The Off-spring of Spring
Nurtured by nature
In the wild I dwell
A contented heart
But no one to tell
The heir of the air
I float on the clouds
Such freedom such bliss
No hustle no crowds
The son of the sun
Ablaze with pure light
Never ending joy
That brightens the night
The off-spring of spring
Alive and aware
Transmitting the law
Without fear or care
Ven Edo Shonin and Ven William Van Gordon
“Father, forgive them, for they know not what they do”. These are the words that Jesus Christ is believed to have cried out approximately 2,000 years ago during his crucifixion at Golgotha. We were recently reminded of these words during a relaxing discussion with a friend of ours who is a Christian monk in the Franciscan tradition. According to the Christian teachings, Christ died because he wanted to absolve us of our sins. Whilst there is no doubt some truth in this, it is also true to say that Christ died because the people killed him.
Christ revealed his enlightened presence to the people and deeply touched their hearts and minds. He demonstrated to the people that the Kingdom of God was within them and he presented them with a basic choice. That choice was so primordial, so pure, so black and white, that it was impossible for people to ignore it. The choice they were presented with was to devote themselves to the practice of basic goodness and work towards liberation or to continue living in ignorance. It was as simple and clear cut as that. There was no room for misunderstanding, no room for excuses, and no room for ego’s games. Christ had laid the truth bare.
Although everyone who met Christ recognised the choice they were presented with, few of them had the courage to follow him. Indeed, a few venomous whispers into people’s ears by some of the high priests was all that it took for them to make up their minds and turn their backs on Christ. It is not so much that the people began to doubt Christ, but rather, they began to doubt themselves. They began to doubt what they had seen and experienced with their own eyes and hearts whilst in Christ’s presence.
Of course, the above pattern of events is not just limited to Jesus Christ but appears to repeat itself whenever an enlightened being decides to expound the teachings. For example, once when the Buddha was residing in the Jeta Grove, some jealous ascetics from Savatthi tried to discredit him and his disciples. They instructed a young female ascetic called Sundari to make acquaintance with the Buddha and to request his teachings. On an occasion when the Buddha was the last person to see Sundari, the ascetics killed her and buried her body near to the Buddha’s meditation hut. They then visited the King and accused the Buddha of sexual misconduct and of killing Sundari in order to conceal his misdeed.
There are numerous other accounts within Buddhism of meditation masters whose enlightened presence has provoked hostility in the people. Some examples are: (i) the Mahasidda Padmasambhava who was ordered to be burnt alive in Tibet by King Indrabodhi, (ii) the translator Vairotsana who was banished from Tibet, (iii) the Japanese monk Nichiren Daishonin who, following a failed execution attempt, was exiled to a remote Japanese island, (iv) the Indian Buddhist saint Shantideva who was treated with contempt by the monastic community, and (v) the Japanese Zen master Haquin who was falsely accused of sexual misconduct.
The most unfortunate thing about all of these examples is that today, many centuries later on, most people don’t seem to have taken the message to heart. People gossip about their friends and neighbours or believe what is written in the newspapers without even caring whether it might be true. They visit the church or temple for social conformity or out of habit rather than to engage in spiritual practice. People wearing religious robes and false smiles attempt to amass large followings whilst inside, their hearts and minds are overrun with corrupt intent. In short, most people choose not to take responsibility for their thoughts, words, and actions and they crucify the enlightened nature that lies in their hearts.
So it is useful to always ask ourselves the following questions: Would I recognise Christ if he walked into my life? Would I truly surrender my heart to the Buddha and allow him to dismantle my ego? Am I suffocating my Buddha nature or my Christ nature? Do I have the courage to follow Christ or do I pretend that I don’t have that choice?
The sad truth of the matter is that if Christ returned today, the majority of people would be too busy or too caught-up in their own selfish pursuits in order to recognise him. In fact, the likelihood is that they would kill Christ all over again. This might not be as brutal as nailing him to a cross, but might take the form of labelling him a charlatan, spreading malicious rumours, or finding some other means to try and exile him from society. If the next time Christ comes and the people choose to kill him again, rather than the words used to open this post, perhaps Christ would say the following: “Father forgive them, for surely by now they know what they do”.
