’s wrong. The pain is there – it’s the intelligence of the body telling you ‘Take your hand out of the fire.’ So pain is working on behalf of your wellbeing. Suffering is exactly the same at the level of the mind. It is cooperating with your desire for happiness. It’s telling you ‘You’ve got your hand in the fire.’ In this case, it’s telling you ‘You’ve mistaken yourself for a separate, limited awareness. Take a look. Take a look.’ So suffering is to the mind what pain is to the body. It’s just a wake-up call. It’s saying ‘You’ve mistaken yourself for an object, for a limited self. Have another look.’ You’re taking a look in order to look at the separate self that you have mistaken yourself for. In that moment you are thinking and feeling on behalf of a separate self. So you are now looking at the separate self on whose behalf you are thinking, feeling and acting. It’s like you spend your life preparing jars to collect the water in a mirage. Your suffering tells you ‘Go and have a look in the mirage. Go and have a look at this water you are spending your entire life organizing and planning around.’ What’s going to happen when you go up to the mirage and see the water isn’t there? What’s going to happen to your water jar business? You’re just going to lose interest in it. You’re just going to stop manufacturing. There’s no water to collect. You just forget it and move on. Suffering is saying ‘Go up to the mirage. See that there is no water there. Go into your experience. See that there is no separate self there.’ That seeing will take care of everything else. And then if you want, you can engage in these loving contemplations, which is a kind of cooperation with the dismantling of the water jar business. It’s post-going-up-to-the-mirage. It’s post-enlightenment sadhana. Enlightenment is seeing what we are. The dismantling of the water jar business is a post-enlightenment sadhana. It’s what we do after the recognition of our true nature and it’s just a gentle, loving cooperation at the level of the body, with what we have already understood. We’re just helping the body feel itself in a way that is consistent with our new understanding. … Don’t worry if this extraordinary event called enlightenment doesn’t seem to have taken place. Remember that enlightenment is not 'an event'. It doesn’t 'take place'. The mind is not party to it. It’s not present when this non-event occurs. It knows nothing of it. So don’t worry about that. Just keep exploring what you truly are. Am I a separate limited awareness? Or is the awareness I know myself to be, totally open, unlimited and ever-present? Because the belief and the feeling that what I am comes and goes, and is limited, and therefore lacking - that single belief and feeling, is at the heart of all your suffering. That’s the only thing in suffering that needs to be explored, not the whole paraphernalia of whatever it is that seems to be causing the suffering. Because if you explore each of the causes in turn, it’s just endless – money, work, relationships … it goes on forever. All these different colors, different facets of suffering, ... It all hinges on one thing: the belief that what I am, the ‘I’ that is knowing my thoughts, and hearing these words right now, the awareness I know myself to be shares the limits and the destiny of the body-mind. That’s it. With that belief, we seem to shrink into a separate self and all our suffering is dependent on that belief and feeling alone. So once that’s clear, you become naturally one-pointed. You see that all your suffering is just based on one thing. So all your disparate energies are now gathered together in that one direction. What am I truly? You even forget about suffering, because you’re dealing with what’s at the heart of it. You forget about the paraphernalia of suffering. Who is this one, this self that is suffering? Who is this one on whose behalf I spend my life thinking and feeling, acting and relating, I spend my life serving? This self – who is it? I’ve never seen it. Where are you? Come out. I want to make your acquaintance. Show me what you’re made of. The analogy is of a servant who’s been living in this big old house, serving an old man all his life. And the old man is extremely demanding and unreasonable. The servant is up at five o’clock every morning, cleaning his shoes, making his fire, doing his breakfast etc and he spends his whole life, morning till night serving this old man. He never actually sees the old man. The old man is a bit of a recluse and lives in his bedroom. The servant just has a routine. He just goes through his routine. He begins to get curious. He goes to the pub every now and then on a rare day off and his friends tell him ‘You know you should go and talk to the old man. You should go and see him if he’s so unreasonable.’ So eventually he plucks up his courage and knocks on the bedroom door to discuss his work with the old man. He doesn’t answer. The next day he plucks up courage again, he doesn’t answer, so he takes a peek through the door – can’t see him. The next day he has a bit more courage and opens the door a bit more, puts his head inside the door - he’s not there. So then he get’s a bit bolder and goes in, looks around – it’s funny, he’s not there. He looks in the bathroom – not there. He explores the whole room. And he realizes that this man I’ve been serving all my life, this tyrannical man on whose behalf I’ve been laboring, he’s not there! He was never there! The separate self is like that. We spend our lives thinking, feeling, acting and relating on behalf of a self that is not there. So that’s what we do here. We explore all the bedrooms, then the bathroom, then the cupboards, then the drawers. We look everywhere. The more we look, the greater our confidence grows in knowing that he’s not there. Now it doesn’t necessarily happen at one moment – ‘OK now I’ve discovered that it’s not there’. There’s just a growing confidence day-by-day. It may come in one moment, but it usually doesn’t. It’s just this confidence, this conviction grows in you. He’s not there. And in proportion to that conviction, your thoughts, feelings, activities and relationships begin to change accordingly in direct proportion to your conviction that the old man is not there. You may never be able to say ‘At that moment I discovered he wasn’t there.’ It’s not necessary. Most people can’t say that.” Rupert Spira
