distraction

How to improve your attention span through meditation

girl dressed as superheroYour ability to stick with something varies from activity to activity. For example, when playing Scrabble or a computer game, or watching a movie, you no doubt have thoughts about unrelated things, but you keep coming back to the activity. But in other things, like meditation, you find it more difficult to stay focused, and may even give up.

This all suggests that “attention span” is a question of how you relate to distraction, rather than some intrinsic quality of the mind.

The difference is often to do with rewards: in Scrabble, you naturally get a reward when you’ve completed a word and score points. That gives you a little dopamine hit—not just when you score points, but even when you see the possibility of doing so. You see the promise of getting to a new level in a computer game, and once again there’s a dopamine hit. The movie has quiet parts, where you’re less engaged and the mind wanders, but then the story evolves and you get to see some action, or a shift in the plot and want to know what happens next. Another dopamine hit.

Dopamine is the brain’s “promise of a reward” chemical. It keeps you motivated. Dopamine is in effect saying to your brain, “Keep going! Something good is just around the corner!”

Movies and games have built-in mechanisms for delivering dopamine-based rewards. That’s why we like them. Meditation, less so.

Sometimes meditation is naturally rewarding. We might notice that the mind is becoming a little calmer, and feel good about that. And those kinds of experiences keep you motivated. But when people meditate, especially early on, they mostly notice how distracted they are! This is less encouraging, which is probably why most people give up meditating after the first few days or weeks.

We all have trouble paying attention, and have distracted thoughts popping into our heads that take us away from the task we’re trying to focus on, such as noticing the breathing. There’s a tendency at first to assume that there’s something wrong when this happens, and to think that we can’t meditate. And that sense of “failure” produces very unpleasant feelings that we want to escape from by ceasing to continue the exercise. But in fact it’s normal to get distracted, and if we accept that we can just keep returning to the meditation practice over and over again.

It can be a little shocking, and disappointing. This saps our motivation, making us want to give up.

In meditation, the reward often has to be consciously induced. We can do this by deliberately celebrating small signs of progress. For example, the mind is always going to go wandering, and become distracted. But it always returns to mindful awareness! In meditation, we can either curse ourselves for getting distracted again or celebrate regaining our mindfulness again. Which we choose makes a big difference to our perseverance.

If that seems artificial (which is to say that you’re choosing to believe the demotivating thought rather than the one that motivates you) then you might want to give yourself a little reassurance instead, by saying something like, “It’s OK. This happens to everyone. I’ve returned to mindful attention now, and that’s the important thing.”

Once you’re learned to be a bit less disappointed in distraction and begun to accept it as a normal part of the meditation process, then you start to more consciously celebrate your many, many returns to mindful awareness.

Doing this will help you to stick with the practice. However, you’ll find that your attention span improves not just in meditation, but in other areas of your life too, since you’ve learned an important principle of motivation: criticism deflates, rewards inspire!

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How to create calmness by observing thoughtspace and feelingspace

I was teaching a class the other night and after a guided meditation one woman said she’d found it hard because lots of thoughts came up, and she’d get absorbed in them. Then she had to keep letting go of the thoughts and returning to the breathing. Of course I reassured her that that’s absolutely normal. In fact, noticing that we’ve been caught up in the mind’s stories and returning to our present-moment experience (whether of the breathing or something else) is what meditation is about.

Once you accept that fact, you’re less likely to think of yourself as being a “bad meditator” or to think that your meditation practice isn’t going well just because you get distracted. In fact, under such circumstances your practice is going just as it should.

Many years ago I found it useful to watch what you might call “thoughtspace.” Thoughtspace is the physical location of your thinking. Now you might not have thought of your thinking as having a physical location, but try paying attention right now as you say something to yourself internally. I think you’ll find that your thoughts emanate from a particular place (probably inside your head). If you watch that part of your experience closely — if you monitor your thoughtspace — you’ll think less.

This helps to calm the mind. Except … I also found that there was a kind of secondary thoughtspace. Over and over I’d find that I was watching the primary thoughtspace (the one you just identified) carefully, only to become aware that there was a subtle background whispering coming from somewhere else. The thinking that came from the secondary thoughtspace seemed quieter and less obtrusive, however. The primary thoughtspace seemed to give rise to the kinds of thoughts that completely threw me off track and led into unmindful absorption in daydreams and fantasies. The secondary thoughtspace gave rise to subtler, more whispery thoughts, which co-existed with mindful attention so that I could be observing the breathing (or my primary thoughtspace) and still have a running commentary going on. However, those thoughts could shift to become the center of my attention if I wasn’t attentive enough.

