Who is tit nat khan. In one breath

Thit Nhat Khan is a Zen Buddhist monk from Vietnam, the abbot of a meditation center, and the author of over 100 books on mindfulness. In 2014, he was included in the list of 100 most influential spiritual leaders at number 4 (after the Dalai Lama, Eckhart Tolle and Pope Francis). This man has a lot to learn.

Here are 20 selected quotes from Thita Nhat Khan about love, awareness, creativity and happiness that will make you wiser.

About love

1. To love means to learn the art of creating your own happiness.

2. When we speak with compassion, which is based on love and our awareness of our relationship with others, then our speech can be called true.

3. If you like only the best in a person, this is not love. You must accept his weaknesses, show patience, understanding and carry the energy of positive transformation, healing.

About creativity

4. Our life is a work of art. Even if we don't write or draw, we still create.

5. Sometimes it's better to talk about art without calling it art.

6. This is the power of non-action. We stop our thoughts, connect our mind with our body, and truly exist here and now. Non-action is very important. Non-action is not the same as passivity. It is a dynamic and creative state of openness.

7. The practice of peace and reconciliation is one of the most important and creative human activities.

8. In order for us to hear beauty and respond to its call, silence is necessary. If we do not feel silence within ourselves, and our mind and body are full of noise, then we are not able to hear the voice of beauty.

About awareness

9. Our minds are full of noise, so we don't hear ourselves. Our heart calls to us, but we do not hear it. It's time to change that.

10. Enlightenment exists only in everyday life.

11. Whoever you are: a leader, a waiter, a teacher or an artist - if you have a clear understanding of your goal, then you will acquire a powerful source of inner strength.

12. Embrace meditation is a mindfulness practice. “When I breathe in, I know that my dear person is in my arms, that he is alive. Exhaling, I say: he is so dear to me. If you breathe deeply and in this way, hugging the person you love, then the energy of your care and appreciation will penetrate him, he will be nourished and bloom like a flower.

13. How many minutes a day do you spend in real peace, if such minutes even exist? Silence is very important to us. We need it as much as we need air. We need it just like plants need light.

14. We are what we feel and perceive.

If we are angry, then we are anger.
If we love, then we are love.
If we admire a snowy peak, then we are this peak.
And when we dream, we are our dream.

15. We can see the reflection of the moon in the ocean only when it is calm and quiet.

16. To practice mindful speech, we must practice mindful silence.

17. Walking, breathing, meditating, eating and drinking tea in mindfulness all provide specific opportunities for you to return to yourself.

18. Sometimes people around exclaim: "Don't just sit there, do something!" They motivate people to take action. But experienced mindfulness practitioners like to say, “Don't just do something. Sit!

About happiness

19. How much time we spend on the pursuit of happiness, not noticing that the world around us is full of miracles.

20. Ask yourself: “Who can I help smile this morning?” This is the art of creating happiness.

Tit Nath Khan

Practicing Joy: How to Rest Consciously

* * *

Miracles are everyday things that you do consciously.

Tit Nath Khan

No one needs to allocate special time for rest and relaxation. No special pillow or fancy accessories needed. It doesn't take an hour. Right now is a very good time to relax. If you can close your eyes for a moment, then do so. This will help you focus on your breath. Your body is doing so many things at this moment! The heart beats, the lungs breathe in and out. The blood flows through the veins. With no effort, the body works and relaxes at the same time.

Relaxation Comments

Relaxation

If an animal in the forest is injured, it rests. Animals find a secluded, quiet place and lie there, not moving, for many days. They know that this is the best way to heal wounds. Sometimes at this time they do not even eat or drink. This wisdom to stop and heal still exists in animals, but we humans have lost the ability to rest.

Healing

People have lost confidence that our body knows everything about itself and always does the right thing. If we find ourselves alone with ourselves, we panic and try to do anything. Conscious breathing will help you re-learn the art of relaxation. It is like a loving parent who lulls the child and says, "Don't worry, I'll take care of you, just rest."

Breath awareness

Your breath is a stable solid foundation, something in which you can always find refuge. No matter what thoughts, emotions and impressions overwhelm you, the breath is always with you, like a devoted friend. Whenever you think far away, or when you are overwhelmed with emotions, when you are distracted and do not find a place for yourself, return to the breath. Bring the mind back into the body and anchor it there. Feel the air flow in and out of your body. If we are aware of our breathing, it naturally becomes light, calm and peaceful. At any time of the day or night - whether you are walking, driving, gardening or sitting at your computer - you can return to the quiet refuge of your breath.

Poem for relaxation

When I breathe in, I know I am breathing in.

When I breathe out, I know I am breathing out.

You can even shorten this couplet and it will still work:

Inhale. Exhalation.

Watch your breath

To increase awareness and concentration, calmly and easily follow the inhalation and exhalation. The very fact that you sit and watch your breath can be a source of joy and healing.

As I breathe in, I follow it from beginning to end.

As I exhale, I follow him from beginning to end.

calm water

Each of us is like waves, and so is water. Sometimes we are agitated and agitated like waves. Sometimes we are as serene as still water. It reflects the blue sky, clouds and trees. Sometimes at home, at work, or at school, we are tired, worried, or unhappy, and we need to turn into this water. We already have peace, we just need to know how to manifest it.

Meditation

To meditate means to focus your attention completely on something. This does not mean running away from life. On the contrary, it is an opportunity to take a closer look at ourselves and at the situation in which we find ourselves.

The first aspect of meditation: the ability to stop

There are two aspects of meditation. The first is the ability to stop (shamatha in Sanskrit). All our lives we run, chasing some of our ideas about happiness. To stop means to stop this run, to give up forgetfulness and attachment to the past or future. We return home, to the "here and now", to a place where only life is possible. The present moment contains all moments. In it we can get in touch with our ancestors, our children and their children, even if they have not yet been born. We calm the body and emotions through the practice of mindful breathing, mindful walking, and mindful sitting. Shamatha is also the practice of concentration so that we can more deeply experience every moment of our lives and get in touch with the deepest level of our existence.

Stop first

If we can't rest, it's because we never stopped running. We started running a long time ago and we still do it, even in our sleep. It seems to us that happiness and well-being are impossible in the present. If you manage to stop and settle in the moment, you will see that many ingredients of happiness are available right now, more than enough to make you happy. Even if you don't like some things in the present, there are many reasons to feel happy. You are walking in the garden and notice that one of the trees is dying. It's sad and you can't enjoy the whole garden. But look again - the garden is still beautiful, it is worth admiring.

The Second Aspect of Meditation: Look Deeper

The second aspect of meditation is the ability to look deep (vipashyana in Sanskrit) to see the true nature of things. Understanding is a great gift. Your daily life, spent consciously, is a great gift and also a practice of meditation. Mindfulness involves focus and understanding.

Mindfulness in everyday life

Mindfulness is the continuous practice of being deeply in touch with every moment of everyday life. Being mindful means being truly present in the present moment with your body and mind, aligning your intentions and actions, and being in harmony with your surroundings. There is no need to allocate some special time for this in the circle of everyday affairs. We can practice mindfulness every second of our lives - in the kitchen, in the bathroom, in the garden, or when we walk from one place to another. We can do everything as usual - walk, sit, work, eat and the like, while being aware of what exactly we are doing. Our mind is present in all our actions.

Relaxed body position

What is the most relaxed body position for you? Sometimes it seems to us that this can only be done in a prone position. But you can also sit in a relaxed position. If you sit in a chair, then try to keep your body not constrained. Straighten your shoulders. See if you can do it in such a way that the body is not tense.

The famous Vietnamese Zen master and arguably the world's most famous mindfulness promoter, Thik Nath Khan, has written a book of answers to the "simple" questions that children regularly ask him. The book "Is Nothing Something?" (“Is Nothing Something?”) came out in 2012, and below are some of the master’s inspiring and wise answers. What is mindfulness? Awareness is […]

When the Phone Rings... Another exercise from the book "How to Train a Wild Elephant" tentatively titled "Every time the phone rings...". It seemed to me that it was successfully complemented by "Telephone Meditation" by Tik Nhat Khan. In a word, how to use the phone in mindfulness practice...

Walking meditation. One way to make mindfulness a part of daily life is to practice mindful walking. As the name probably already implies, in this exercise we direct our full attention to the sensations that arise when walking, and try to keep them in the focus of awareness for the entire allotted time. This exercise has Buddhist roots and […]

When food is just food... When I eat, I am deaf and dumb! (Russian folk wisdom) Translation of the chapter of the book "How to train a wild elephant: and other adventures in mindfulness" by Jan Chozen, with additions. Exercise: For a set period of time, such as a week, every time you eat or drink, try not to […]

Vanity is a virus that consumes us. She's captivating us. We think about something all the time. During breakfast, on the road, at work, after work, in the store, on vacation ... A flurry of thoughts and deeds knocks you off your feet, but the pace does not allow you to stop. We stop noticing what is going on under our noses. And we get so tired that we don't feel happy.

Do you remember the last time you had silence in your head? When was the last time you were in the present moment and noticed the laughter of a child, beautiful music from a nearby cafe, or a sunset?

Tit Nat Khan is sure that there is a deep interconnection between the inner peace and harmony of every person and peace on our planet. To find inner peace and at the same time achieve peace around you, you need to practice mindfulness, learn to breathe and meditate. Yes, yes, the meditation of each individual person can lead to world peace. In the book Peace in Every Step, Titus described about 50 meditation and mindfulness techniques.

smile

A smile is the most precious thing we have. A smile is priceless, but at the same time it costs nothing. Only a person capable of happiness and peace of mind can sincerely smile. From his smile it becomes better not only for himself, but also for those around him. Remember what you feel when looking at the Mona Lisa: there is only a hint of a smile on the face of the beauty, but even this can calm you down.

In order to meet the new day with understanding and kindness, start it with a smile. To get used to this, give yourself a reminder: hang up an uplifting picture or a piece of paper with encouraging words in a conspicuous place. Soon, just awakening, the gentle rays of the sun or the flooding trill of birds will make you smile.
Tit Nath Khan

One girl during spiritual practice came up with a poem:

Let my smile be lost

But there is no need to be sad.