"Basically, when we are talking about mindfulness, we are talking about awareness - pure awareness. It is an innate human capacity that is different from thinking but wholly complementary to it. It is also "bigger" than thinking, because any thought, no matter how momentous or profound, illuminating or destructive, can be held in awareness, and thus looked at, known, and understood in a multiplicity of ways which may provide new degrees of insight and fresh perspectives for dealing with old problems and emergent challenges, whether individual, societal, or global. Awareness in its purest form, or mindfulness, thus has the potential to add value and new degrees of freedom to living life fully and wisely and, thus, to making wiser and healthier, more compassionate and altruistic choices - in the only moment that any of us ever has for tapping our deep interior resources for imagination and creativity, for learning, growing, and healing, and in the end, for transformation, going beyond the limitations of our presently understood models of who we are as human beings and individual citizens, as communities and societies, as nations, and as a species." Jon Kabat-Zinn PhD, Mindful Nation UK
Many of us have a strong, recurrent tendency to waste a lot of time, energy & heartache on external events that have already passed, or are unlikely to happen in the future. In no way is this useful or practical such as seriously deciding to change our behavior, or drawing up a real action plan. By obsessing over the contents of consciousness like this, we inflict tremendous unnecessary suffering on ourselves.
“We are all prisoners of our minds. This realization is the first step on the journey to freedom.” Ram Das “When water is still it is like a mirror …. And if water thus derives lucidity from stillness, How much more the faculties of mind? The mind of the sage being in repose Becomes the mirror of the universe.” Chuang Tzu
We're free to effortlessly shift from attending to the contents of (our noisy egoic) consciousnessto directly experience the depth of stillness & silence within - the vast field of consciousness itself. Contents can be compared to clouds, while (transpersonal post-symbolic) consciousness is the sky in which clouds occasionally float by. See: http://jglovas.wix.com/awarenessnow#!Two-Levels-of-Consciousness/c17jj/56f14e0c0cf266a292561f27
Automatically, reflexively, by default, we "look out for #1" - "me, myself & I" - we're self-centered. We're primarily concerned with our own safety, nutrition, shelter, health, wealth, power, prestige, fame, etc, etc, all of which, we assume (hope), means our personal happiness will be more or less assured. And there's nothing wrong about wanting to be happy - it's perfectly normal & reasonable. Many of us behave as if our happiness will increasein proportion toour health, wealth, power, fame, and the opulence of our clothes, homes, cars, vacations etc. But research shows that above a certain surprisingly modest family income, which permits having reasonable basic necessities, there's NO gain in happiness or quality of life with increasing wealth. I see parallels with ethanol consumption - a drink or two may feel good; being drunk does not; while alcoholism is heading for "rock bottom". Doesn't the phrase "Looking for love in all the wrong places" somehow resonate? If we're at all self-reflective, we'll notice a hunger or yearning that we can't seem to satisfy for any length of time, no matter what. Smart, young, energetic university students often seem certain that they control their own futures. Ahhh, the sweetillusion of control!However, as the decades flow by, we repeatedly see just how little control we have over our own & our loved ones' lives. The healthiest, most intelligent approach to transcending this hunger or yearning is found by discovering our true identity - who we really are. Wisdom traditions have known this for thousands of years: http://jglovas.wix.com/awarenessnow#!The-Real-Voyage-of-Discovery-New-Eyes/c17jj/56afc4e40cf2062bd412b06e
How can we let go of clinging to life, near the end of life?
“Be happy in every moment. … You don’t need to change anything. Let everything happen just as it comes. Just flow with it. It’s the process; everything dissolves into you, so change with whatever happens.”
“What practice makes it easier to let go of this life?”
“The best practice, is calm abiding. Remain with the breath. Develop calmness inside. Join awareness and the breath. Trusting these. Trusting the knowing. Trusting the calmness. Not pushing yourself to make any changes. And not paying attention to what others say about it.” Khandro Rimpoche in: Olivia
Ames Hoblitzelle. “Ten Thousand Joys & Ten Thousand Sorrows. A
Couple’s Journey through Alzheimer’s.” Penguin, NY, 2008.
“If you accept life and death without any conditions, your life will become supple instead of rigid. You will not create strife." Katagiri D. “You have to say something. Manifesting Zen insight.” Shambhala, Boston, 1998.