You might want to try watching your thoughtspace and see if the same happens in your own experience.

Having just the whispery thoughts of the secondary thoughtspace is a lot better than having the more “in your face” thinking that normally goes on, but sometimes I like to calm and stabilize the mind even more. So one way to do that is to simultaneously observe your thoughtspace and what you could call your feelingspace.

Feelingspace, as I’m sure you’ve worked out, is a name for the area in the body where feelings arise. The point of observing the feelingspace is not to stop feeling arising! It’s just to observe what’s there. Now feelings can arise in many parts of the body, including the solar plexus and the heart. but most often they manifest in the solar plexus, just south of your sternum.

I don’t mean to imply having a narrow focus. If I were to start my meditation just by noticing the space where my thoughts arise and the solar plexus, for example, then this would feel very constricted and might even lead to a kind of “backlash” where my thinking increased. So although I may be focusing on the solar plexus I’m actually aware of most of the area in the body where feelings arise—basically most of the chest and abdomen. Within this, I’ll have a lightly-held focus on where I tend to be experiencing feelings the most at that particular time.

What I’ve found is that if I observe both the thoughtspace and the feelingspace at the same time, the mind becomes even quieter. The mind may not become completely silent all the time, but there are longer periods of calm.

Whatever you do, don’t get attached to the idea of getting rid of thoughts altogether! You can’t control the arising of thoughts, and they will tend to bubble up. If you have the idea that you’re only “succeeding” when there’s no thinking, then you’ll get frustrated. Just try doing the practice and see what happens. It may take you a while to feel your way into it, since there are a bunch of skills I’ve mentioned that you may have to work on developing — e.g. including two different parts of your experience in conscious awareness at the same time. Some people initially find this tricky since they have the habit of focusing narrowly (although not necessarily mindfully!)

The following things are all excellent outcomes:

If you’re making a gentle effort to observe both thoughtspace and feelingspace at the same time. If you’re able to do so, or getting better at doing so. If you find that you’re a bit more aware of your thinking without getting caught up in it. If you find that periods of distraction still arise but they don’t last as long. If your thinking seems lighter and less compelling than it was before. If you notice periods of time, even brief ones, where there appear to be no thoughts arising. If you’re more aware of the area of the body where feelings arise. If you notice your feelings more. If you notice the interaction between thoughts and feelings.

Basically, any increase in awareness of what’s going on inside you is good. Any movement, however slight, toward peace and freedom is welcome. But mainly what you’re doing is just being mindful of the body, of feelings, and of the mind. It’s about process, not outcomes.

You might want to give that a try and see if it works for you.

I’ve generally found that observing two physically separate parts of my experience has a profoundly calming effect (I call this “the perceptual stretch”) but the fact that feelings and thoughts interact with each other may also help this approach to be effective in calming the mind.

Just one last point, when you have a single candle in a large room, it’s not going to light up the whole space; appreciate the light you have, rather than cursing the darkness that remains. Value any moments of calmness that emerge, rather than lamenting the fact that thoughts are still arising. By valuing calmness, you encourage it to grow.

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Dealing with creative distractions

creative distractions in meditation: man surrounded by star trails

Someone recently asked me about how to deal with useful distractions:

As a creative writer, I think I get some of my best ideas while in a meditative state such as when showering or shaving. My question is what I should do when a ‘useful’ or ‘epiphany moment’ happens while meditating. My instinct is to get up and write my idea down and my fear is that if I go back to my breathing I will lose this idea which has bubbled up from my subconscious. I don’t really see my wandering mind as a thing to avoid but a thing to embrace – which confuses me regarding the practice of meditation.

Mind-wandering is partly a problem because it disturbs us emotionally. Research has shown that we’re distracted—i.e. thinking about something unrelated to what we’re doing—almost half the time. It also shows that these distractions make us unhappy.

Traditional Buddhist teachings agree, and point to five different types of distractions that we get caught up in. We crave pleasant experiences, we think about things that annoy or anger us, we worry, we slip into dream-like states (or even into sleep), and we engage with doubts, telling ourselves stories about our own incompetence or unlovability. All of these states are painful, lead to pain, or are unsuccessful attempts to deal with (usually unacknowledged) pain.