After all, she is at the dandelion.

If your smile is gone, know that everything around, including a dandelion, can bring it back. You only need to notice that it is being kept for you.

Watch your breath

Breathing exercises are the key to joy and peace. If you want to learn mindful breathing, you can start with this technique. It is lightweight and you can practice it anywhere.

When you take a breath, concentrate on it and say to yourself: "Breathing in, I understand that I am breathing in." While exhaling: “Breathing out, I realize that I am exhaling.” Everything.

This exercise helps to become aware of how we breathe. Do you remember the advice: "In order to calm down, slowly count from 1 to 10"? Conscious breathing not only cools anger, but brings peace to our soul.

Learn to understand others

If you planted lettuce and it didn't grow, you don't blame it. You understand the reasons for failure: perhaps the lettuce did not have enough sun or the soil was not fertilized. But it never occurs to you to blame the salad itself for this.

Then why, when you have problems with family or friends, do you blame them first? This approach will never lead to a good result. Stop blaming and reproaching. Instead, learn to care for people.

Look at a person to see and understand him. What are his needs, problems? What are his desires and dreams? When you understand why a person behaves in a certain way, you simply cannot give vent to negative emotions. Look at all living things with compassion. Then you will develop the ability to understand others, and your relationships with people will improve.

Based on the book by Tit Nat Khana “Peace in every step. The Path of Mindfulness in Daily Life

Until June 19, Lifehacker readers can get a 35% discount on the electronic version of the book using the promo code PEACE.

Thik Nat Khan, Joe di Feo, U Ba Khin

The Miracle of Mindfulness, Zen Psychoanalysis, In This Lifetime

This book is compiled from the meditation instructions of the Vietnamese Zen master Thik Nhat Khan, from a scientific article by the psychologist and buddhologist Joe di Feo, as well as from the instructions for achieving spiritual enlightenment by the southern Buddhist master U Ba Khin.

Tih Nath Khan is a writer and poet, Zen master and social activist. He led the Vietnamese Buddhist peacekeeping delegation to negotiations in France after the end of the Vietnam War. Subsequently, he was nominated for the Nobel Peace Prize. Tih Nath Khan is the author of many books. Tih Nat Khan currently lives in France. He is the head of the Thiep Hien Spiritual Order and is a tutor for over 200 Zen Buddhist communities.

In 1992, Zen master Tih Nat Khan visited Moscow, where he established a Zen center. The president of the center is Joe di Feo, a member of the spiritual order of Thiep Hien.

U Ba Khin is a famous Burmese Buddhist master. During a tour of the United States, he gave a course of lectures on the spiritual path, which were included in the book entitled "In This Life".

Editor Soldatov A.V.

"In this life" translated by Arkhipov A.V.

The Miracle of Mindfulness

Preface to the Russian edition

A peculiar tradition has already developed that with the publication of each book of Tik Nat Khan in Russia some small unusual incident is connected. This time it only lasted three years (better than last time, when the original publishers of The Life of the Buddha disappeared with the money). We can say that everything started well ...

I remember as if now that three years ago I was in Plum Village at a seminar for businessmen: I sat in the lotus position in a huge meditation hall, focused and relaxed, as if protected in my attire of a member of the Order of Mutual Being, I watched the meeting of the Sangha who came to the seminar from different countries.

When Tai asked me: “How are things with the Moscow Sang-ha?”, I apparently lost my awareness, and my businesslike approach returned to me. I told the meeting how the Moscow Center for Zen Buddhism was developing. In particular, I proudly noted: “We have decided to publish another book, very relevant, this time - The Miracle of Mindfulness. This idea has already been approved by our Zen Center. Speaking about this in front of everyone, I seemed to want to oblige myself that the book would actually be published. To my great surprise, Tai (Tik Nhat Khan) asked me, "Are you sure about that?" to which I replied, in a very un-Zen style, "Yes, this book will be published in a few months."

It was only after many experiences with publication that I understood the deep meaning of my teacher's koan: "The Buddha said that during the day we often succumb to false beliefs, we should not be completely sure of our ideas." Ty repeatedly suggested writing the words "Are you sure about this?" on the sign. and hang it in the room as a sign of awareness. All Zen Buddhists know the parable of the rope that someone saw in the forest and mistook for a snake.

This false confidence of mine lasted only three years. A lot, you say, and now the book "The Miracle of Consciousness" is published. I ask you to read it slowly, and not in one breath, as I did, and reread it again afterwards. And I ask you, whenever you are sure of something, to repeat the question of Tik Nat Khan to yourself, this will help you move further along the Path.

Thik Nhat Khan says: “There are images of Buddha and Jesus on the altar of my house in France. Whenever I burn incense, I connect with them as spiritual precursors. I can do this because I have met many Christians who embodied in their lives and in their words the deepest concepts of the Christian tradition.”

In this regard, I often heard during the Dharma Teachings an urgent request from Tai not to depart from the religious tradition in which we grew up for the sake of another, but to live in it consciously.

This book does not push anyone to depart from their religious tradition, but on the contrary, it helps people to comprehend it more deeply.

I cannot but thank for the huge contribution to the work on the translation and publication of this book my brother in Dharma, Doctor of Philosophy and founder of the Moscow Center for Zen Buddhism, a member of the Order of Mutual Existence Orion Boris Valentinovich, as well as all those who closely collaborated with him and contributed to achievement of the set goal.

A lotus to you, a Buddha to be.

Brother Chan Tu Han (JodiFeo)

1. BASIC RULES

Allen came to see me yesterday with his son Joey. Joey has grown up so fast! He is seven years old and speaks French and English. He even uses a few slang words picked up on the street. Children here are brought up in a completely different way than at home. Here, parents are convinced that freedom is necessary for the development of the child. During the two hours we spent talking, Allen had to keep an eye on Joey. Joey played, muttered, and interrupted us, preventing us from having a detailed conversation. I gave him some children's picture books, but he threw them away without even looking and interrupted our conversation again. He demanded constant adult attention.

Then Joey put on his jacket and went out to play with the neighbor boy. I asked Allen, "Do you find family life easy?" Allen didn't answer directly. He said that recently, after the birth of Anna, he could not get enough sleep. At night, a tired Sue woke him up and asked him to check if Anna had stopped breathing. “I get up, look at the baby, and then come back and fall asleep again. Sometimes I repeat this two or three times a night.”

“Who is easier: a bachelor or a family man?” I asked.

Allen again did not answer directly, but I understood him. I asked him another question: “Many people say that family people feel less lonely, they are more calm. This is true?"

Allen tilted his head and mumbled something indistinctly. But I understood it. Then Allen said: “I discovered a way to free up time for myself. I used to think that my day was divided into several parts. One for Joey, one for Sue, one for babysitting Anna, one for housework. The rest of the time belonged to me. I could read, write, explore, walk. But now I try not to distinguish between time anymore. I consider my time with Joey and Sue to be mine. When I help Joey with his homework. I'm trying to find some way to consider his time as mine. I teach lessons with him, I am fond of everything that we do together. The time given to him comes back to me. The same is true for Sue. The best part is that I now have a lot of personal time!”

Allen was said to be smiling. I was surprised because I knew that Allen did not learn this truth from books. He himself made a discovery, and in everyday life.

Wash the dishes to wash the dishes

Thirty years ago, when I came to Tu Hieu Monastery, it was not very pleasant for me to receive the task of washing the dishes. During the rainy season, all the monks returned to the monastery, and two newcomers had to cook and wash dishes, serving over a hundred monks. We did not have soap, we used only ashes, rice husks and coconut shells. Every day we had to wash a pile of dishes, and this happened in winter when the water was freezing. Therefore, before starting work, we had to heat a huge tub of water. Now that the kitchen has liquid soap, special scrubbers and even hot water, washing dishes has become more pleasant. Now it is easier to enjoy doing such work. Anyone can quickly do it, and then sit down and enjoy a cup of tea. I know people have washing machines, even though I do my own laundry, but dishwashers are way too much!

When washing dishes, you only need to wash the dishes. This means that washing dishes must be fully understood as washing dishes. At first glance, this may seem a little ridiculous: why focus on ordinary things? But that's where the whole point lies. The fact that I'm here doing the dishes is surprisingly real. I belong entirely to myself, I watch my breath, I am aware of my existence, I am aware of my thoughts and actions. My mind cannot be confused so that it becomes like a bottle swaying on the waves.

Cup of tea in your hands

My close friend lives in the USA, his name is Jim Forest. When I met him eight years ago, he was working with the Catholic Peace Society. Jim came to visit me last winter. Usually before I sit down to drink tea after dinner, I washed the dishes.

One evening Jim decided to wash the dishes. I said, "Try, but if you want to wash dishes, you must be able to wash them."

Jim was indignant: “Do you really think that I don’t know how to wash dishes?”

I replied, “There are two ways to wash dishes. First, wash the dishes to make them clean. Second, wash the dishes to wash the dishes."

Jim was overjoyed and said, "I choose the second way: do the dishes to do the dishes."

I gave him this "responsible" post for a whole week.

If, while washing dishes, we only think about the cup of tea waiting for us, then we hasten to cope with washing as with extra work. Then we don't "wash dishes to wash dishes". We are dead when we wash dishes like this. In fact, we are completely unable to understand the full joy of being while we are standing at the sink in the kitchen. If we can't wash the dishes, then most likely we won't be able to drink tea either. Holding a cup of tea in our hand, we will think about extraneous things, hardly realizing what exactly we are holding in our hands. We are carried away into the future, and we are not able to truly live the current minute of life.

How to eat a tangerine

I remember a few years ago the first time I traveled around the United States with Jim, we sat under a tree and shared a tangerine. Jim started talking about what we would do in the future. When we discussed interesting projects, he was so carried away by them that he literally forgot about what he was doing at the moment. He put a slice of tangerine in his mouth and, without even starting to chew it, was already preparing to send another into his mouth. He hardly realized that he was eating a tangerine. I just said, "You have to eat the tangerine that's in your mouth."

