Spirituality

Present Moment 3 – Spiritual Awareness of Now

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The notion of focusing on the present moment is the essence of mindfulness practice. But, there are actually three forms of mindfulness; present moment awareness, ethical awareness of the present and spiritual awareness of the present. Contemplative practice as it is taught in the west often focuses exclusively on present moment awareness. In previous posts

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we discussed the second kind of mindfulness; ethical awareness of the present. Today’s essay will focus on the third type; mindfulness suffused with spiritual awareness.

It is important in this regard for us to realize that contemplative practice can lead to spiritual development and awakening. This to some extent requires faith. But, we can look to myriad spiritually realized beings who have preceded us as models of what is possible. We can see in the lives of the Buddha, Jesus, the mystics, and many, many, present day realized beings that spiritual revelation is not only possible but occurs frequently and is available to those who seek it with devotion and sincerity.

Once it is understood that spiritual development is available we must begin to approach contemplative practice from a spiritual perspective. Our mindfulness practice needs to be purposeful. It should be approached with an intention to move toward spiritual development and any action that moves us in that direction should be followed while any that lead away or only toward secular goals should be abandoned.

There is a need to understand that we have within us the awakened nature that was evidenced in the Buddha and Jesus. In our contemplative practice we should seek that awakened nature. The teachings are clear that development of present moment awareness and ethical understanding of our actions are the first steps. Next we need to develop what the Buddha called “right view.” This begins to develop as a recognition develops that what is being sought is already there. It is present in all of us all of the time. We simply need to strive to remove all of those things that are keeping it from it emerging into our awareness.

It is difficult and takes time and practice to move from an intellectual understanding to an experienced reality that we are awareness itself. We are not the experience, but what is having the experience, We are what is looking out through our eyes, what is listening through our ears, and what is feeling, smelling, tasting. It is deep, permanent, and has always been there, we have just become so accustomed to it that we don’t see it. In fact, Jesus states in the gospels that “the kingdom of heaven is spread upon the earth but man does not see it.” The development of spirituality in mindfulness is how we can begin to move towards seeing it.

It should be clear that there is much more than simply being mindful of the present momnt. Actions have consequences and without proper mindful appreciation of those consequences the practice of mindfulness is without a compass to guide actions. Ultimately, we are spiritual beings. Without recognition of how spirituality is present right here, right no, our existence becomes shallow, without meaning or purpose. But with recognition that the present moment is spiritual, life can unfold with deep understanding and meaning. It is clear that the reintegration ethics and spirituality into mindfulness is vital. We need to make our practice focus on the present moment with awareness of its ethical and spiritual nature for us to experience the full power of mindfulness.

So, develop mindfulness, but ethical and spiritual mindfulness as well, be skillful and grow, thrive, and discover the truth of what you really are.

CMCS

Spirituality and Alcoholism Treatment

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Alcoholism is a terrible disease. It renders the individual ineffective at work. It tears apart families, with one in every four families having alcohol related problems. It makes the individual dangerous both driving and not, with over 33 thousand deaths attributed to drunk driving in the US per year. It is associated with a quarter of all homicides worldwide. It also degrades the person’s health, reducing life expectancy by about 10-12 years.

An effective treatment for this addiction has been elusive. Alcoholics Anonymous has been as effective as any other treatment devised. Why is it somewhat effective, when many other programs fail? Why is it effective for some, but not all? One reason could be the emphasis on spirituality present in AA.

In today’s Research News article, “Spiritual Awakening Predicts Improved Drinking Outcomes in a Polish Treatment Sample”

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it was found that undergoing spiritual awakening while in AA was associated with much better outcomes, including increased abstinence or a higher likelihood of absence of heavy drinking.

Why is spiritual awakening associated with better outcomes? One possible reason is that spirituality provides a source of comfort as the individual faces the challenges of stopping drinking. The challenges provided in everyday life can be a source of motivation to drink. An alcoholic uses alcohol as an escape from the pressures, stresses, and emotional upheavals that occur during ordinary life. But the alcoholism tends to produce its own set of stresses that create a vicious cycle where the escape creates the problems to be escaped. Spirituality may provide another way to cope with the individual’s problems. The individual can take solace in the devine instead of alcohol when upheavals occur. This can help to break the vicious cycle, making it possible to deal with the alcoholism.