But these “five hindrances,” as they are known, come in varying degrees of intensity. Ill will, for example, may manifest as hateful thoughts about another person, or as mild irritability, or even as an aversion to some experience that we resist experiencing.

It’s the hindrance of craving, or “sense desire,” as it’s termed, that can lead us into the kind of pleasant, creative rumination that my correspondent asked about. In a relaxed state, especially when we’re doing something familiar and repetitive, such as showering, the mind my look for a pleasing distraction in the form of putting together ideas in new and creative ways.

There’s nothing wrong with this, by the way. There’s nothing actually wrong with any of the hindrances, in fact. It’s just that they tend to cause us suffering. In their milder forms, though, that’s generally not the case. Creative thinking in fact can be very enjoyable. One problem is what in economics they call the “opportunity cost.” If you’re creatively daydreaming, you can’t also be mindfully aware of your present moment experience, which is a gateway to a more deeply satisfying level of experience. In meditation, for example, we can end up spending most of our time letting the mind drift in this way. And once it starts drifting, it can be hard to stop it. The mind may well end up straying from pleasant and creative forms of thought to more overtly pain-inducing types of thinking, such as ill will or doubt.

Creative thinking is going to happen, though! Sometimes when I have a creative thought in meditation I’ll cross my fingers. I soon habituate and forget my fingers are crossed, but when the meditation ends I notice that they are in an unusual position and I remember the thought I’d had.

I think it’s also OK to keep a notebook handy and to jot the thought down, in order to get it out of your head. It’s probably less disruptive to the meditation session than it is to worry about losing the good idea!

If creative thoughts keep coming to you in meditation, then usually this is a sign that you’re not giving yourself opportunities to do this in your daily life. If you’re constantly on the go, always doing something, then it’s natural that when you close your eyes to meditate you’ll find that the mind starts digesting all the information you’ve been exposing yourself to, making sense of it, and coming up with creative insights. If you take breaks between tasks, though, and even schedule time for reflection, then it’s less likely that your meditation will be dominated by “good ideas.”

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Distractions as hypnotic bubbles

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As we meditate, thoughts bubble up. Many people are bothered when this happens, and tell themselves that there’s something wrong or that they’re no good at meditating. But having a lot of thoughts arise is OK. Our minds produce thoughts. It’s natural.

While bubbles in water contain gases, the thought bubbles that arise in the mind contain stories. Sometimes the stories inside these bubbles are emotionally compelling, and we can’t resist sticking our heads inside to see what’s going on. The bubble now surrounds our head like a 3D holographic display, complete with images, sounds, and tactile and other sensory information. And the story we’re witnessing is interactive! We now start playing the role of being ourselves, communicating with characters who love us, hate us, or ignore us, or we simply get lost in talking to ourselves about various aspects of our lives.

When we’re lost inside these thought bubbles it’s as if we’re dreaming or hypnotized. We lack self-awareness. We’re participating in our experience but we’re no longer monitoring or observing it. We can stay stuck inside these hypnotic bubbles for a long time, but at some point we realize that it’s not a very wholesome activity for us to be involved in, we remove ourselves from the bubble, and return to the world of sensory reality.

Although they are compelling, with practice we find that we can simply let the bubbles float by us. We’re still aware of the stories they contain, still aware of the emotional pull they exert upon us. But now we’re more in the role of “observer” and no longer a participant in their dramas. The pull is felt less strongly. The stories are seen as unhelpful.

In order to to develop the ability to remain outside of the hypnotic bubbles of your thought, you can practice being aware of the actual physical space around you, and the light and sound and smells that it contains. You can become aware of the entire physical body, and of the myriad sensations arising within it. You can be aware of feelings that arise in the body. You can be aware of the qualities of the mind: is it contacted or expansive; dull or bright; busy or quiet; discontented, happy, or neutral?

Noticing all of this creates a “space” of awareness that’s expended, rather than contracted. The mind is contracted when it’s absorbed in a single thought. It’s expansive when it’s paying attention to the breadth of our experience. When the mind is spacious, there is a sense of there being a distance from our thoughts as they bubble up. With that sense of distance comes freedom—the freedom to observe rather than participate in our inner dramas, the freedom to accept our experience rather than judge and resist it. There may be just as much thinking going on as before, but it’s no big deal. The thinking co-exists with mindfulness.

With practice, we find that although we still get distracted—still get sucked into the hypnotic bubbles that arise within the mind—it becomes easier for us to let our thoughts arise and pass away without becoming hypnotized by them. We find that we naturally do more observing and less participating. We spontaneously find ourselves living in a more spacious realm of awareness. We find ourselves enjoying greater freedom.