Ven Edo Shonin and Ven William Van Gordon
“Padre, perdonali, perché non sanno quello che fanno”. Si ritiene che queste sono le parole che Gesù Cristo gridò circa 2.000 anni fa, durante la sua crocifissione sul Golgota. Queste parole ci sono state recentemente ricordate nel corso di una discussione rilassante con un nostro amico che è un monaco cristiano nella tradizione francescana. Secondo gli insegnamenti cristiani, Cristo è morto perché voleva assolvere ai noi i nostri peccati. Anche se non vi è alcun dubbio della veritá in questo, ma è anche vero che Cristo è morto perché la gente lo uccise.
Cristo rivelò la sua presenza illuminata al popolo e toccò profondamente i loro cuori e le loro menti. Egli dimostrò alla gente che il Regno di Dio era dentro di loro e li presentò con una scelta di base. Tale scelta era così primordiale, così pura, così bianca e nera, che era impossibile per le persone a ignorarla. La scelta con la quale sono stati presentati era l’invito a dedicarsi alla pratica della bontà fondamentale e proseguire verso la liberazione o l’illuminazione oppure di continuare a vivere nell’ignoranza. È stato così semplice e chiaro. Non c’era spazio per equivoci, nessun spazio per le scuse, e non c’era spazio per i giochi dell’ego. Cristo sottopose a loro la verità nuda.
Sebbene tutti coloro che hanno incontrato Cristo hanno riconosciuto la scelta con la quale sono stati presentati, pochi di loro hanno avuto il coraggio di seguirlo. Infatti, pochi sussurri velenosi nelle orecchie della gente da alcuni dei sacerdoti è stato tutto ciò che ci é voluto per le persone nel prendere una decisione e voltare le spalle a Cristo. Non è tanto che la gente ha cominciato a dubitare di Cristo, ma piuttosto, ha cominciato a dubitare di se stessa. La genta ha cominciato a dubitare di quello che aveva vissuto e visto con i loro occhi e il loro cuore, mentre nella presenza di Cristo.
Naturalmente, il suddetto modello di eventi non si limita solo a Gesù Cristo ma sembra ripetersi ogni volta che un essere illuminato decide di esporre gli insegnamenti. Ad esempio, una volta quando il Buddha risiedeva nel boschetto di Jeta alcuni asceti gelosi da Savatthi cercarono di screditarlo e i suoi discepoli. Essi incaricarono una giovane asceta femminile chiamata Sundari per fare la conoscenza con il Buddha e richiedere i suoi insegnamenti. In un’occasione quando il Buddha fu l’ultima persona a vedere Sundari, gli asceti la uccissero e seppellirono il suo corpo vicino alla capanna di meditazione del Buddha. Poi visitarono il re e accusarono il Buddha di cattiva condotta sessuale accusandolo di aver ucciso Sundari al fine di nascondere il suo misfatto.
Ci sono numerosi altri racconti nel Buddhismo di maestri di meditazione la cui presenza illuminato ha provocato ostilità nelle persone. Alcuni esempi sono (i) il Mahasidda Padmasambhava chi fu ordinato di essere bruciato vivo in Tibet dal re Indrabodhi, (ii) il traduttore Vairotsana che fu bandito dal Tibet, (iii) il Monaco giapponese Nichiren Daishonin che, a seguito di un fallito tentativo alla sua esecuzione, fu esiliato a una remota isola giapponese, (iv) il Shantideva uno santo buddhista indiano che fu trattato con disprezzo da parte della comunità monastica e (v) il Maestro Zen giapponese Haquin che fu falsamente accusato di abusi sessuali.