Spirituality can provide the recognition that they need help, that they can’t go it alone. It helps the individual recognize that they can’t control the drinking without outside assistance. The alcoholic then can allow fellow alcoholics, people close to them, or therapists to provide needed assistance when the urge to drink begins to overwhelm the individual’s will to stop drinking. The recognition that there are greater powers than themselves makes it easier to ask for and accept assistance.

It has also the case that spirituality is associated with negative beliefs about alcohol. Buddhism teaches that intoxication is an impediment to spiritual development. Other religions completely prohibit alcohol while many decry the behaviors that occur during alcoholic stupor.  This provides a cognitive incompatibility between drinking and spirituality. The recognition that drinking is not an OK thing to do might provide the extra motivation to help withstand the cravings.

In addition, spiritual groups tend to be populated with non-alcoholics. So, increased spirituality also tends to shift the individual’s social network away from drinking buddies to people less inclined to provide temptation. It is very difficult to stop drinking when those around you are not only drinking themselves but encouraging you to drink. So shifting social groups to people who either abstain or demonstrate controlled drinking can help tremendously.

Regardless of the explanation the association is clear. Spiritual awakening is associated with more positive outcomes for AA participants.

CMCS

Present Moment 1 – Awareness of Now

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The notion of focusing on the present moment is the essence of mindfulness practice. In common modern usage it refers to an awareness of the sensations and thoughts that are occurring in the immediate moment. But, in more traditional usage coming out of the Judeo-Christian or Buddhist traditions that form of awareness is only one form of present moment awareness. In addition there are two other forms of mindfulness; an ethical awareness of the present and a spiritual awareness of the present. These latter two will be discussed in future posts. For now we will focus on the modern notion of mindfulness.

Jon Kabat-Zinn proposed what is probably the most widely accepted definition of mindfulness as “the awareness that arises through paying attention, on purpose, in the present moment, non-judgmentally to the unfolding of experience moment to moment.”

In this definition mindfulness involves intentionally distributing attention to the present moment. It’s something that we actively choose to do. The requirement of volition makes it different from orienting to a sudden stimulus in the environment, which is reflexive. It is also different from mundane everyday present moment awareness that occurs as we navigate through our everyday lives. This usually occurs without an active distribution of attention and frequently is done without thought as we execute well learned behaviors on “autopilot”, e.g. driving. Most importantly, it lacks the focus that mindfulness brings to bare on the present moment.

The attentional focus of mindfulness is expressed in two forms of mindfulness practice, focused attention and open-monitoring attention. Focused attention involves paying close attention to a single object of meditation, e.g. the breath, a mantra, a prayer, etc. While open monitoring involves simply, quietly watching everything as it arises and falls away and not specifically focusing on anything. Both of these forms of mindfulness particularly as practiced in the west are focused on the physical world with no reference to ethics or non physical, spiritual phenomena.

Where mindfulness of the present moment as its practiced diverges radically from everyday mental content is that it’s performed non-judgmentally. Our everyday observations of experiences are fraught with judgments. We’re constantly classifying things as good or bad, pleasant or unpleasant, liked or disliked, etc. We rarely see hear or feel anything without some our minds proclaiming some kind of judgment on it.

Ceasing judging in mindfulness is challenging. Our minds are programmed to evaluate everything. That’s an adaptive strategy and helps us detect problems and prevent issues from arising. But, it is strongly embedded in our thinking and trying to stop it can be very difficult and can take years of practice. This can be devilishly tricky as our minds get involved in judging whether were judging or not.

This is what we try to do in our contemplative practice, to develop mindfulness of the present moment without judgment. But, this is where it ends in modern mindfulness practice. It obviously can produce great benefits for the individual’s health and well-being, but somehow this seems to be lacking something. We are left better, but somehow not fundamentally changed. Somehow we’ve neglected to develop morally or spiritually.

Regardless, practice developing mindfulness and reap its rewards.