Jim became aware of his actions. It was as if he hadn't eaten the tangerine at all. If he really ate it, then he would “eat” his plans for the future.

The tangerine has slices. If you can eat one slice, you can probably eat the whole tangerine. But if you can't even eat a slice, then you definitely won't be able to eat the whole tangerine. Jim got me. He slowly lowered his hand and focused on the slice already in his mouth. He deliberately chewed it before taking the next bite.

Later, when Jim went to jail for protesting against the war, I, worried about whether he would be able to withstand the four walls of the prison, sent him a short letter: “Do you remember the tangerine that we used to eat together? Your position is like a tangerine. Eat it and it becomes you. You won't remember him tomorrow."

The Essence of Discipleship

Over thirty years ago, when I first came to the monastery, I was given a little book called The Essence of Discipleship. It was written by the Buddhist monk Dok Tie from Bao Son Monastery. I was asked to memorize its contents. It was a thin book. It may have been about forty pages, but it included all the lines that Doc Thié used to awaken his mind during any kind of activity. When he woke up in the morning, he thought, "I am awake and I hope that everyone will achieve great awareness and see very clearly." When he washed his hands, he directed his mind like this: "I will wash my hands and hope that everyone enters reality with clean hands." The entire book was composed of such stanzas. Their goal was to help followers control their minds. Zen Master Dok Tie helped beginners in a relatively simple way, drawing on what the Mindfulness Sutra teaches. Whenever you get dressed, do the dishes, go to the bathroom, roll out a rug, carry a bucket of water, or brush your teeth, you can use the appropriate stanza to bring you back to awareness.

In the sutras, the Buddha teaches to use the breath to achieve concentration. The sutra that talks about using the breath to support mindfulness is called the Anapanasati Sutra. Approximately in the middle of the III century. this sutra was translated into Vietnamese and commented on by a Zen master of Central Asian origin named Khyong Tang Hoi. Anapana means breath, sati means awareness. Tang Hoi translated this word as "Guardian of Consciousness". The Anapanasati Sutra is the Sutra of using the breath to achieve mindfulness. The Breathing Sutra for Attaining Mindfulness is the 118th Sutra in the Majima Nikaya and teaches sixteen methods of breathing.

The Mindfulness Sutra states: “When the practitioner is walking, he must be aware that he is walking. When the practitioner is sitting, he should be aware that he is sitting. When the practitioner is lying, he must be aware that he is lying... In whatever position the body is, the practitioner must be aware of its position. By exercising in this way, the practitioner lives in full and constant awareness of the body...”

However, being aware of the position of the body is not enough. We must be aware of every breath, every movement, every thought and feeling - everything that has to do with us.

But what is the purpose of the instructions in this sutra? Where can we find time for such exercises? If we spend all day on mindfulness exercises, will we have enough time to work to change and transform society? How can Allen get through the work of taking Joey's lessons, giving Anna's diapers to the laundry, and practicing mindfulness at the same time?

2. WONDERFUL STEPS ON THE EARTH

Allen said that since he began to consider the time spent with Joey and Sue as his own, he had an unlimited amount of time. But it is quite possible that all this is true only in principle. After all, sometimes Allen forgets that helping Joey study, he works for himself, and then he loses time. He may begin to push the time or fuss, no longer considering time as his own. In order to actually have unlimited time, he would have to constantly think, "This is my personal time" when he helps Joey. But in this case, extraneous thoughts can still confuse the mind, therefore, in order to maintain the vividness of consciousness (hereinafter I will use the word “consciousness”, denoting the vividness of consciousness in relation to the present moment of reality), you need to start exercising right now and do it daily, and not only during meditation.

As you walk along the road to the village, you can practice mindfulness. Even though you are walking along a dirt road that runs among patches of green grass, but by practicing mindfulness, you will understand the main thing - this road leads to the village. Practice keeping in mind the thought, "I am walking along the road leading to the village." Whether rainy or sunny, keep this thought, but don't repeat it like a robot. So you lose focus. If you are really mindful as you walk along the road to the village, then every step you take will become wonderful, joy will open the flower of your heart, and you will be able to enter into the world of reality.

I like to walk alone on country roads. Rice fields are spread on both sides, wild flowers grow. I take each step consciously, remembering that I am walking on an amazing land. At such moments, existence is wonderful and mysterious. It is generally accepted that walking on water or in the air is a miracle. But I think an even greater miracle is walking the earth. Every day we come into contact with a miracle that we don’t even notice, because above us there is an azure sky, white clouds, green foliage around us Black inquisitive eyes of a child, both of our eyes - all this is wonderful.

How to sit

Zen Master Dok Tie said that during contemplation one should sit straight, keeping the thought: "The place where I sit is like the place where Bodhi is found." At the place where Bodhi was found, the Buddha attained enlightenment. If anyone can become a Buddha, and buddhas are all those countless people who have attained enlightenment, then I am sitting where they were sitting. To sit in the place of a Buddha is happiness, and to sit with mindfulness is to be a Buddha. The poet Nguyen Kong Chu felt it. He suddenly saw all the people who came to the place where he was sitting, in the distant past, and all who will come to this place in the future;

Today I'm sitting in the same place

where people used to sit in past centuries.

Centuries will pass, and others will sit here.

So who is singing this song, and who is listening?

The time spent in this place helped him open the doors to the infinity of being. But active, busy people do not have time to walk along the roads among the meadows or sit by the trees. They need to think about their plans, consult with their neighbors, try to solve millions of issues - all this involves hard work. They have to face various difficulties, think about work every minute, be on the alert, act skillfully and reasonably.

You have the right to ask how we can train in mindfulness? Here is my answer: pay attention to your actions, be vigilant, act skillfully and intelligently under any conditions, then awareness will arise. There is no need to separate mindfulness from attention during work, from vigilance and common sense. The best decision requires a calm heart and self-control. Everyone knows about it. If we get irritated, angry, lose control of ourselves, we can spoil any work.

Through miraculous mindfulness, we re-create and improve ourselves. For example, the magician cut his body into pieces and placed them in various places: hands in the south, arms in the east, legs in the north. He then uses miraculous power to cast a spell and collect them again. Mindfulness works in a similar way. This is a miracle, with the help of which you can instantly gather your scattered consciousness into a single whole, thanks to which we can fully live every minute of life.

Master your breath

So awareness is both the seed and the fruit. When we use mindfulness to focus, mindfulness is the seed. But awareness itself is awareness of life. Having awareness means having life, so awareness is also a fruit. Mindfulness saves us from distraction and forgetfulness, it allows us to fully live every minute of life. Mindfulness brings us back to life. You need to be able to breathe in order to remain aware, because breathing is the most natural and effective remedy for distraction. Breath is the bridge connecting life and consciousness, uniting body and thought. If your thoughts begin to dissipate, use the breath as a means to regain control of your mind.

Take a light but fairly long breath, realizing that you are inhaling deeply. Then exhale all the air from the lungs, maintaining awareness throughout the entire exhalation period. The Mindfulness Sutra teaches mastery of the breath as follows:

Breathing in for a short time, you notice:

In a Buddhist monastery, each person learns to use the breath as a tool to eliminate distraction of the mind and develop the power of concentration. The power of concentration is acquired through the practice of mindfulness. Relying on this power, people achieve the Great Awakening. If the practitioner has mastered his breathing, he has already become awakened. In order to maintain awareness for a long time, you need to constantly monitor your breathing.

Autumn came. The golden leaves falling in succession are beautiful. After wandering about ten minutes in the forest, I feel cheerfulness and strength, as I followed my breathing, kept awareness. I truly commune with every leaf.

Of course, it's easier to stay aware when walking down a country road alone. If the person walking with you is silent and follows the breath, it will be easy for you to maintain awareness. But if he starts talking, it will be more difficult to do so.

If you thought: “I want my companion to be silent, then I can concentrate,” then you have already lost awareness. But if you thought, “Let him talk if he wants to. I will listen to him with awareness and remembering that we are walking together. As I listen to him, I will continue to watch my breath.”

If you think like this, then keep awareness. Under such circumstances it is difficult to do, but if you keep detachment, you will learn to achieve concentration. I will recite the lines from a Vietnamese folk song: it is easiest to practice in a temple, not very difficult to practice in a group of people, but more difficult

practice at home." Only in a hectic and complex environment do you cultivate real awareness!

Inspiratory and expiratory duration and breath monitoring

I started teaching meditation to Europeans not very long ago. Usually I offer them various methods that I used myself, they are very simple. For beginners, I suggest the "breath tracking" method. The practitioner lies on his back on the floor. Then I ask the rest of the people to gather around him and make a few simple remarks.

1) Although inhalation and exhalation is due to the action of the lungs located in the chest cavity, the abdominal cavity also plays a significant role. At the beginning of inhalation, the abdomen rises, and this movement continues as the lungs fill. After filling two-thirds of the volume of the lungs, the abdomen gradually retracts.

2) Why? The fact is that between the chest and the abdominal cavity there is a muscular partition - the diaphragm. With proper breathing, the lower part of the lungs fills first. In this case, the diaphragm presses on the abdominal cavity, and the stomach protrudes. After filling the upper part of the lungs with air, the chest expands and the stomach retracts.

3) That is why in the old days people said that breathing begins at the navel and ends at the nostrils.

It is better to start breathing exercises lying on the floor. There is no need to strain, for excessive effort can be harmful to the lungs, especially those that have been weakened by years of improper breathing. Lie down on the mat, put your hands freely along the body. Don't put a pillow under your head. Concentrate on the exhalation and determine its duration, counting in your mind: one, two, three ... By repeating this exercise several times, you will determine the duration of the exhalation, on average it is five counts. Now try to slow down your breath for one or two counts so that the duration of the exhalation is six or seven. This way you will exhale more air. When you finish exhaling, pause, let your lungs effortlessly take in fresh air on their own. Of course, inhalation will be shorter than exhalation. Constantly count in your mind to determine the duration of the breath. Do this exercise for several weeks, continue to follow the inhalation and exhalation during practice. If you have a loudly ticking clock, use it to determine how long you inhale and exhale.