La cosa più sfortunata di tutti questi esempi è che oggi, molti secoli più tardi la maggior parte delle persone non sembrano avere preso a cuore il messaggio. La gente dice dei pettegolezzi sui suoi amici e vicini di casa o crede in ciò che c’è scritto sui giornali senza curarsi che se sia vero o meno Persone che indossano abiti religiosi e hanno falsi sorrisi tentano di accumulare molti seguaci mentre al loro interno, nei loro cuori e nelle loro menti, vi sono intenzioni di corruzzione. In breve, la maggior parte delle persone sceglie di non assumersi la responsabilità dei loro pensieri, le loro parole e le loro azioni ed esse stesse crocifiggono la natura illuminata che si trova nei loro cuori.
Quindi è sempre utile domandarci: riconoscerei Cristo se entra nella mia vita? Sarebbe veramente possibile per me concedere il mio cuore al Buddha e permettergli di smantellare il mio ego? Io sto soffocando la mia natura di Buddha o la mia natura di Cristo? Avrei il coraggio di seguire Cristo o faccio finta che non ho questa scelta?
La triste verità è che se Cristo tornasse oggi, la maggior parte delle persone sarebbe troppo occupato o troppo assorta nei propri inseguimenti egoistici, per riconoscerlo. Infatti, la probabilità è che lo ucciderebbero nuovamente. Questo potrebbe non essere così brutale come inchiodarlo a una croce, ma potrebbe essere di etichettarlo come un ciarlatano, diffondendo voci maligne , o trovare altri mezzi per cercare di escluderlo /emarginarlo dalla società. Se la prossima volta che Cristo viene e la gente sceglie di ucciderlo di nuovo, anzichè utilizzare le parole usate per aprire questo post, forse Cristo direbbe quanto segue: “Padre, perdona loro, perché sicuramente ormai sanno quello che fanno”.
Ven Edo Shonin and Ven William Van Gordon
Buddhism originated approximately 2,600 years ago and is based on the teachings of Siddartha Gautama who is said to have been born in Lumbini (near the Nepalese/Indian border). At approximately 29 years of age, Prince Siddartha is believed to have left behind worldly and palatial life (against his parent’s wishes) to become a homeless mendicant who attained ‘enlightenment’ approximately six years later whilst meditating under the Bodhi tree at Bodhgaya in east India. He henceforth became known as Shakyamuni Buddha who ‘turned the wheel of Dharma’ in Varanasi and taught elsewhere throughout India before passing away in Kushinagar (north India) at approximately 80 years of age.
Although accounts of the Buddha’s life are well-documented, rather than the worship of an historical figure, Buddhist practice is quintessentially concerned with the everyday application of spiritual and meditative principles as a means of transforming suffering and realising the ‘Buddha nature’ (Sanskrit: sugatagarbha) that lies within each and every one of us.
To call ourselves a real Buddhist, we have understood that the Buddhist teachings are just one means of actualising a universal truth. They are a finger pointing to the moon and not the moon itself. For this reason, the Buddhist practitioner should be as comfortable with visiting a church, a synagogue, or a mosque, as they are with visiting a Buddhist Temple. In other words, to call oneself a real Buddhist, one has to let go of any kind of attachment to that label.
Please don’t try to own the Buddhadharma. Please don’t feel the need to retaliate against those who defile it. Please don’t try to make people become Buddhists. Please don’t try to become a great meditation teacher. Just simply be the teachings. Work in harmony with the conditions around you and allow your enlightened presence to grow organically. In time, that presence will be felt by everyone you meet. It will sound throughout the entire universe – like the roar of a lion in full prime.
Ven Edo Shonin and Ven William Van Gordon
Along with a friend and colleague of ours – Professor Mark Griffiths – we recently published an article in the journal of Education and Health about the health benefits of mindfulness for children and adolescents. In our paper, we made reference to an on-going debate amongst scientists regarding the most appropriate age to teach mindfulness to children. For example, some scientists are of the view that children are developmentally suited to be taught mindfulness from around 7-8 years old. Other scientists believe that a child’s concentration span is too underdeveloped at this age and that mindfulness should not be taught to children until they are 12-14 years old.
These different scientific standpoints offer interesting perspectives on the most appropriate time to introduce children to the practice of mindfulness. However, from the Buddhist view, the best time to teach mindfulness to children is right now. In other words, the earlier a child is introduced to mindfulness the better. The idea of teaching mindfulness to very young children may sound a bit strange, but perhaps less so if one is prepared to think outside of the box (or outside of the classroom) a little.