CMCS

Present Moment 2 – Ethical Awareness of Now

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The notion of focusing on the present moment is the essence of mindfulness practice. In many spiritual traditions there are three forms of mindfulness; present moment awareness,  ethical awareness of the present and spiritual awareness of the present. In a previous post we discussed present moment awareness. Today’s essay essays will focus on mindfulness suffused with ethical considerations.

Ethics are omnipresent in the traditions from which contemplative practices emerged. The present moment is never without an ethical/moral context. Mindfulness includes the actions of the individual within the present moment and how the individual should conduct himself/herself. This is based upon a mindful understanding of the consequences of actions and which are desirable and which not.

In many spiritual traditions there are moral and ethical dictates sometimes called commandments that are provided to guide mindful ethical conduct. To transgress is a sin, an affront to a supernatural being. In other traditions, particularly eastern, ethical conduct is guided by the consequences of the actions. Ethical actions are ones that lead to greater spiritual development while those that would be classified as unethical would interfere with the individual’s spiritual development. There are no absolutes, only skillful and unskillful actions.

The Buddha’s Noble Eightfold Path is an exemplar. It specifies the actions and attitudes that lead to spiritual development. Three of these are associated with ethical conduct; right speech, right livelihood, and right action. It is not considered sinful to not follow these principles, rather it is considered as detrimental to the individual. So, the consequences are direct and immediate to the individual.

Right speech is not to engage in false speech or more simply to be truthful. But the notion extends beyond simple lying and truthfulness to a mindfulness of the consequences of what we say and its impact on others. Our words can hurt, our words can be used to manipulate, our words can mislead, and our words can hide the truth. These are all unskillful actions. Truly being mindful we can become more aware of the consequences of our speech and learn to better tailor it to help ourselves and others.

Right livelihood is to make our living in such a way as to not harm others, including other living things and the world itself. If we are truly mindful of our job or occupation we can see the consequences of our livelihood. Doing things that are harmful to others such as engaging in gun sales, production and distribution of harmful drugs such as alcohol and cigarettes, or which extract funds from those who can least afford it are unskillful and in the end harm both the other and ourselves. Similarly, making our living in such a way that it is harmful to the environment or unnecessarily destroys life is also unskillful. The idea of right livelihood is that we should engage in occupations that assist others in the lives and are sustainable within our environment.

Finally, right action is not to engage in harming others, taking what is not given, sexual misconduct, and more subtly doing things that promote unmindfulness, such as ingesting intoxicants. More positively, it is to cultivate loving kindness, generosity, and awareness. Mindfulness of our actions helps us to see clearly when our actions are kind, generous, and leading to greater mindfulness. It helps us see the positive consequences of these actions for ourselves and others. It helps us to see their skillfulness.

It should be clear that mindfulness can be much more than simply being aware of the present moment. Unfortunately mindfulness as practiced in modern west cultures is for the most part neglectful of the ethical aspects of mindfulness. Only being aware of now and our actions in the present moment is not enough. Actions have consequences and without proper mindful appreciation of those consequences the practice of mindfulness is without a compass to guide actions. We need to reintegrate ethics into mindfulness. We need to make it a vital part of our practice.

So, develop mindfulness, but ethical mindfulness as well, be skillful and grow and thrive.

CMCS

Sat Chit Ananda 3 – Bliss

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In previous posts we discussed the first two components of the classic phrase from Hinduism, “Sat Chit Ananda”. The phrase means “being, consciousness, bliss” and is a description of a sublimely blissful experience of the boundless, pure consciousness, a glimpse of ultimate reality.

The third component “Ananda” is translated as bliss, but also implies love and happiness. Bliss is often thought of as an ecstatic state of extraordinary joy and exhilarating happiness. But this does not capture the true meaning of “Ananda”. It is much subtler and richer, but devilishly difficult to capture in words. It is probably better to simply conceive of it as the feelings one has when “Sat” and “Chit” are fully realized, when one has fully awakened. Paramhansa Yogananda, described bliss as, “a transcendental state of superior calm including within itself the consciousness of a great expansion and that of ‘all in One and One in all.’”