Don't stop counting your breath when you're walking, sitting, standing, and especially when you're outside. While walking, measure your breathing by the number of steps. After about a month, the difference between inhalation and exhalation will begin to decrease. Gradually strive for complete equality. If the duration of the exhalation was six steps, then the duration of the inhalation will also be equal to six steps.

If you feel tired while exercising, stop. But even if you are not tired, do not drag out classes, limit yourself to short periods of time, ten to twenty breaths is enough. At the first sign of fatigue, return to normal breathing. Fatigue is the best indicator by which to judge when to end the exercise. Instead of counting to measure your breath, you can choose a rhythmic phrase. For example, if the duration of inhalation or exhalation is six, then the following phrase can be used: "My heart / now / is / at peace / silence / and peace"; and if seven, then the following words can be used: "I / walk / on the ground / on soft / green / dewy / grass." Buddhists may say: "I / take / refuge / in the Buddha / dharma / and sangha." Suitable for Christians: "Father / our / others / ecu / in / heaven."

calm breathing

Your breathing should be light and continuous, like a stream seeping through the sand. Your breathing should be so calm that the person sitting nearby does not hear it. Your breathing should be like the smooth flow of a river or a water snake gliding along the river. It should not resemble a broken chain of mountains or a horse gallop. Watching the breath is tantamount to controlling the body and mind. When our mind is distracted, when we have difficulty in controlling ourselves, it is best to use conscious breathing.

As soon as you sit in the meditative posture, become aware of your breath. Breathe normally at first, gradually slowing down your breathing until it becomes calm and even, and the duration of inhalation and exhalation increases. Throughout this period of time, carefully monitor the changes taking place within you. As the Buddhist Mindfulness Sutra says:

“Always be aware of your inhalation and exhalation. As you breathe in for a long time, you notice, "I breathe in for a long time." As you breathe out long, you note, "I breathe out long."

Breathing in for a short time, you note, "I breathe in for a short time." Exhaling briefly, you. note: "I exhale for a short time."

“Feeling my whole body-breath, I inhale.” “Feeling my whole body-breath, I exhale.” “Calming my body-breath, I take a breath.” “Calming my body-breath, I exhale. That is the method."

In ten to twenty minutes your thoughts will calm down like ripples on the surface of water.

Counting the number of breaths

The method of following the breath helps to make the breathing even. If at first you find it difficult to master, then you can try the method of counting the number of breaths. As you inhale and exhale, count them in your mind as the first breath. As you inhale and exhale, count them as your second breath. Continue this until ten, then start again from the first count. The countdown is like a thread connecting breath and consciousness. This exercise serves as the basis for constant awareness of your breath. Without awareness, you will quickly lose count. If this happens, just return to the beginning of the exercise and try not to make any more mistakes. If you have successfully mastered the exercise, start focusing only on your breath. When you are frustrated or distracted and unable to be mindful, return to your breath. Breath control itself becomes awareness. Your breath is an amazing tool for mind control.

One wise man instructs: “Under any circumstances, control yourself. Use the breath to maintain control over the body and mind to develop awareness, focus and wisdom.”

Every action is a rite

Imagine a tower from the top of which you can see the surroundings, but you can’t climb it in the usual way, only a thin thread is thrown over the top and hangs from both walls. A smart person, having tied a string to one end of the thread, will go around the tower and, pulling the thread, will pull the string to the other side. Then, tying a rope to the string, he will also pull it. When the rope reaches the ground on one side and is fixed on the other, it will not be difficult to climb the tower.

Our breath is a fragile thread. But if we know how to apply it, it becomes an excellent tool for overcoming difficulties that may seem insurmountable to some. Our breath is a bridge between the body and consciousness, the link connecting them. The body and consciousness give rise to breath, and it unites them, manifests and calms.

Many people talk about the countless benefits of proper breathing. They believe that a person who knows how to breathe correctly has found a source of vitality, because his breathing strengthens the lungs, purifies the blood and heals any organ of the body. They argue that proper breathing is more important than food. This is true.

Once I was seriously ill. For several years I took pills, but my condition did not improve, so I turned to breathing methods and achieved healing through them.

Breath is a tool. Breathing is awareness. By using the breath as a tool, countless benefits can be achieved, but they should not be considered an end in themselves. These benefits are just by-products of achieving mindfulness.

There are many young people in my meditation group for Europeans. I convince them that it is not enough to meditate for one hour a day. It is necessary to practice meditation when walking, standing, lying down, sitting or working, washing, washing dishes, sweeping the floor, drinking tea, talking with friends and in other cases. Probably, when you are washing the dishes, you think about the tea waiting for you, trying to get the job done as quickly as possible so that you can drink tea. But this means that you are not able to live while washing the dishes. When you wash dishes, the most important thing for you is to wash the dishes. Similarly, when you drink tea, the most important thing is to drink tea. As you head to the restroom, remember that nothing is more important to you, and so on. When you are chopping wood, it is meditation for you. When you carry water, that is also meditation. Be mindful not only during the hour of meditation, reading, writing, or singing, but all day long. Every movement you make must be conscious. Every movement is a ritual, a ceremony. Bringing a cup of tea to your lips also means performing a ritual. Maybe the word "ritual" is too sublime? I used it to show how important mindfulness is.

3. A DAY OF CAREFUL

Every day and every hour must be lived consciously. This is easy to say but not so easy to do, which is why I strongly recommend that anyone who attends meditation workshops choose one day a week to devote it entirely to mindfulness practice. Every day and every hour you need to live consciously. But few people have reached that level. It seems to us that family, work and society take away all our personal time. Therefore, I insist that each person retire once a week - perhaps on Saturday.

If you have chosen Saturday, then this whole day should belong to you, be its sovereign master. The Sabbath will begin the habit of practicing mindfulness. Regardless of employment, even if it is a service to society, every person has the right to such a day, otherwise we will quickly get lost in a vain world, and all our efforts will be fruitless. Whatever day you choose, turn it into a day of awareness.

In order not to forget about your personal day, come up with some way to remember when you wake up that this day is special. You can hang on the wall a piece of paper that says "mindfulness" or a pine branch - something that, when you open your eyes, will remind you of the day of awareness. Today is your day. Remembering this, you may smile, and your smile will be the first step towards awareness.

While still in bed, slowly begin to follow your breath, breathe slowly, deeply and consciously. Then, as you slowly get out of bed, and not as you usually do, feed awareness with every movement you make. Perform all morning activities (brushing your teeth and washing your face) calmly and relaxed, being aware of every movement. Watch your breath, control it and do not let your thoughts wander. Any movement must be done calmly. Match your steps with calm, long breathing. Smile quietly.

Take a bath for at least half an hour. Wash slowly and consciously, so that later you feel light and cheerful. Then you can do housework: wash the dishes, dust the table, sweep the kitchen floor, tidy up the books on the shelves.

Do any work slowly, easily and consciously. Do not do things in such a way as to simply get rid of them. Work without stress, but with full attention. Merge with your work, enjoy it. Without this, the day will lose all meaning. The feeling that the work is forced on you will disappear if you do it consciously. Take a cue from Zen masters. Whatever they do, they do it without reluctance, slowly and smoothly.

For those who are just starting to practice, it is advisable to remain in silence all day. This does not mean that you should not speak at all on the day of mindfulness. You can talk, even sing, but if you start talking or singing, do it with full awareness of what you are saying or singing, trying to talk or sing as little as possible. Of course, you can sing and practice mindfulness at the same time. But remember that if you do not have the experience of contemplation, then while talking or singing, you are more likely to lose awareness than to maintain it.

When it's time for dinner, prepare your own food. Prepare food and wash dishes mindfully. In the morning, clean the house and mop the floors. At noon, work in the garden, look at the clouds or pick flowers, make tea, and then, being mindful, enjoy it. Take more time for tea. Do not take an example "from those who drink coffee in one gulp during a work break. Drink tea without pushing the time, slowly and reverently, as if it were an axis around which the whole earth rotates. All life is in the present moment. Only the present moment is life itself Don't get involved in the future Don't rush to get out of the way and get to work Don't rush to "leave".

Here is a living hedge of plants.

I became her kidney. I became her smile and part of life.

I will stay here and not leave.

Native side, beautiful as childhood.

I continue to chant her.

("Butterfly over a field of golden mustard flowers")

In the evening you can read the scriptures, writing out the passages you like, write letters to friends. In a word, do what you like, which does not apply to ordinary work. But whatever you do, do it consciously. Don't eat a lot at night. When you sit down to meditate at about ten or eleven o'clock in the evening, it will be easier for you to practice. Then you can take a leisurely walk in the fresh air, watching your breath, trying to control the duration of inhalation and exhalation with your steps. Finally, when you go to sleep, also try to remain aware.

One way or another, we must give every working person the opportunity to have a day of awareness. A day like this is very important. Its impact on the following days is immeasurable. Ten years ago, thanks to such a day of awareness, Chu Wan and our other brothers and sisters in the Tiep Hien order managed to overcome many difficulties. After only three months of observing a day of mindfulness once a week, you will feel a significant change in your life. The Day of Awareness will be reflected in the following days of the week, will enable all seven days of the week to maintain awareness. I think you will agree with me that a day of awareness is important!

What is meditation for? First of all, in order to have a good rest. Even after sleeping all night, you will not be able to fully restore strength. You toss and turn from side to side, strain your facial muscles in your sleep. Is this a vacation? Is it possible to rest, constantly turning around? When you lie on your back with your arms stretched out without tension and the pillow removed from under your head, you assume a good position for breathing exercises and muscle relaxation, but you can fall asleep easily. Meditating lying down will not achieve what you can achieve while sitting. In the seated position one can rest well and develop contemplation in order to overcome all the worries and troubles that fill and oppress your consciousness.