Conducting classroom sessions or giving individual instruction is only one way of teaching mindfulness. Another way is for the teacher or parent to just simply be mindful. In our teaching and research of mindfulness and meditation (whether with children or adults), something we observe again and again is that students place a great deal of importance on the extent to which the instructor or teacher is able to impart an embodied authentic experience of mindfulness. Put differently, if the person teaching mindfulness is on some kind of spiritual trip, or their experience is limited to information they have derived from reading a few books or from attending a few meditation retreats, then children tend to notice this and become less receptive. On the other hand, a parent or teacher who is ‘well-soaked’ in meditation is teaching from an experiential standpoint. They naturally exert a reassuring presence that helps children to relax and connect with their own capacity for spiritual awareness.
An analogy sometimes used in the Buddhist teachings is that the person teaching mindfulness should be like a graceful swan. The swan is confident and elegant in the way it moves. It glides effortlessly through the water without disturbing it too much. When a parent is mindful of their being, when they walk around the home fully conscious of each and every breath and each and every step, then they assume a calming presence that naturally pervades the entire household. When a child observes their mother or father living gently, having time for life and for one another, and not rushing their lives away, then happiness grows in the child’s heart and they feel secure and cradled by their parents’ spiritual presence.
Rather than lots of individuals living separate and fragmented lives within the same household, the family becomes a real home once again. Family members are happy to sit and truly enjoy each other’s company without needing to be constantly plugged into computer games or television shows. The children naturally begin to think, speak, and act with clarity and awareness. They shine with joy and happiness which is the greatest gift a parent can bestow upon them.
When this wholesome living environment has been cultivated effectively, the home becomes a place of spiritual refuge and nourishment. In these circumstances there’s no real need to sit down and instruct the child in how to practice mindfulness because mindfulness has become a part of their being. Giving instructions in this manner would be like teaching a child how to walk after they have already learned to do so. The child understands intuitively what it means to be awake to the present moment and doing so becomes as natural as riding a bicycle.
Please don’t misunderstand what is being said here. We are not saying that children should not be instructed in how to practice mindfulness. Unfortunately, the family environment that we outlined above is not realistic for many children and therefore other methods of teaching mindfulness are required. However, what we would like to emphasise is that without authenticity in the transmission of mindfulness teachings, then any beneficial effects are likely to be short-lived. Moreover, a person who teaches mindfulness without an experiential grounding can actually cause harm for all concerned.
Ven Edo Shonin & Ven William Van Gordon
Further Reading
Burke, C. A. (2010). Mindfulness-based approaches with children and adolescents: A preliminary review of current research in an emergent field. Journal of Child and Family Studies, 19, 133-144.
Duncan, L. G., & Bardacke, N. (2010). Mindfulness-based childbirth and parenting education: Promoting family mindfulness during the perinatal period. Journal of Child and Family Studies, 19, 190-202.
Flook, L., Smalley, S.L., Kitil, M.J., Galla, B., Kaiser-Greenland, S., Locke, et al. (2010). Effects of mindful awareness practices on executive functions in elementary school children. Journal of Applied School Psychology, 26, 70–95.
Mendelson, T., Greenberg, M.T., Dariotis, J.K., Feagans Gould, L., Rhoades, B.L., & Leaf, P.J. (2010). Feasibility and preliminary outcomes of a school-based mindfulness intervention for urban youth. Journal of Abnormal Child Psychology, 38, 985-994.
Schonert-Reichl, K.A. & Lawlor, M.S. (2010). The effects of a mindfulness-based education program on pre- and early adolescents’ well-being and social emotional competance. Mindfulness, 1, 137-151.
Singh, N., Lancioni, G., Winton, A., Karazsia, B., & Singh, J. (2013). Mindfulness training for teachers changes the behavior of their preschool students. Research in Human Development, 10, 211-233.
Shonin, E., Van Gordon, W., & Griffiths, M. D. (2012). The health benefits of mindfulness-based interventions for children and adolescents. Education and Health, 30, 94-97.