Bliss is a continuous state of inner joy that is constant and undisturbed by outward gain or loss or by external circumstances whether positive or negative or happy or sad. It is a feeling of oneness and connection with all of creation. Bliss is where happiness, meaning, and truth converge.

Bliss is found in every religion. It is the ultimate state of consciousness that every religion holds as its highest goal and achievement, though each uses different terminology to explain it. Whether we are Christian or Hindu, Jewish or Muslim, Buddhist or atheist, Wiccan or animist, Taoist or Native American, we all strive for bliss.

Bliss arises when the mind becomes quiet and calm naturally and effortlessly. A fully awakened individual does not need to “think good thoughts” to feel good. Feeling good is our natural state when the mind is calm and open. So “Ananda” is as natural and inherent as Pure Being and Consciousness; “Sat” and “Chit”.

We can catch a glimpse of “Ananda” in our everyday unawakened state. When we quiet the mind and simply watch a sunset or a sunrise, Bliss arises naturally. Awakened ones simply experience this regardless of eternal circumstances. But, by simply letting go, and paying attention to what is always present naturally we can experience the state of “Ananda”.

So don’t strive to become blissful. Don’t try to make it happen. It already is happening. Simply practice deeply, quiet and calm the mind, and you will understand the meaning of “Ananda”.

CMCS

Sat Chit Ananda 2 – Consciousness

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In the previous post we discussed the first component of the classic phrase from Hinduism, “Sat Chit Ananda”. The phrase means “being, consciousness, bliss” and is a description of a sublimely blissful experience of the boundless, pure consciousness, a glimpse of ultimate reality.

The second component “Chit” is translated as consciousness. It is our minds eye. It is our everyday experience of reality. Consciousness is actually the first manifestation of our true nature.

What we are striving to do in our contemplative practice is to make consciousness aware of itself. It is like looking in the mirror at your own eyes or looking into the eyes of another. There is a simple and deep recognition of the absolute as yourself, your essence.

We have become so used to consciousness that we habituate to it and take it for granted. It’s quite startling to realize that we are frequently unaware of something so essential to our existence. We are not conscious of our consciousness. This is what is meant by being lost in our mind; completely unaware of awareness.

In contemplative practice we strive to quiet the mind. When we have achieved this stillness we allow consciousness to simply gaze upon itself. This is a recognition of “Chit”. In a deeper state this consciousness seems to be streaming from all of creation, not a thing called “me” or “I”. It contains the “me” as part of consciousness, but not its center. It is only one component of an infinite reality. This is Sat Chit Ananda realized.

Pure being and consciousness are always present although they may not be recognized. And it is mostly the mind or ego which distracts us from the direct experience of this divine presence. So, use contemplative practice to quiet the mind and allow “Chit” to be fully present.

CMCS

Sat Chit Ananda 1 – Being

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Many engage in contemplative practice in order to better function in their lives. But for many it is practiced to achieve a deep spiritual awakening. The phrase Sat Chit Ananda is a beautiful pithy descriptor of the state of being that is the ultimate destination of spiritual awakening.

Sat Chit Ananda is a classic Sanskrit phrase originating in Hinduism. It has been translated as “being, consciousness, bliss.” In Hinduism it is a description of the subjective experience of Brahman. It is a sublimely blissful experience of the boundless, pure consciousness. It is a glimpse of ultimate reality. Sat Chit Ananda is a beautiful pointer to our true nature.

The first component “Sat” describes an essence that is pure and timeless, that never changes. Sat is what always remains regardless of time or situation. When we awaken, we constantly recognize Pure Being. We are consciously aware of Pure Being as our true nature, the core and foundation of all life.

This concept arises in multiple religions. In the Bible when Moses asked the god who he was he responded “I am that I am”. This is often interpreted to indicate a singular god, as an indicator of monotheism. But from the standpoint of “Sat” what is indicated is pure being; “I am”. When the Christian, Muslim, or Jewish mystics indicate that they have achieved oneness with god, they are referring to the fact that they have experienced themselves as pure being; “Sat”.