Among our companions in Vietnam, many know how to sit in the lotus position, with the left foot resting on the right thigh and the right foot on the left. Others may sit in a half-lotus position with the left foot resting on the right thigh, or the right foot resting on the left thigh. Among my students in Paris, some people find it uncomfortable to sit in both positions, so I showed them how to sit Japanese-style with their legs tucked under them. If you put a pillow under your feet, then you can sit for more than an hour and a half. However, everyone can learn to sit in the half-lotus position, although it will not be easy at first. After a few weeks of exercise, this position will gradually become comfortable. For some time, the pain will bother you, so change the position of the legs or move to a different position. If you are sitting in the lotus or half lotus position, then you should sit on a cushion with your knees touching the floor. Three points of contact of the body with the floor provide the most stable position.

Keep your back straight. It is very important. The neck and head should be in line with the spine. They should be straight, but not tense, not constrained. Direct your gaze forward, to a point a meter away from you. If you can, keep smiling. Now relax your muscles and begin to follow your breath. Focus on keeping your back straight and follow your breath. Let go of everything else. Get rid of everything. If you want to take the pressure off your face, allow a smile to appear. As soon as you smile, the tension will subside. The longer the smile lasts, the better. This is the smile you see in the Buddha.

Place the palm of your left hand, fingers up, on the palm of your right hand. Relax the muscles in your fingers, arms and legs. Get rid of everything. Be like seaweed floating down the river while the riverbed remains still. Keep nothing but breath and smile.

For beginners, it is best to do the meditation for no more than twenty to thirty minutes. During this time, you can completely relax. For this, two conditions must be met: observation and refusal. Watch your breath and discard the rest. Relax every muscle in your body. In about fifteen minutes, you will achieve deep peace, filled with inner peace and joy. Keep that inner peace and joy.

Some people consider meditation hard work. They want time to pass quickly, then they can relax. Such people still do not know how to sit properly. If you sit correctly, then you can achieve complete relaxation and peace. Contemplation of the image of a stone thrown into the river will help you. How does the image of the stone help? Sit in a lotus or half lotus position that is comfortable for you, straighten your back while maintaining a smile. Breathe slowly and deeply, following each inhale to exhale, becoming one with the breath. Then leave everything in the light. Imagine that you are a smooth stone thrown into a river. The stone is easily immersed in water. Free from everything, he chooses the shortest path, reaching the bottom - a place of absolute peace. You are like a stone thrown into the river, free from everything in the world. At the core of your existence is the breath. You are not interested in how long it will take you to reach a place of absolute rest on a bed of fine river sand. Feeling the peace of a stone that has reached the bottom of the river, you will find your own peace. You don't care anymore, don't worry.

If you cannot achieve joy and peace at this very moment, then the future will flow past you like a river. You cannot reverse it. You will not be able to live in the future when it becomes the present. Joy and peace exist in this very moment of meditation. If you cannot find them now, you will not be able to find them later. Don't chase thoughts like a shadow chases an object. Don't chase your thoughts. Find joy and peace in this very moment.

This is your private time. The place where you sit belongs to you. In this place, in this very moment, you can become enlightened. There is no need to sit under a special tree in a distant land. Practice this for several months and you will experience a deep delight. The longer you practice mindfulness each day, the easier it will be for you to sit and contemplate. Contemplation will become easier if you practice regularly. If possible, meditate with friends and relatives, devote one hour of each evening to contemplation - say, from ten to eleven o'clock. Make it so that everyone can come and contemplate with you for half an hour to an hour.

mind awareness

I may be asked, "Is relaxation the sole purpose of meditation?" In fact, the purpose of meditation lies much deeper. After you have relaxed, you can calm your heart and clear your mind. In order to calm the heart and purify the mind, meditation must be greatly developed.

Of course, in order to control consciousness and streamline thoughts, one must exercise awareness of feelings and sensations. In order to control the mind, one must train in awareness of the mind. You should learn to observe and identify your every feeling, every thought. Zen master Thuong Tieu wrote: “If the practitioner understands his mind clearly, he will easily achieve success. But if he does not know anything about his mind, then all his efforts are in vain.” If you want to understand your mind, there is only one way to do it: to observe and identify everything that happens in it. This should be done always, not only during meditation, but also in everyday life.

During meditation, various feelings and thoughts may arise. If you are not practicing mindful breathing, these thoughts will soon distract you. Breathing not only helps to dispel such thoughts and feelings, but also becomes a means of unifying body and mind. It opens the gates of wisdom. When a thought or feeling arises, you should not chase it away. If you continue to follow the breath, thoughts and feelings will naturally leave the mind. No need to hate and drive them away, worry about them or be afraid. What should be done with such thoughts and feelings? Just note their presence. For example, if a feeling of sadness comes up, note, "A feeling of sadness has just come into me." If the feeling of sadness remains, note, "The feeling of sadness still remains in me." If the thought arises, “It’s late and the neighbors are making a lot of noise,” be aware that such a thought has arisen. If the thought remains, continue to be aware of it. Do the same with other thoughts and feelings. The point is not to let any thought or feeling go unrecognised.

Act like a palace guard, identifying any person who passes by her.

If thoughts and feelings are absent, then notice that thoughts and feelings are absent. By doing so, you become aware of your thoughts and feelings. Soon you will be able to control your mind. Anyone can combine the breath awareness method with the thought and feeling awareness method.

Guardian or shadow monkey

Making conscious actions, do not make a distinction between good and evil, so as not to create internal contradictions. When a sound thought arises, be aware, “A sound thought has just arisen.” If an unkind thought arises, realize, “An unkind thought has just arisen.” Don't dwell on it and don't try to get rid of it, even if you really don't like it. It is enough to note the thought. If you have detached from it, then be aware that you have detached from it, and if the thought is still present, then be aware that it is present. Once you have become aware of thoughts, you have nothing more to fear.

When I mentioned the guard at the palace gates, you may have imagined a gate guarded by consciousness. As soon as a thought or feeling arises in you, you become aware of its arising. And vice versa: when they leave you, you become aware of their disappearance. But this image can be understood differently; one who enters the gate is not a guard. In fact, we ourselves are our thoughts and feelings. This is our part. We may be tempted to look upon them as enemies seeking to destroy the focus and balance of our mind. But in fact, when we get angry, we ourselves are the anger. When we are happy, we ourselves are happiness. When we have some thoughts, we ourselves are these very thoughts. We become both guardians and passersby at the same time. We become both consciousness and contemplation of consciousness. Therefore, there is no need to dwell on the thought or drive it away. It is important to be aware of this thought. Such contemplation of consciousness does not create an object from the mind, that is, a subject. It does not distinguish between subject and object. The mind is not captured by the mind. The mind does not push the mind out. The mind can only take care of itself. Such contemplation of consciousness does not become the observation of some external object independent of the observer.

Consider the koan of the Zen master Bat Anh, who asked, "What does one hand clap sound like?" Or, for example, the tongue senses taste: what separates taste from the cause of taste? Consciousness perceives itself only through itself. This is especially important, and in the Mindfulness Sutra the Buddha constantly uses the phrases: "Awareness of feeling in feeling, awareness of consciousness in consciousness." It is believed that the Buddha said this in order to emphasize the words "feeling" and "consciousness", but I think that the Buddha is literal. Awareness of a feeling in a feeling is the awareness of a feeling directly while experiencing that feeling. Of course, this is not the contemplation of some imaginary feeling created in order to give the feeling a certain objectivity that exists outside the personality of the knower. It can be expressed in words that sound like a riddle or a tongue twister: awareness of feeling in feeling is mind-experienced awareness of mind in mind. Finding an object to study becomes a scientific method, but not a method of meditation. Therefore, using the image of a guard and a visitor, it is impossible to fully convey the conscious observation of the mind,

The sutra says that the mind is like a monkey swinging from one branch to another. In order not to lose sight of the monkey at some point, you should constantly monitor it and even try to merge with it. The mind contemplating the mind is like an object and its shadow, and the object cannot get rid of the shadow. Two make one. No matter how the mind changes, it will still remain in the harness of the mind. Sometimes the expression "bind the monkey" is used in the sutra, meaning control over the mind. But the image of the monkey is only needed for clarification. When the mind is directly and constantly aware of itself, it is no longer like a monkey. It does not happen that one mind is jumping from branch to branch and another mind is trying to catch up with it in order to tie it with a rope.

A meditator usually seeks to see his true nature in order to achieve enlightenment. But if you have recently started classes, then do not wait for the moment when you will see your true nature. It's best not to wait. In particular, don't expect to see a Buddha or some absolute reality while meditating.

During the first six months, try to build up the power of concentration and achieve inner peace and serene joy. You will drop worries and enjoy complete rest and peace of mind. You will gain courage; your horizons will become wider, and inner love - stronger and deeper. You will be able to bring more value to others.

Meditation nourishes both the body and the spirit. Through meditation, our body achieves harmony, lightness and peace. The path from observing your mind to penetrating into your true nature should not be too thorny. Once you have been able to quiet your mind, once thoughts and feelings have ceased to disturb you, your mind is in the mind. The mind will control the mind in the most immediate and wonderful way when no distinction is made between subject and object. During tea drinking, the apparent difference between tea and the one who drinks it disappears. Tea drinking becomes a direct and amazing practice in which the distinction between subject and object no longer exists.

A scattered consciousness also becomes consciousness, just as ripples on water are also water. When consciousness controls consciousness, then consciousness full of delusion becomes consciousness without delusion, or true consciousness. True consciousness is our true nature, Buddha: a pure unity that cannot be broken by division into separate selves created by different concepts and languages. But I must admit that I don't want to delve too deeply into this issue.

5. ONE IN ALL, ALL IN ONE. FIVE SKANDHAS

Let me tell you about a method that will help you expand your horizons, become fearless and truly compassionate. This method becomes the contemplation of interdependence, impermanence and compassion.

During sitting meditation, after gaining control of your mind, you can direct the power of concentration to contemplate the interdependent nature of certain objects. This way of meditation cannot be called intellectual reflection on the philosophy of interdependence. This is the penetration of consciousness into consciousness, the comprehension of the true nature of the object of contemplation, using the power of concentration.