Thompson, M. & Gauntlett-Gilber, J. (2008). Mindfulness with children and adolescents: Effective clinical application. Clinical Child Psychology and Psychiatry, 13, 395-407.
Insieme a una amica e collega nostra – Dr Giulia Cavalli – abbiamo recentemente pubblicato un articolo sulla rivista Educare03 sui benefici per la salute di mindfulness per bambini e adolescenti Nel nostro articolo, abbiamo fatto riferimento a un dibattito in corso tra gli scienziati per quanto riguarda l’età più appropriata per insegnare mindfulness ai bambini. Ad esempio, alcuni scienziati sono del parere che i bambini sono evolutivamente adatti per essere insegnato la mindfulness da circa 7-8 anni. Altri scienziati ritengono che la concentrazione di un bambino è troppo poco sviluppato a questa età e che la mindfulness non dovrebbe essere insegnata ai bambini fino a 12-14 anni.
Questi diversi punti di vista scientifici offrono interessanti prospettive sul momento più appropriato per introdurre i bambini alla pratica della mindfulness. Tuttavia, dal punto di vista buddista, il momento migliore per insegnare ai bambini la mindfulness è adesso – proprio in questo momento. In altre parole, prima un bambino viene introdotto alla mindfulness meglio é. L’idea di insegnare la mindfulness ai bambini molto piccoli può sembrare un po’ strano, ma forse meno se uno è disposto a pensare fuori della scatola (o fuori dell’aula) un po ‘. Lo svolgimento di sessioni in aula o dando istruzione individuale è solo un modo di insegnare la mindfulness. Un altro modo è per l’insegnante o il genitore di semplicemente essere mindful. Nel nostro insegnamento e ricerca di mindfulness e meditazione (sia con i bambini che con gli adulti), qualcosa che osserviamo di ripetutamente è che gli studenti pongono molto importanza alla misura in cui l’istruttore o insegnante è in grado di impartire un’autentica esperienza incarnata della mindfulness. In altre parole, se la persona che insegna la mindfulness è in una sorta di fantasia spirituale, o la loro esperienza è limitata alle informazioni che essi hanno tratto dalla lettura di qualche libro o di frequentare un paio di ritiri di meditazione, i bambini tendono a notare questo e diventano meno ricettivo D’altra parte, un genitore o un insegnante che è ‘ben saturato’ nella meditazione inmsegna dal punto di vista esperienziale. Essi naturalmente esercitano una presenza rassicurante che aiuta i bambini a rilassarsi e connettersi con la propria capacità di consapevolezza spiritual
Un’analogia a volte utilizzata negli insegnamenti buddisti è che la persona insegnamento consapevolezza dovrebbe essere come un cigno grazioso. Il cigno è fiducioso ed elegante nel modo in cui si muove. Si scivola senza sforzo attraverso l’acqua senza disturbarla troppo. Quando un genitore è consapevole del loro essere, quando camminano intorno alla casa completamente cosciente di ogni respiro e ogni passo, allora assumono una presenza calmante che naturalmente pervade l’intera famiglia. Quando un bambino osserva la madre o il padre che vive con delicatezza, che hanno tempo per la vita e per l’un l’atro, che non permettano la loro vita a scorrere via, allora la felicità cresce nel cuore del bambino e si sentono sicuri e cullati dalla presenza spirituale dei genitori.
Piuttosto che un sacco di individui che vivono una vita separata e frammentata all’interno della stessa famiglia, la famiglia diventa ancora una volta una vera casa. Membri della famiglia sono felici di sedersi e veramente godere della reciproca compagnia senza la necessità di essere costantemente collegato a giochi per computer o programmi televisivi. I bambini naturalmente iniziano a pensare, a parlare e agire con chiarezza e consapevolezza. Essi brillano con gioia e felicità che è il dono più grande che un genitore può dare loro.