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Let your distractions be your teachers

Once, many years ago, I was meditating—or at least I was supposed to be—and I found myself wondering what the Pali for “Palm Pilot” would be.

I had one of these electronic devices in front of me (if you’re not familiar with this ancient technology, think of it as being a very primitive iPod Touch) because I was leading a retreat and had been reading notes from it. I recognized that this train of thought was a hindrance, and as I wondered why it was happening it occurred to me that it was an expression of playfulness. Could it be, I inquired, that my meditation had been lacking in playfulness? Had it been a bit dry and willful? Looking back, I found that this was in fact the case. So for the rest of the sit I allowed myself to to feel playful, regarding the flow of the breathing as being like the movement of a swing on which I was sitting, or the surge of waves on a beach.

The hindrances—our distractions—have a lot to teach us. It’s understandable to think they are “bad” or are our enemies, but this attitude leads to inner tension and mental turbulence. The hindrances are not in fact “bad.” What they are is ineffective strategies for finding happiness. Each hindrance starts with some kind of dissatisfaction, and on some level we assume that the hindrances will help us deal with that dissatisfaction. If we pay attention to what’s driving the hindrances, we can often learn a lot about what our unmet needs are.

Each of the hindrances is trying to do something for us. Each is a strategy, attempting to fulfill a particular need. The principle problem with the hindrances is that they just don’t work. They don’t bring us happiness. Instead, they add to our suffering. The needs underlying our hindrances are perfectly valid and healthy.

Recognizing that each hindrance is trying to fulfill an unmet need can open up the way to finding a healthier and more effective way of fulfilling that need. To do this we need to relax with ourselves, become more aware of the need underlying the hindrance, and then let that need suggest a way of finding fulfillment. Here’s some guidance about how all that can work.

Sense desire…

Sense desire is often triggered by a lack of pleasure or happiness. In an attempt to fill this unmet need, we crave pleasant experiences, but such grasping doesn’t change our underlying sense of emptiness, and when our pleasures end we’re plunged once again into a state of dissatisfaction.

Other times sense desire is a response to fear: we have pleasure and fear losing it, and so we cling tightly to the experience in order to hold onto it. However it’s simply not possible to hold on to pleasure, since it’s in the nature of all experiences to arise and pass away. The hindrance of craving merely creates more suffering, even though its aim is to bring completion and happiness.

…and what you can learn from it

If sense desire is alerting you that your needs for pleasure and happiness are not being met, then in response to those unmet needs, rather than fantasizing, you may be able to relax into your present-moment experience and soften the body. Sense desire teaches us that we are out of touch with ourselves. You may be able to allow pleasure to arise through attending to the natural energy and rhythm of the breathing, and noticing the effect these have on various parts of the body. You may be able to relax your attitude, and allow yourself to be more light, playful, and appreciative.

Ill will…

Ill will is usually sparked off by the presence of an unpleasant feeling. If we’re imagining having an argument with someone, we probably assume that this will stop the other person from behaving in ways that we don’t like, or will make them stay away from us so that we won’t be bothered by them any more. Ill will promises to remove our difficulties from our lives, but of course it merely creates new conflicts.

…and what you can learn from it

Ill will teaches us that there is something painful in us that needs acceptance and reassurance. Ill will is usually defensive, and it may be telling us we have unmet needs for security, reassurance, or self-comfort. Can you find these through acceptance of the painful feelings underlying ill will, and by showing them compassion?

Worry…

Worrying starts with an initial experience of anxiety. Worry is an attempt to “fix” the problem that has led to our anxiety. When we worry, we keep up a stream of thoughts that attempt to anticipate and rehash every detail about the situation that’s making us anxious. But this worry, as we know, merely perpetuates and intensifies our sense of insecurity.

…and what you can learn from it

Worry teaches us that we do not trust ourselves to deal with a difficult situation. I think of it as showing us our unmet needs for confidence and trust. When we’re worrying we don’t trust our fundamental ability to deal with life’s events. So, instead of worrying, can you find confidence from within, by trusting that whatever happens, difficult situations will arise and pass away? Perhaps we can trust that in the end our problems solve themselves. As Julian of Norwich heard in a vision, “All shall be well, and all shall be well, and all manner of thing shall be well.”

