When we take time to quiet ourselves, we can all sense that our life could be lived with greater compassion and greater weakness.
The focusing of attention on the breath is perhaps the most universal of the many hundreds of meditation subjects used worldwide.
Taking the one seat describes two related aspects of spiritual work. Outwardly, it means selecting one practice and teacher among all the possibilities, and inwardly, it means having the determination to stick with that practice through whatever difficulties and doubts arise until you have come to true clarity and understanding.
Where we tended to be judgmental, we became more judgmental of ourselves in our spiritual practice.
When repeated difficulties do arise, our first spiritual approach is to acknowledge what is present, naming, softly saying 'sadness, sadness', or 'remembering, remembering', or whatever.
The way I treat my body is not disconnected from the way I treat my family or the commitment I have to peace on our earth.
We must especially learn the art of directing mindfulness into the closed areas of our life.
Samadhi doesn’t just come of itself; it takes practice.
Great spiritual traditions are used as a means to ripen us, to bring us face to face with our life, and to help us to see in a new way by developing a stillness of mind and a strength of heart.
We can bring our spiritual practice into the streets, into our communities, when we see each realm as a temple, as a place to discover that which is sacred.
The longing for initiation is universal and for modern youth, it is a desperate need. When nothing is offered in the way of spiritual initiation to prove one's entry into the world of men and women, initiation happens instead in the road or the street, in cars at high speed, with drugs, with dangerous sex, with weapons. However troubling, this behavior is rooted in a fundamental truth; a need to grow.
We can easily become loyal to our suffering … but it's not the end of the path.
We need energy, commitment, and courage not to run from our life nor to cover it over with any philosophy—material or spiritual.
Two qualities are at the root of all meditation development: right effort and right aim—arousing effort to aim the mind toward the object.
The path of awakening begins with a step the Buddha called right understanding.
As desire abates, generosity is born. When we are connected and present, what else is there to do but give?
Yet I knew that spiritual practice is impossible without great dedication, energy, and commitment.
Skill in concentrating and steadying the mind is the basis for all types of meditation.
For most of us, generosity is a quality that must be developed. We have to respect that it will grow gradually; otherwise our spirituality can become idealistic and imitative, acting out the image of generosity before it has become genuine.
To understand ourselves and our life is the point of insight meditation: to understand and to be free.
In sitting on the meditation cushion and assuming the meditation posture, we connect ourselves with the present moment in this body and on this earth.
Yes, there are troubles in the world. There's war and hatred, there's sickness and difficulty. And there is also an undying spirit, an inviolable consciousness that is born in each of us. It is who we are, and it's everything and it's nothing.
How did we get into this funny-looking body that has a hole at one end in which we regularly stuff dead plants and animals? It's bizarre that we got here, incarnated into this world with these bodies.
No one knows how this world came into being. It is a creation of consciousness itself. It's extraordinary, a mystery.
Whatever you believe cosmologically, we all know the tears of the world. We each carry a certain measure of those tears in our hearts.
"Use whatever has come to awaken patience, understanding, and love."
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