Mindfulness of Body and Breath

We encounter many obstacles, habitual tendencies & patterns. These can be transformed through mindfulness, compassion & intention.

The I/me sense arises within a field of kamma. This requires consistent relational practice as we respond to both phenomena (object-experience) and activations (subject-experience) in the field. Mindfulness and a good somatic sense are the keys to relate to experience without clinging or proliferation.

Patience in the Buddhist tradition is seen as a quality that becomes polished as we awaken our minds and hearts. The cultivation of patience becomes an art form; fluidly brought into the moment, imbued with flexibility, mindfulness, and Metta (loving-kindness). We need this quality to help us meet our selves, our neighbors, and the world with openness. Patience can help us be more grounded and present when we face that which makes us angry, fearful, or confused.

There are 3 kinds of wisdom: discernment, skillful means and realization. Walking meditation and appropriate mindfulness are skillful means for cultivation. Together they bring around a stewarding akin to that of the sheepdog that moves within the flock, not outside it. This results in the deep harmony of samādhi.

A guided meditation through the Ānāpānasati sutta. Establishing a comfortable, upright posture, incline awareness toward direct experience of the body. Sustain appropriate mindfulness and citta will sensitize to the qualities we call 'body’. This exercise resets the mind, which is then gladdened, steadied and cleared so that insight can develop.

Mindfulness is an empowered awareness that exerts authority over dukkha. Mindfulness doesn’t contract or become agitated by it. Holding steady and curtailing proliferation, it provides the proper laboratory within which wisdom can arise.

Exploring Maranasati: Mindfulness of Death/Awakening to Life. This talk highlights the normalcy of Death. We survey how death is related to in various Buddhist traditions as well as discussing personal experience of death as part of contemplative practice.

Sati – mindfulness – is only mentioned once in the Ānāpānasati sutta. ‘Directly feeling and knowing’ – pajānati – is the mode of practice. When we’ve attuned to this, we move to ‘training’. This phase of ānāpānasati begins with training in deeper sensitivity of the entire body.

James welcome Stephen Fulder who explores themes from his new book What’s Beyond Mindfulness? and shares about the Israeli sangha.

What are the qualities of skillful effort, and how does it cooperate with mindfulness and concentration.

Dhamma practice is the channel for direct experience: that which is entered through the door of feeling. This is not the ‘mental’ knowing: the somatic sense responds to feeling. Your place of practice is this direct ‘feeling-knowing’ – pājānati – through mindfulness of the body.

We contextualize our conditioning in relationship to the different “parts” of our experience—related to our thinking, emotions, and body—by examining some the social and cultural history of the last few hundred years, in which thinking has been increasingly differentiated from emotions and the body. We then examine further the nature of our ordinary, habitual experience of the body. The main focus is on a number of “body practices,” including mindfulness of the body in both formal meditation and daily life, ways to self-regulate when there is high activation, using the body in investigation of experience, and the body as a key to presence in speech and interaction.

After spending a recent retreat with Ven. Analayo Bhikkhu at Spirit Rock on this subject, James offers his understanding of Ven. Analayo's explanation of the discourse and how it can be applied in our meditation practice. You can also go to (paste it in your browser) this link to hear Ven. Analayo's Anapanasati guided meditation. https://www.windhorsepublications.com/mindfulness-of-breathing-audio/

We are on a mountain with a tremendous view. Let the breath speak to us. Stay present and watch, both the joy and the suffering. Investigate wisely and patiently like a parent whose child may object or run away. We try to see the breath clearly, with mindfulness that is like the sun upon a flower. Attentive and receptive, timeless, and still, we gently soften and mellow – just knowing, observing, and selflessly giving the mind back to pure presence. To trust the breath is to let go moment by moment, discovering its hidden truths – our true home here and now.