Let's remember the simple old truth: the subject of knowledge cannot exist independently of the object of knowledge. In order to see, one must see something. In order to hear, you need to hear something. To be angry, you have to be angry about something. One can only hope for something. You can only think about something. When the object of knowledge of "something" does not exist, there can be no subject of knowledge. The practitioner contemplates consciousness and thus can see the interdependence of the subject of the object of knowledge. When we train awareness of the breath, awareness of the breath becomes consciousness. When we train in body awareness, body awareness becomes consciousness. When we train in the awareness of external objects, the knowledge of external objects becomes consciousness. Thus, the contemplation of the interdependent nature of all things also becomes the contemplation of consciousness.

Any object of consciousness is consciousness. In Buddhism, the objects of consciousness are called dharmas. Dharmas are usually grouped into five categories:

1) bodily and physical forms;

2) feelings;

3) perception;

4) mental activity;

5) consciousness.

The contemplation of interdependence consists in carefully considering all dharmas in order to comprehend their true nature, in order to understand that they are part of a single reality, that the whole reality is indivisible. It cannot be divided into parts that would exist on their own. The closest object of contemplation is our personality, formed by the totality of all five skandhas. Since the five skandhas form you, you are contemplating them right now. You are the knowledge of bodily forms, feelings, perceptions, mental activity and consciousness. You observe these "objects" as long as you are able to see each one's intimate connection with your inner world. If the world does not exist, then the totality of the five skandhas cannot exist either.

Consider the table example. The existence of a table is made possible by the existence of things that are not a table, namely the existence of a forest where trees were cut down; the carpenter, the iron that became nails and screws, and an infinite number of other things that have to do with the table: the carpenter's parents and ancestor, the sun and water that helped the trees grow.

If you understand the essence of the table, then you will see that in the table itself there are things that, at first glance, have nothing to do with the table. If you, having taken these things, return them: the trees to the forest, the carpenter to his parents, turn the nails into iron, then the table will cease to exist.

A person who, by looking at the table, can see the universe, is able to comprehend the Way. Contemplate the totality of the five skandhas into yourself in the same way. Contemplate until you can see the presence of not-self in you, until you understand that your life and the life of the universe are one. When the five skandhas return to their origin, your "I" no longer exists. Every moment the world generates five skandhas. There is no difference between you and the totality of the five skandhas. The totality of the five skandhas plays a decisive role in the formation, creation and destruction of all things in the universe.

Liberation from suffering

Usually people divide reality into parts and do not see the interdependence of all phenomena. To see one in everything and all in one means to overcome the obstacle that prevents us from perceiving the world. Buddhists call it attachment to a wrong view of oneself.

Attachment to the wrong view of oneself means believing in the existence of unchanging entities that exist on their own. Overcoming this wrong view frees from all kinds of fears, pains. Quan Te Am, who inspired the peace fighters in Vietnam, saw the essence of the five skandhas, realized that they were empty of self-existence, and was freed from all suffering, pain, doubt and anger. This is true for any person. If we contemplate the five skandhas in the most diligent and diligent way, then we will also be freed from suffering, fear and fear.

We need to overcome all obstacles in order to live, feeling like a part of a single world. Man is not a separate being, traveling independently in time and space, and fenced off from the rest of the world by a thick shell. Such a life would be impossible even for hundreds or hundreds of thousands of people fenced off in this way. Our life is influenced by many factors and we, in turn, influence many different phenomena. We are life, and life is limitless. It can be said that we live as long as we participate in the life of the whole world, as long as we empathize with the suffering and joys of others. The suffering of others is our personal suffering, someone else's happiness is our personal happiness. If our life is unlimited, then the totality of the five skandhas that make up us is also unlimited. The impermanence of the world, the successes and failures of life no longer affect us. By contemplating interdependence, penetrating into its essence, you get rid of dependence. You are freed. Sit in the lotus position, watch your breath and call on the one who died for others.

The contemplation of interdependence should be practiced constantly, not only during meditation, but also during any daily work. We need to learn to look at those who are close to us as ourselves, realizing that they are us. We must see the process of interdependence of all phenomena, both those that are happening now and those that will happen later.

Sailing on the waves of birth and death

I can't get past the issue of life and death. Many young and old people start serving the community and fighting for the world out of their love for all who suffer. They are constantly aware that the most important issue is the question of life and death, but often do not understand that life and death are just two manifestations of a single reality. Someday we will understand this and will no longer be afraid to accept them together.

When I was only nineteen years old, a senior monk told me to meditate on the image of a corpse buried in a cemetery. But I decided that this task was too difficult, and I resisted meditation. Now I don't think so anymore. At that time I thought that such contemplation was reserved for senior monks. But since then I have seen many young soldiers lying silently next to each other, some of them fifteen, fourteen, or even thirteen years old. They were not taught to prepare for death. Now it is clear to me that one who does not know how to die is unlikely to know how to live, because death is part of life. Moby told me two days ago that she thought a twenty-year-old youth was old enough to meditate on the image of a corpse. She had just turned twenty-one.

We need to face death, see and accept it. just as we see and accept life. The Buddhist Sutra of Mindfulness talks about meditating on the image of a corpse: contemplate the decay of the body, how the body turns numb and blue, how worms eat the flesh until there is almost no meat left on the bones. Contemplate until only whitish bones remain, which in turn slowly disappear and turn into dust. Contemplate in this way, knowing that the same thing will happen to your body. Contemplate the corpse until peace and tranquility return to you, until your consciousness and heart are cleansed and calm, until a smile shines on your face.

Thus, after you have overcome the inconstancy of feelings and fear, a life worth living every moment will seem infinitely precious to you. Moreover, not only our life will be precious, but also the life of other people, creatures. We can no longer be misled by the notion that the destruction of other people's lives is necessary for our survival. For us, it is obvious that life and death are just two manifestations of life, that it is impossible to eliminate one of them, just as it is impossible to deprive a coin of one of its sides. Only then can one rise above birth and death and understand what it means to live and die. The sutra says that bodhisattvas who saw the essence of interdependence overcame the limited world view and managed to pass through birth and death, like a man sailing in a frail canoe, but not swallowed up and not flooded by the waves of birth and death. Some people believe that Buddhists are pessimistic. But thinking in terms of optimism and pessimism is too naive, it simplifies the truth. It is better to perceive the world as it is. The outlook of a pessimist will not give rise to a calm and blissful smile that blossoms on the lips of bodhisattvas and all who have comprehended the Way.

6 Almond Tree

I talked about contemplating interdependence. Of course, no way of comprehending the truth can be considered self-sufficient, absolute, each of them serves to achieve it. The contemplation of interdependence is aimed at destroying prejudices, at gaining the universal harmony of life. It is not aimed at creating a philosophical system, a philosophy of interdependence. Hermann Hesse wrote the story "Siddhartha", but he did not understand it, so his hero Siddhartha strikes us with his naivety when he talks about the philosophy of interdependence. The author offers us a picture of interdependence, where everything is interconnected, this system does not tolerate any objections: everything must obey such an impeccable system, a system in which a person cannot solve the problem of liberation in this world. According to our teaching, reality has three natures: imaginary, interdependent, and primordial perfection. First of all, a person perceives the nature of interdependence. But we have a bad memory and we have a lot of prejudice, so we tend to cover reality with a veil of wrong views and opinions. We try to see reality through the imaginary. The imaginary is an illusion of reality. It presents reality as a collection of separate small parts, completely separate and independent. In order to overcome the imaginary, the practitioner contemplates the nature of interdependence or the interconnection of phenomena in the process of their emergence and destruction. Contemplation is a way of meditation, not the foundation of a philosophical doctrine. The slightest attachment to the system of concepts will lead to our enslavement. The contemplation of interdependence helps to penetrate into reality, to merge with it, and not to be captured by philosophical concepts or methods of meditation. A boat is used to cross the river, but it should not be carried on the shoulders. The finger pointing to the moon is not the moon itself.

Lastly, a person passes to the nature of primary perfection, to a reality freed from the wrong views generated by the imagination. Reality is the actual state of things. She is on the other side of all concepts. There is no theory that can fully describe it, even if it is a theory of interdependence. In order to avoid attachment to philosophical concepts, our teaching speaks of three non-nature, which allows a person to avoid the trap of the theory of three natures. This is the essence of the Mahayana Buddhist teaching.

If the practitioner realizes the world as the nature of primordial perfection, then he has already reached the stage of wisdom, called non-discriminating consciousness. This is an amazing state, there is no boundary between subject and object. It is by no means some distant, unattainable state. Any person, thanks to even a little zeal in his studies, can at least feel it. On my desk is a pile of letters asking for help for orphans. Every day I parse several letters. Before I read the letter, I peer into the eyes of the child in the photograph, carefully study the features of his face. I feel a deep connection between myself and each child, and this allows me to get close to him in a special way. While I was writing these lines, it became clear to me that in those moments the closeness that I experienced, parsing the uncomplicated lines of letters, was a non-discriminating consciousness. I no longer see how "I" sort papers to help the child. I no longer see a child receiving help and love. I am one with the child: no one suffers, no one asks for help, no one helps. The commission is forgotten, public service is forgotten, compassion is forgotten, wisdom is forgotten. These are the moments of non-discriminating consciousness. When the world is realized as the nature of primordial perfection, the almond tree in your backyard will fully manifest its nature. The almond tree is truth, reality, and your identity. How many people who came to your house saw an almond tree? The artist is more sensitive, therefore, unlike others, he will be able to see the tree better than others. His heart is more open, so there is already a certain connection between him and the tree. You perceive with the heart. If your heart is not shrouded in wrong views, then you will most naturally be able to find this connection. The almond tree can always fully manifest. To see the almond tree means to comprehend the Way. When a Zen master was asked to explain the mystery of being, he pointed to a cypress tree and said, "Look at that cypress tree."