Sloth and torpor…

Sloth, or laziness, is often a response to the presence of dread—that sinking feeling we have when faced with some experience we don’t think we can cope with. Sloth is like worry combined with aversion. It’s an avoidance strategy, where we turn away from difficulties because we fear them. We assume that if we just ignore the thing we dread, it’ll go away. Unfortunately, that rarely happens!

…and what you can learn from it

Sloth may likewise show us that we have a need for courage, a need to recognize our own strength, a need for acceptance. We may have resistance to meditating, for example, and find that just by turning toward our resistance we’ll find confidence. If we reflect on how good we’ll feel once we have this unpleasant experience behind us, then we may inspire ourselves to act. As Marianne Williamson observed, “Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure.” We’re always capable of far more than we think we are.

Tiredness, which is more of a physiological lack of energy, may teaching us that we need to take better care of ourselves. Perhaps we can begin doing this in the moment we become aware we’re tired, by practicing forgiveness, and by accepting our need to rest.

Doubt…

Dread or anxiety may also underlie the hindrance of doubt. If sloth is worry combined with aversion, doubt is worry combined with self-aversion.

Our doubts are thoughts that attempt to validate our desire to turn away from challenging experiences. We tell ourselves that this is something we’re not capable of confronting. We may reinforce a painful and limiting view about ourselves, such as “No one likes me,” because we hope that in being pitiful we’ll get sympathy from others. Doubt doesn’t really protect us from anything. Usually the pain it causes is far worse than the discomfort of facing a challenging situation.

…and what you can learn from it

Doubt may reveal to us that we have an unmet need for clarity. Even getting clear about that need is a start! In fact simply identifying that we’re experiencing doubt can bring enough clarity to help free us from it entirely.

Doubt may also, like sloth, reveal a need for confidence. Being able to step back from our doubt in order to name it can help connect us with our inner strength.

These are just suggestions, though. Our hindrances can point to many forms of unmet need. In order to divine these needs we have to accept the presence of the hindrance without fear or aversion, creating a “sacred pause.” Having created this space, the unexpressed need can come into consciousness directly, rather than appearing wearing the guise of a hindrance. We see the need itself, rather than its expression as a strategy. And then, having met the need face to face, as it were, we can allow it to suggest to us a more effective way that it can be fulfilled. Hindrances, observed mindfully, point us toward our needs.

Our hindrances, if we allow them, will tell us how to find happiness.

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Your phone is not your friend, so stop acting like it

wildmind meditation newsKimberly Gillan, News.com.au: My chest tightened and my palms prickled as I flattened myself against the wall and glanced around the party, looking for a familiar face. The handful of people I knew were in the bathroom, deep in conversation or outside smoking, and I’d rather fly solo than passive smoke on a beachfront balcony on a blustery winter night in Melbourne.

I was about to hightail to the bedroom to dig my phone out of my bag and fill the lonely minutes with some scrolling — not so much because I was hankering for the latest headlines but more so that I …

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A cure for earworms in meditation

earworms

Earworms are those tunes that get stuck in your head. Sometimes you’ll be meditating and have a favorite song stuck on replay. Sometimes it’s a song you hate. Either way, earworms aren’t very helpful to our meditation practice. In fact they can be so persistent that they drive us nuts!

Over the years I’ve tried a whole bunch of techniques to try to get rid of ear-worms. I’ve tried just listening to the song, accepting its presence and using it as an object of meditation, but songs can be intoxicating and I’ve found that I don’t develop much mindfulness and end up rocking out.

Sometimes I’ve listened to the lyrics closely to see if they’re trying to teach me anything, and from time to time I’ve been surprised to find that in some way I hadn’t expected the words of the song are deeply meaningful for me at that moment. That hasn’t necessarily made the song go away, but it’s given me something to reflect on.

I’ve tried imagining that I have a volume control in my head. I visualize turning this slowly from 10 down to 0. As I do so, I hear the song fade out. But then a few moments later I hear it fading back in again.

Finally I came up with an effective approach to earworms. It’s really simple: listen. Really listen.

Listen very attentively to the sounds around you. Include them in your meditation practice. In fact paying mindful attention to them becomes your meditation practice. Sounds make as good an object of meditation as anything else, so doing this isn’t a “distraction” from meditation but going deeper into meditation.

See also:

Listen in all directions at once. Listen to sounds in front of you and behind you, to the left and right, above and below. Let your auditory attention feel like it’s being stretched in every direction at once.