In our everyday experience we are focused on the contents of our awareness; what we’re seeing, hearing, feeling etc. This is actually the essence of mindfulness, being completely in the present moment. But, if we look deeply we can begin to realize that the contents are interesting, but, what is observing these contents is the essence of our existence. What is seeing? What is hearing? What is feeling?

In our practice, it is very useful to focus on, not what we’re experiencing, as the mind wants us to do, but on what is having the experience. If you look at it deeply you will find an entity that is silent and peaceful, that is unchanged by whatever is occurring, and that is always present and in fact has always been present. This is “Sat”, you pure being, pure awareness. This is what you truly are.

Just experience it. Do not try to see it. Do not try to think about it. Do not try to understand it. The mind cannot grasp it. The more you try the more elusive it becomes. Simply experience it. Observe the mystery of the miracle of “Sat”, of being.

CMCS

“I am That” 2 – implications for everyday life.

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In a previous post the well know phrase “I am that” originating with Nisargadatta Marajah was interpreted to indicate that there is no “I” or “that.” They are one. They are exactly the same thing as all other things. There is no distinction. Although this is a deep spiritual teaching, it also has implications for our everyday lives.

If indeed everything is the same and simply an expression of the whole inseparable reality then everything should treated with great reverence. We should have as much regard for garbage as we have for ourselves. In fact, a notable characteristic of Zen Masters is that they gladly engage is mundane and seemingly distasteful tasks such as cleaning floors and toilets with the same joy and reverence that they treat meditation. If everything is one then there is no distinction between good and bad things or between engaging and distasteful activities.

This also holds true for other people. If we are all one then there is no reason to act toward anyone any different from anyone else. The Great Commandment ‘Love your neighbor as yourself’ makes perfect sense as your neighbor is yourself.

Acting negatively or destructively toward anything or anyone degrades the whole which includes the self. It makes no sense to do so. It is in essence self-injurious to harm a flea. The environment deserves the same reverence as people as there is no distinction between the two. To cut down rain forests is equivalent to amputating a leg they are equally injurious to the singular one.

In most spiritual teachings love is a focus. We are told to love our neighbor and even our enemy. If they and us are one, of course we should love them all. To the sage, the oneness of all things is the essence of love. Everything is love. The first Great Commandment to ‘Love the Lord your God with all your heart and with all your soul and with all your mind’ also makes sense as everything is the Devine and everything is love.

So, the teaching of ‘I am that’ is the foundation upon which most spiritual teachings rest. I we truly accept that ‘I am that’ then we will live our lives very differently, with reverence, love, and respect for everything.

“I am that”

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This well-known phrase originated from the sage Nisargadatta Maharaj. When he was young his Guru ordered him to attend to the sense ‘I am’ and to give attention to nothing else. He embraced that instruction totally and devoted himself to meditating upon it. Upon awakening he recognized “I am that.”

This simple phrase summarizes the core of most awakening experiences, seeing all as one. In this oneness experience the individual disappears and everything is seen as contained in pure awareness which is the one thing. “I am that” actually doesn’t recognize an “I” or a “that.” They are one. So, what we refer to as “I” is exactly the same thing as all other things or “that”. There is no distinction.

This is a seminal teaching. It’s so simple that its profoundness can be missed. Meditate on that, the I am-ness, the sense that is behind the senses, the awareness that is the very core of our being. Perhaps, just perhaps, that “you are that” will reveal itself.

Mission Creep

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Many of us including myself began a contemplative practice for secular reasons. These include, reducing stress, treatment of a physical or psychological ailments, or physical fitness. For myself, I began meditation solely to improve my ability to appreciate my immediate (present moment) experience.

But, no matter what the initial reason, contemplative practice seems to turn more and more toward spirituality. It seems almost impossible to frequently quiet the mind and not eventually begin to confront the basic issues of existence. Calming the mental chatter reveals a mysterious inner world of existence, leading inexorably to questioning the nature of that world and the ultimate reality underlying it. The constant thinking and mental chatter obscures this fundamental reality

So, there is frequently a mission creep of contemplative practice. For me, it’s crept to a deep spiritual practice. Where has it led for you?