The sound of the surf

When your consciousness is liberated, your heart is filled with compassion for yourself for your countless tribulations, until you have managed to get rid of wrong views, hatred, callousness and anger, and compassion for others, because they have not yet seen the light and are held captive by wrong views, hatred. and callousness, so they make themselves and others suffer. From now on, you look at yourself and others with compassion, like a saint who hears the cry of every being in the universe, whose voice is the voice of everyone who has seen reality as it is. In a Buddhist sutra, the voice of the Bodhisattva of Compassion is heard:

Who listens to the cry of the world -

transcending the sounds of the world,

Cast aside doubts and contemplate -

the nature of the world that sees the sorrows is pure,

support in grief, pain, disaster and death.

He looks at all beings with compassion,

and he is perfect in all his merits,

like a boundless and shoreless ocean.

We must bow to him.

Try to look at others with compassion, this kind of meditation is called "contemplation of compassion." The contemplation of compassion must be practiced both during meditation and whenever you help others. Wherever you are, remember the sacred commandment: "Look at all with compassion."

There are so many ways and purposes of contemplation that I do not hope to write about all of them. I have mentioned only a few simple, main ways. A fighter for peace is like any other person. He must have a private life. Work is just a part of life. But when work is done consciously, it becomes life. Otherwise, you can become like a person who lives, although he has been “dead” for a long time. We must light our own lamp so that we can walk on. But the life of each of us comes into contact with the life of people close to us. If we know how to live consciously, if we know how to protect and preserve the purity of our consciousness and heart, then our brothers and sisters will also understand what a conscious life is.

Meditation frees and heals

In mindful meditation, our body is completely relaxed and our mind is calm. But such a state of rest and relaxation is fundamentally different from the lazy and semi-conscious state during rest and sleep. Meditation in a semi-conscious state is like being in a dark dungeon. In the conscious state, a person achieves not only peace and happiness, but also vigilance and subtle perception. Meditation is by no means an escape from the world, but a confident return to it. A person practicing mindfulness must be no less vigilant than a car driver, otherwise he will be overcome by forgetfulness and absent-mindedness, just as a driver who has fallen asleep can cause a traffic accident. Be vigilant like a person walking on stilts, when any wrong movement can lead to a fall. Become like an unarmed medieval knight tearing through a forest of swords. Be like a lion walking slowly, carefully, confidently. Only with this kind of alertness can you achieve full awakening.

For beginners, I advise the method of pure recognition, that is, recognition indiscriminately. All feelings, whether compassion or irritation, must be accepted and defined from exactly the same positions, since they are all within us. The tangerine I ate is me. The mustard sprout I planted is me. I plant with all my heart and soul. I wash my cup with the same diligence I would bathe a Buddha or a Jesus when they were babies. Everything must be accepted impartially. In a state of awareness, compassion and irritation, mustard sprouts and a cup of tea are equally sacred.

When you are overcome by sadness, anxiety, hatred, passion, the method of pure observation and discrimination can be difficult. In such a case, return to the contemplation of a certain object, make the state of your mind the object of contemplation. This meditation is liberating and healing.

Sadness, anxiety, hatred and passion, after concentration and contemplation, manifest their nature, and such a manifestation naturally leads to healing and liberation. The wedge is knocked out with a wedge, so anxiety or other painful experience can be used to release suffering. We should deal with anxiety, pain, hatred and passion carefully, respectfully, not moving away from them, but becoming accustomed to them, resigning ourselves to them, penetrating into their nature by contemplating interdependence. You can quickly learn to select an object of contemplation depending on the situation. The contemplation of interdependence, compassion, identity, emptiness, non-attachment can heal and liberate.

But the contemplation of such objects can be successful only when we have gained the power of concentration, and this is achieved by the daily exercise of awareness, observation and recognition of everything that happens around. In addition, the object of contemplation must be genuine, really having a basis, having nothing to do with philosophical reasoning. Any object of this kind should be like food that needs to be cooked over a fire for a long time. We put food in a pot, close it and light a fire. The pot is us, and the heat from the fire is the power of concentration. The fuel will be the continuous exercise of mindfulness. If the heat is not strong, the food will never be cooked. But when the food is ready, it reveals its true nature and opens the gate to liberation for us.

The water becomes clearer and the grass even greener

The Buddha once said that the matter of life and death is really a matter of awareness. It depends on awareness whether a person is alive or not. In the Samyuta nikaya there is a story told by the Buddha. The famous dancer appeared in the village, and people filled the streets, wanting to see her at least out of the corner of their eye. Meanwhile, the convicted criminal was ordered to carry a cauldron filled to the brim with oil through the village. He had to concentrate all his attention on the overflowing cauldron, since even for one drop of oil spilled on the ground, the guard following him was ordered to cut off his head. Gautama Buddha said, “He was able to concentrate completely on the oil cauldron, so I didn’t look at the famous dancer, I didn’t notice the crowds of villagers making such a commotion in the streets that at any moment they could knock him down.”

On another occasion, the Buddha mentioned an incident that unexpectedly helped me to see the special significance of mindfulness exercises. This is necessary in order to protect and preserve oneself, so as not to be overly concerned about the behavior of others, which often causes anxiety and resentment. Listen to the story told by the Buddha:

Two acrobats - a poor widow and his student, a girl named Meda - they performed together on the streets to feed themselves. He tried to keep the tall bamboo pole on his head while Meda climbed it. Then he walked down the street, and Meda remained upstairs. They needed to gather all their attention in order to keep their balance and avoid any trouble during the performance. Once a widower advised a student: “Meda, let's watch each other. So we will help ourselves to focus, maintain balance and avoid trouble. Then we will definitely get money for food.” But the young student had the wisdom to answer: “Master, it seems to me that it would be better for each of us to take care of ourselves. Looking after ourselves, we will look after each other. I am sure that then we will avoid trouble and get money for food.”

The Buddha concluded, "The child answered correctly." In a family where at least one person practices mindfulness, all its members will become more aware. One person living mindfully will remind the whole family what it means to live mindfully. A student who lives consciously will influence his entire group.

In peace service societies, we must follow the same principle. Don't worry if the people around you don't always do well. Better take care of increasing your own merits. By working at full strength, you will show others how to work correctly. But increasing one's virtues requires constant exercise in mindfulness. Only through the exercise of mindfulness will we remain ourselves and achieve radiant joy and peace. Only through the exercise of mindfulness can we accept other people with an open heart, with great love.

A friend invited me to visit. He lived downstairs and had a piano. While the Dutch Kirsten was pouring tea for me, I looked at the pile of papers on the table and asked: “Maybe you could take a break from work for a minute and play the piano?” Kirsten was not averse to putting aside letters asking for help for orphans for a while and sat down at the piano to play a Chopin piece she had learned as a child. Some parts of this piece were smooth and melodic, while others were loud and fast. Her dog lay under the tea table, and as the intensity of the music began to build, she began to whine. I knew the dog was having a hard time, that he wanted to stop the music. Kirsten took care of her like a child. Perhaps the dog was more receptive to music than many children. Maybe she behaved this way because her ears picked up a sound that a human could not. Kirsten continued to play, while trying to calm the dog, but all in vain. Having finished playing Chopin, Kirsten began to perform another passage, now from Mozart, which was light and harmonious. The dog lay quietly and seemed to be in bliss. Then Kirsten sat next to me and said: “When I play a loud passage from Chopin, my dog often grabs my clothes and tries to pull me away from the piano. Sometimes, in order to finish playing a passage, I have to put it out the door. But she is always calm when I play Bach or Mozart.”

Kirsten recalled that in Canada, Mozart's works were performed at night as an experiment. At the same time, the flowers grew faster than usual, and turned towards the piano. On another occasion, Mozart was performed in wheat and rye fields. It turned out that rye and wheat in these fields also grew faster than in others.

Listening to Kirsten, I thought about the parliament, where they constantly argue, where cruel words fly. If plants or flowers are planted in these halls, then they, quite possibly, will not grow at all.

I thought of a garden maintained by a mindful monk. Its flowers, nourished by the light and warmth of awareness, are always fresh and green. Some ancient sage said:

When a great mentor is born

the water in the river becomes clearer,

and the grass is even greener.

We need to listen to music or do breathing exercises before any meeting or session.

7. THREE AMAZING ANSWERS

In conclusion, let me retell Tolstoy's short story about the emperor's three questions. One day, the emperor decided that he would never make a mistake again if he knew the answers to the following three questions:

What time is more important for business? Which person is more important to the business? Which circuit is more important for the case?

The emperor sent a decree throughout the state, in which he announced that any person who answered these three questions would receive generous gifts. Many, having learned about the decree, went to the palace, hastening to report their answers to the emperor. Answering the first question, one of them advised the emperor to prepare an extensive timetable in which each business should have its hour, day, month or year, and then follow this timetable. Thus, he hoped to find a suitable time for everything.

Another person remarked that nothing could be planned, and suggested to the emperor that he should leave all vain amusements and be constantly attentive to everything in order to find out when the best time for any business comes.

The third argued that the emperor himself could not hope to personally predetermine and decide exactly what time is more important for the cause, and, therefore, he needs to make the wisest person the vizier, and then heed his advice.

The fourth said that certain conditions require quick decisions and do not tolerate delay, but they can be foreseen by calling sorcerers and clairvoyants to oneself.

And the answer to the second question was different. One said that the emperor needed to rely on the governors, the other insisted on trusting the priests and monks, the third saw support in the doctors. The rest completely trusted the Magi.

There was no less disagreement in the answers to the third question. Some said that the most important occupation is science, others argued that religion is more important. The rest extolled the art of war.

Not a single answer pleased the emperor, he did not award anyone an award. After several nights of deliberation, the emperor decided to visit a hermit who lived on the top of a mountain and was considered enlightened. The emperor wanted to ask the hermit his three questions. He knew that the hermit never leaves the mountain, that he welcomes only the poor and does not want to deal with the nobility, so the emperor dressed up as a peasant and ordered the soldiers to wait for him at the foot of the mountain, while he himself began to climb the mountain to the hermit.