Allow all sounds to enter your awareness, rather than focusing on one individual sound, or moving from one sound to another.

Listen 100%.

The thing is that you can’t listen to the external world in this way and also listen to yourself singing internally. When you’re completely listening to the sounds around you, you can’t create an earworm. Listen intensely enough, and your mind becomes silent.

Whenever your attention begins to drift from the sounds outside, you’ll start to notice the earworm again. Now this might seem like a bad thing, but it’s actually wonderful, because now you have a built-in mindfulness meter! When the earworm appears, it’s letting you know that your mindfulness has slipped a little. So now the earworm is actually helping you to meditate, and instead of seeing it as annoying you can now be grateful toward it.

A sense of playfulness around this whole thing is important. Don’t see it as a test: you can’t fail. See it as just a game, so that you enjoy both the times you are able to pay attention to sounds, and the times that the earworm comes along and gently reminds you to come back to mindful awareness.

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How to use distractions to help your meditation

wildmind meditation newsMichael Taft, The Huffington Post: When I first started meditating, one of the hardest things was trying to stay focused. There were just so many things to do, people to interact with, noises like music or blaring car horns that shattered and upset my nascent meditative vibe. I felt like I was drowning. How could I focus in a sea of constant distraction?

The funny thing is that, more than 30 years later, the distractions are still the same. Sirens wail, the bladder complains, people demand my attention, life is moving along in just the same intense, chaotic, confusing manner. If anything, decades of …

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Getting the dead dog off of your shoulders

Woman wearing a fur hood.

What kinds of things do we get up to when we are meant to be meditating, but have become distracted? Most people will say they “think” or “fantasize,” but that’s not very specific. What kind of thinking is going on? What kinds of desires drive our fantasies?

There are five traditional hindrances to meditation. Speaking very non-technically, what we tend to do when we’re distracted is one of the following:

  • Getting annoyed about things we dislike
  • Fantasizing about things we like
  • Worrying and fidgeting
  • Snoozing and avoiding challenges
  • Undermining ourselves with stories about what we can’t do

These are the five hindrances in very non-technical language. Each of them is a form of mental turbulence that prevents us from experience the natural calmness and joy of the undisturbed mind.

The Buddha suggested a number of ways to calm the mind by dealing with the hindrances.One approach, which we could call “reflecting on the consequences,” uses thought to calm our thinking.

He suggested that we reflect on the disadvantages of continuing to be caught up in the hindrance that is currently dominating our minds. For example, we can ask, What will happen if I continue to let my mind be dominated by anger or doubt? Will it make me happy? Are the consequences of these mental states with those that I want to live with? By consciously reflecting in this way, we bring alternative visions of the future into our present consciousness. We thus create the possibility of choice. We are then able to experience an emotional response to each of the alternatives we’ve imagined.

See also:

So, if you imagine that continuing to indulge in angry states of mind is going to lead to isolation and conflict, then the emotional response to that imagined future outcome may well be one of aversion. And generating aversion to the outcomes of anger will tend to lead to aversion to the anger itself. (This is a useful aversion to have!) And we may imagine being calm, confident, and kind, and this exerts its own emotional pull, making it more likely that we’ll choose the path that leads us there.

The Buddha used a very colorful image to describe this antidote. He said it was “like a young woman or man, in the flush of youth and fond of finery, who would be ashamed to have the carcass of a dog or snake hanging round his neck.” I like this image. It reminds us there is beauty already present beneath the hindrance, and that the hindrance itself is something that mars our inherent spiritual loveliness, and that is relatively superficial and extraneous.

So, when you notice you’re in an unhelpful state of mind, see where that’s leading you by reflecting on the consequences. Become aware of the unwholesomeness of the negative mental state that you’re experiencing, and allow a natural and wholesome aversion towards it to emerge. But also be aware that there is an inner beauty just waiting to be revealed.

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Meditation and … Squirrel!

wildmind meditation newsBecky Mahoney, LimaOhio.com: This morning I was perched on top of a thick wool blanket, straight from the jungles of Chichen Itza, Mexico; legs crossed Indian style, hands on my knees. My palms were facing upward, ready to receive (peace, wisdom, wishes – any old gift will do) and I laughed, out loud. I couldn’t take it anymore. Here I am, not a total newbie to this meditation practice, and it was still happening. My nose itched and I felt like I had to sneeze. My foot fell asleep and I willed it to wake up. It didn’t. Was that smoke I smelled outside? …

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