Quando questo ambiente di vita sano è stato coltivato in modo efficace, la casa diventa un luogo di rifugio spirituale e di nutrimento. In queste circostanze non c’è alcuna necessità reale di sedersi e istruire il bambino a come mettere in pratica la mindfulness perché la mindfulness è diventata una parte del loro essere. Dare istruzioni in questo modo sarebbe come insegnare a un bambino come camminare dopo che il bambino ha già imparato a farlo. Il bambino capisce intuitivamente che cosa significhi essere sveglio al momento presente e facendo così diventa naturale come andare in bicicletta.
Si prega di non fraintendere ciò che viene detto qui. Non stiamo dicendo che i bambini non devono essere istruiti a come mettere in pratica mindfulness. Purtroppo, l’ambiente familiare che abbiamo descritto sopra non è realistico per molti bambini e pertanto sono necessari altri metodi di insegnamento della mindfulness. Tuttavia, ciò che vorremmo sottolineare è che senza autenticità nella trasmissione degli insegnamenti di mindfulness, eventuali effetti benefici rischiano di essere di breve durata. Inoltre, una persona che insegna consapevolezza senza un’adeguata esperienza in realtà può causare danno per tutti gli interessati.
Ven Edo Shonin & Ven William Van Gordon
Ulteriori letture
Burke, C. A. (2010). Mindfulness-based approaches with children and adolescents: A preliminary review of current research in an emergent field. Journal of Child and Family Studies, 19, 133-144.
Duncan, L. G., & Bardacke, N. (2010). Mindfulness-based childbirth and parenting education: Promoting family mindfulness during the perinatal period. Journal of Child and Family Studies, 19, 190-202.
Flook, L., Smalley, S.L., Kitil, M.J., Galla, B., Kaiser-Greenland, S., Locke, et al. (2010). Effects of mindful awareness practices on executive functions in elementary school children. Journal of Applied School Psychology, 26, 70–95.
Mendelson, T., Greenberg, M.T., Dariotis, J.K., Feagans Gould, L., Rhoades, B.L., & Leaf, P.J. (2010). Feasibility and preliminary outcomes of a school-based mindfulness intervention for urban youth. Journal of Abnormal Child Psychology, 38, 985-994.
Schonert-Reichl, K.A. & Lawlor, M.S. (2010). The effects of a mindfulness-based education program on pre- and early adolescents’ well-being and social emotional competance. Mindfulness, 1, 137-151.
Shonin, E., Van Gordon, W., & Griffiths, M. D. (2012). The health benefits of mindfulness-based interventions for children and adolescents. Education and Health, 30, 94-97.
Thompson, M. & Gauntlett-Gilber, J. (2008). Mindfulness with children and adolescents: Effective clinical application. Clinical Child Psychology and Psychiatry, 13, 395-407.
Hearken to the Dharma
All you great teachers and meditators,
Who mistake self-grasping and pride for the two accumulations,
In whom true renunciation and devotion never arise,
You, pleasure seekers, hearken to the Dharma that keeps death in mind.
Proudly claiming to be great Buddhists,
Judging others as ‘right’ and ‘wrong’,
Spreading doubt and disparaging the Law Holders,
You, Dharma destroyers, hearken to the Dharma beyond all concepts.
Practicing sophistry you deceive the foolish,
Competing for renown like Mara princes,
Dragging your followers to the miserable realms,
You, evil doers, hearken to the Dharma of karmic cause and effect.
For View you delight in ‘self’ and ‘other’,
For Meditation you indulge in scheming thoughts,
For Action you mindlessly vomit through your three doors.
You, delusion revellers, hearken to the Dharma that knows Mind as all.
Ven. Edo Shonin and Ven. William Van Gordon
Life is a very rare and precious happening. On this earth there are seven billion human beings and countless other sentient beings. The life that each being is living is happening uniquely and genuinely only to them. No life is the same.
The blackbird spent many lifetimes perfecting his song just so you could hear him – in that exact moment of time and space. She is singing just for you. Likewise, you spent many lifetimes perfecting yourself so that you could be present at that exact moment to hear what she has to say. The same is true for all of our encounters with all phenomena.
