People often think of compassion as being a sombre, even depressing experience, but that doesn’t have to be the case. In fact when our compassion is sorrowful, this is just a sign that we have attachments to work through. (Which is fine, by the way. This is work we all have to do.) We might be attached to the idea that suffering shouldn’t exist, or that it’s “unfair” for it to affect someone we know, or that it shouldn’t reserve its attentions for those we deem to be bad, sparing the good, or that we shouldn’t feel discomfort. But those kinds of thoughts fly in the face of reality, and simply lead to our suffering.…
For most of the 25 days in which we focused on Metta Bhavana, I felt like I was swimming in joy. About two thirds or three quarters of my meditations were positively blissful, and in my daily life I felt cocooned by lovingkindness, as if I was inside a bubble of joy that stress was unable to penetrate.
Then, on day 26, I switched to the karuna bhavana (developing compassion) and that all ground to a halt. I didn’t find the practice actually depressing, but it did feel sober. There was a feeling of having a weight in the heart.
But after just over a week of karuna bhavana I started finding the joy starting …
The other day I posted some commentary on a study showing that mindfulness practice improved students’ working memory and boosted their grades by 16% in just two weeks.
Yay, for meditation! You’d think Buddhists would generally be happy to see that their practices can be shown to be effective. But not everyone’s happy about this. On one of the social media networks, someone criticized the study as “misuse of Dhamma” because meditation is being used for to “make people continue the usual [worldly] ways.”
Furthermore, I was told the “The Buddha even did not teach meditation to ordinary laymen.”
So there are two things here: the use of meditation for “worldly” ends (as opposed to …
Sometimes in my meditation practice, time and space vanish.
There are passages in the early Buddhist tradition that encourage us to let go of past and future, and to remain in the moment. For example, the following verse is found in the Bhaddekaratta Sutta:
You shouldn’t chase after the past
or place expectations on the future.
What is past is left behind.
The future is as yet unreached.
Whatever quality is present
you clearly see [vipassatī] right there, right there.
Not taken in, unshaken,
that’s how you develop the heart.
In another verse, in the Attadanda Sutta in the very ancient Sutta Nipata, not clinging to past, present, or future is linked to letting go …
A lot of the time in meditation our experience is of distractions relentlessly colonizing our attention. We set off to follow the sensations of the breathing, but after some time we come to realize that we haven’t been paying attention to the breath at all. We realize that we’ve been caught up in some inner drama, or that we’ve been turning over thoughts in the mind. What were we thinking about, exactly? Often it’s hard to say. Our distractions are often dream-like, and as we “awaken” into a more mindful state they often slip away from us, as do our dreams when we wake in the morning. We commit ourselves once more to mindfully observing …