If we allow the mundane mind with its emotions, thoughts, feelings, and wrong views to invade that moment, then that moment will pass completely unacknowledged. The blackbird’s song will be missed and life will take a completely different course, captained by the unruly mind.
Understand that this life is yours to live. So train the mind to sit quietly and invite the mind to join you in this marvellous and wondrous adventure. Stop and sit in stillness. Listen to the colours of life, see the sounds of life, taste the joy of life, breathe, and allow life to breathe you.
Nowhere to go, nothing to do
No reputation to build, none to defend
No possessions to amass, none to protect
This is fearlessness born of Apranihita
Simply here, simply now
Simply birth, simply death
Simply content, simply aware
Simply abiding, simply being
No space, no time,
So no here, no now.
No self, no other,
So no attachment, no aversion.
Letting go with nothing to let go of
Practice with no path to walk
Simply being with nothing to be
This is the all-pervading wisdom of Dharmadhatu.
Ven. Edo Shonin and Ven. William Van Gordon
Are you breathing? Are you alive? Are you being? These may seem like strange questions but read them again and look at what they are asking. Are you truly aware that you are breathing and are you truly aware that you are living? Are you fully aware of your in-breath and your out-breath? Whether that breath is long or short, deep or shallow, rough or smooth? Are you aware of the point where breath enters the body at the tips of the nostrils? Are you aware of the empty space that exists between the in-breath and out-breath? Does the breath roll-in gently of its own accord or are you forcing it? Does your out-breath cease when you breathe in, or does it continue indefinitely throughout space and time? Is your in-breath your in-breath or is it made up of other peoples’ out-breath? Can you see your breath in the eyes of the person you dislike, or in the tears of the elderly person who is completely alone and neglected by society?
Let’s leave the breath for a moment and take a look at our thoughts, words, and actions during the day. Are you fully aware of all that you experience during the day? Or does the day simply happen – it begins with getting up in the morning and before we know it the sun has set and we’re falling back to sleep. The day has gone by – never to return again – another day of our lives has expired. Perhaps on Sunday you wash the car but I ask you – are you actually washing the car or are you thinking about the football match you’ll be watching on the television when you go inside? Alternatively, are you thinking about tomorrow – Monday – back to work – the same old grind of unawareness. The days pass, the weeks pass, we can’t wait for our holidays and they pass too. The years pass, and we get old and die.
Life is an extraordinarily rare and fragile gift. If we are fortunate, it may last for 100 years. Each and every moment contained within those 100 years is profoundly unique. Nobody else will experience that moment and it will never arise again. It was born, it lived, and it died – gone forever. If we are not fully aware of all that we see, hear, smell, taste, and touch in each and every moment then we have to conclude that we are not fully alive. The person who chooses not to be fully aware of their life is no better than a walking corpse – would you agree?
We are born with an in-breath, we leave this world with an out-breath. That which happens in between is the preciousness of life. Be aware of it. Breathe it moment by moment. Enjoy it. Live it. It is yours to live.
Ven Edo Shonin & Ven William Van Gordon
Stai respirando? Sei vivo? Siete presenti nel qui e ora? Questi possono sembrare strane domande ma leggere di nuovo e guardare a ciò che stanno chiedendo. Siete veramente consapevoli che state respirando e seite veramente consapevole che siete in vita? Siete consapevoli del vostro inspirazione e la vostra espirazione sia che il respiro è lungo o corto, profondo o superficiale, ruvida o liscia? Siete a conoscenza del punto in cui il respiro entra nel corpo alle punte delle narici? Siete a conoscenza dello spazio vuoto che esiste tra l’inspirazione e l’espirazione? Permettete il respiro di muoversi delicatamente e spontaneamente oppure lo stai forzando? Il Vostro espirazione si ferma quando prendette un ispirazione o lo fatte continuare all’infinito nello spazio e nel tempo? La vostra ispirazione è veramente la vostra oppure è fatta dall’ espirazione altrui? Riesci vedere il tuo respiro negli occhi della persona che non ti piacce o nelle lacrime della persona anziana che è completamente da solo e trascurato dalla società?
Lasciamo il respiro per un attimo e diamo un’occhiata ai nostri pensieri, parole e azioni durante il giorno. Sei totalmente consapevole di tutto ciò che si verificano e sperimenti durante il giorno? Oppure il giorno semplicemente accade senza che lo sapiamo – si comincia con alzarsi al mattino e prima di sapere che sa che il sole è tramontato e ci ritiriamo per dormire. La giornata è passato – non tornará mai più – un altro giorno della nostra vita è scaduto e finita. Forse la domenica si lava l’auto, ma vi chiedo – stai davvero lavando la macchina o stai pensando alla partita di calcio che potresti guardare alla televisione quando si va dentro casa piu tardi? In alternativa, state pensando di domani – lunedì – tornate al lavoro – la stessa macinatura vecchia di inconsapevolezza. I giorni passano, le settimane passano, non vediamo l’ora per le nostre vacanze e essi passano anche. Gli anni passano, e noi invecchiano e moriamo.
La vita è un dono straordinariamente raro e fragile. Se siamo fortunati, la vita può durare per 100 anni. Ogni momento contenuta all’interno di quei 100 anni è profondamente unico e originale. Nessun altro sperimenterà quel momento e non potrà mai risorgere. Nasce, si vive, e morì – andato per sempre. Se non siamo pienamente consapevoli di tutto ciò che vediamo, sentiamo, odoriamo, gustiamo e tocchiamo in ogni momento quindi dobbiamo concludere che non siamo affatto vivi. La persona che sceglie di non essere pienamente consapevoli della loro vita non è meglio di un cadavere ambulante – siete d’accordo?
Siamo nati con un in-respiro, lasciamo questo mondo con una espirazione. Ciò che accade in mezzo è la preziosità della vita. Essere a conoscenza di esso. Respirate momento per momento. Godetela. Viverla. É il vostro da vivere.
Ven Edo Shonin & Ven William Van Gordon
Authentic Spiritual Lineage
If a person has genuine spiritual realization, they are authorized to transmit the spiritual teachings. All titles, held-lineages, endorsements, acclamations, life accomplishments, life mistakes, and years spent in training are irrelevant.
If a person is without genuine spiritual realization, they have no such authority. All titles, held-lineages, endorsements, acclamations, life accomplishments, life mistakes, and years spent in training are irrelevant.
Ultimately, true authorization to transmit the spiritual teachings comes from awaking to the timeless truth of emptiness. It seems that some form of spiritual guide is required to effectuate this awakening.
Ven Edo Shonin, Psychological Well-being and Mental Health Research Unit, Nottingham Trent University, Nottingham, UK
Ven William Van Gordon, Awake to Wisdom Centre for Meditation, Mindfulness & Psychological Well-being, Nottingham, UK
Carry your Meditation Cushion with You
When you blow out your candles and stand up from your meditation cushion – that’s when your meditation practice starts. As meditators, we should try not to create a separation between formal meditation sessions and everyday living. In fact, it’s only when a person can retain their meditative awareness whilst, for example, travelling on a congested tube, writing at the computer, or watching the television that they can truly call themselves a meditation practitioner. That’s why some meditation teachers tell their students to carry their meditation cushions with them at all times.
There is a lot of scientific evidence that supports this approach to meditation practice. For example, in the psychological literature there is a concept known as ‘dispositional mindfulness’. Dispositional mindfulness refers to the natural or enduring level of mindfulness a person has rather than a temporary level that expires at the end of a given meditation session. Dispositional mindfulness is therefore sometimes referred to as a person’s ‘trait’ level of mindfulness rather than their ‘state’ level. Studies have shown that people with higher levels of dispositional mindfulness are less likely to be overcome by anxiety or stressful life situations1-3. Similarly, in our own research based on an eight-week meditation and mindfulness intervention known as Meditation Awareness training (MAT)4,5, those participants who best manage to integrate their mindfulness practice into daily living tend to be the ones who show the greatest improvements in overall levels of psychological and spiritual wellbeing.
Ven Edo Shonin, & Ven William Van Gordon,
References
Dr Edo Shonin 