After some time, the emperor found the holy man's hut. He saw that the hermit was digging a garden in front of his dwelling. The hermit noticed the stranger, nodded to him and continued to work. Obviously, the work was difficult, and he sighed heavily.

The emperor approached him and said: “I have come to ask you three questions: What time is more important for business? Which person is more important to the business? Which goal is more important for the cause?

The hermit listened attentively to the emperor, but only patted him on the shoulder and began to dig again.

“You must be tired,” said the Emperor. - Let me help you". The hermit thanked him and gave the emperor a shovel, and he sat down on the ground to rest.

After digging up two ridges, the emperor took a break to once again ask the hermit three questions, but he did not answer. Instead, he stood up and, pointing to the shovel, asked, “Maybe you should rest? I will work again."

But the emperor continued to dig. An hour passed, two. Finally, the sun began to set over the mountain. The emperor put down his shovel and said to the hermit: “I have come to find out the answer to my three questions. But if you cannot answer, I ask you to confess it so that I can safely return home.

The hermit raised his head to the emperor and remarked: "It seems that someone is running there." The emperor looked back and saw a gray-bearded man running out of the forest. He ran headlong, pressing his hands to the bleeding wound on his stomach. Having reached the emperor, he, groaning, collapsed unconscious on the ground. The emperor and the hermit unbuttoned the wounded man's clothes and saw that he was seriously injured. Then the emperor thoroughly washed the wound, and then, tearing his shirt, bandaged it, but after a few minutes the bandage was completely saturated with blood. The emperor rinsed the bandage and bandaged the wound again. He repeated this until the bleeding stopped.

Finally, consciousness returned to the wounded man, and he asked for a drink. The Emperor ran to the spring and returned with a pitcher of clean water. In the meantime, the sun had set, and the night coolness wafted in the air. The hermit helped the emperor carry the man to the hut, where they laid him down on a bed. He calmed down and closed his eyes. The ruler, weary of the past day, stretched out in front of the door and also fell asleep. When he woke up, the sun had already risen over the mountain. Forgetting for a moment where and why he was here, the emperor looked at the bed and saw the wounded man, who looked at him in embarrassment. Seeing that the emperor woke up, he croaked: "Forgive me."

"But why should I forgive you?" the emperor asked.

“Great sir, you do not know me, but I know you,” he said. - I was your natural enemy. You killed my brother in the last war and took over my lands, and I swore vengeance on you. When I learned that you went to the mountain to the hermit, I decided to attack you on the way back and kill you. But you did not show yourself for a long time, and I, unable to wait any longer, went out of my hiding place to find you. But I didn't stumble upon you, but your guards. They recognized me and hurt me. Fortunately, I escaped and managed to reach you. If you weren't here, I would be dead. I wanted to kill you, but you saved my life! I cannot express my humility and gratitude in words. If I live, I will serve you for the rest of my life and I will instruct my children and grandchildren to do the same. Forgive me!"

The emperor was delighted with such an easy reconciliation with a blood enemy. He not only forgave him, but promised to return the occupied lands to him and send him a personal doctor and servants to look after him until he was fully recovered. The emperor ordered his soldiers to carry the man home, and then returned to the hermit. Before returning to the palace, he wanted to ask him the same three questions. It turned out that the hermit planted seeds in the soil loosened the day before. The hermit looked at the emperor and replied, "But your questions are already settled."

"In what way?" the emperor wondered.

The hermit explained: “If you had not taken pity on me yesterday and helped me to dig up the ridges, then on the way back that person would have attacked you. Then you would regret not staying with me. So the most important time was when you dug the ridges, the most important person was me, and the most important goal was to help me. Later, when the wounded man came running, the most important thing was the time of bandaging the wounds, because otherwise he would have died, and you would not have been able to reconcile with him. Therefore, he turned out to be the most important person, and the most important goal for the case turned out to be taking care of him. Remember that there is no more important time than this very moment, only it is subject to us. There is no person more important than the one who is next to you, because you will never know whether you will be connected with him in the future or not. The most important goal is to make your neighbor happy. In fact, this goal is the only one in life.”

Tolstoy's story is as if taken from scripture, it can be considered equal to any sacred text. We talk about serving society, people, humanity, distant people, helping to restore peace to them, but we often forget that we first of all need to help our neighbors. If you cannot serve your wife, husband, child, parents, how will you serve society? If you cannot make others happy? If our friends in the peace movement or community service do not love and help each other, will they be able to love and help others? Are we serving the people or a beautiful motto?

Service

Serve the world suffering. The concept of "service" is not inclusive. Let's go back to a more modest level: family, students, friends, society. We must live for them, because otherwise, for whom should we live? Tolstoy can be attributed to the saints whom Buddhists call "bodhisattva". But could the emperor, without someone else's help, understand the meaning, the purpose of life? How can we right now, living with others, help them alleviate their suffering, make them happier? How? We should practice mindfulness. It is very easy to understand Tolstoy's advice. But in order to bring it to life, we should apply the methods of awareness, then we will find our way.

I wrote this book as a direct instruction to friends. Many have already written about such things without experiencing them, but I tried to write only about what I experienced myself. I would like to believe that what you read will be at least a little useful for you and your friends on the spiritual path, on the path to the true home.

8. Mindfulness exercises

Below are a number of exercises and meditation methods that I myself have often used, choosing from various methods and adapting them to my lifestyle. Choose from them those that you like best, those that suit you best. The level of each method will vary depending on the individual's specific requests. These exercises are relatively simple, but they lay the foundation upon which you can build anything.

Smile when you wake up

Hang a twig or any other sign, you can even write the word "smile" on the wall so that when you wake up, you would immediately see it. This sign will serve as a reminder to you. Before you get out of bed, try to control your breathing. Take three calm breaths in and out while maintaining a smile. Watch your breath.

Smile in your spare time

Smile wherever you are, in any position. Smiling, look at the child, at the leaf of the tree, at the picture hanging on the wall, at everything that is relatively calm. Take three breaths in and out slowly. Keep smiling and try to focus on your true nature.

Smile while listening to music

Listen to a piece of music for two to three minutes. Pay attention to the words, music, rhythm and manner of performance. Smile as you inhale and exhale.

Smile when you're angry

When you feel yourself getting angry, at least smile. Take three calm breaths in and out while maintaining a smile.

Release in the supine position

Lie on your back on a flat surface without a soft bed or pillow. Stretch your arms along the body and relax, and the straightened legs are slightly turned with the feet outward. Keep smiling. Take a slow breath, trying to focus all your attention on breathing. Forget the muscles, the body. Relax each muscle so that it seems to you that the muscles have sunk into the floor or become like soft, pliable silk fabric hung out to dry in the wind. Forget about everything, paying attention only to breathing and smiling. Imagine that you are a cat, completely relaxed by the fireplace, its muscles give in to every touch without resistance. This exercise lasts up to 15 breaths.

Release in sitting position

Sit in a half-lotus or lotus position, either cross-legged or with your legs tucked under you. You can even sit in a chair, but your feet should touch the floor. Smile. Breathe in and out while smiling. Get free.

Deep breathing

Lie down on your back. Breathe slowly and calmly, paying attention to the movement of the abdomen. When inhaling, the abdomen should rise so that air enters the lower part of the lungs. As air begins to fill the upper part of the lungs, the chest rises and the abdomen descends. Don't tire yourself. Continue up to 10 breaths. The duration of the exhalation is longer than the duration of the inhalation.

Measuring your breath by steps

Go for a walk in the garden, by the river or into the woods. Go slowly. Breathe normally. By the number of steps, measure the duration of inhalation and exhalation. Do this for several minutes.

Then increase the duration of exhalation by one step. Do not try to increase the breath, let its duration remain normal. Follow the exhalation as if you want to increase its duration.

Continue up to 10 breaths. Now increase the duration of exhalation by one more step. Notice if the duration of the inhalation has increased by one step. If this is not difficult, increase the duration of the breath. After 20 breaths, return to normal breathing. After a few minutes, you can again begin to lengthen your breath. As soon as you feel tired, return to normal breathing. After several cycles of this practice of lengthening the breath, the duration of inhalation and exhalation will equalize. Do not exercise for a long time, even out breathing for no more than 10-20 breaths, and then breathe normally.

Counting inhales and exhales

Sit in the half-lotus or lotus position. You can practice walking meditation while walking. As you inhale, mentally note: "I am inhaling, one." As you exhale, mentally note: “I exhale, one.” Don't forget to breathe in your belly. As you take your second breath, mentally note, "I'm taking a breath, two." As you exhale slowly, mentally note, "I'm exhaling, two." Continue up to 10 times. After the tenth time, start over. If you lose count, start over.

Watch your breath while listening to music

Listen to a piece of music. Breathing should be long, even and calm. Watch your breath, control it, while at the same time being aware of the music, its movement and feeling. Don't get lost in the music, follow your breath and yourself.

Watch your breath while talking

Breathing should be long, even and calm. Watch your breath, not forgetting the words of the interlocutor and your own answers. Practice the same way you would when listening to music.

Breath Tracking Meditation

Sit in the lotus or half lotus position. You can just go for a walk. Inhale, starting from the abdomen, slowly and naturally, realizing: "I am breathing in." Breathe out, realizing, "I am breathing out." Take three breaths. On the fourth breath, lengthen the breath

noting, “I take a long breath.” Exhale, realizing, "I'm exhaling a long breath." Take three breaths.

Now watch your breath carefully, controlling every movement of the abdomen and lungs. Contemplate how the air comes in and out. Note: “I take a breath and follow it from beginning to end. I exhale and follow it from beginning to end.

Continue up to 20 breaths. Return to normal breathing. Repeat the exercise after 5 minutes. Remember to keep smiling as you breathe. After completing this exercise, move on to the next.

Breath of the body and mind, leading to joy

Sit in the lotus or half lotus position. Smile. Watch your breath. When peace returns to the mind and body, continue to breathe very lightly, realizing: “I breathe in, and peace and calm come to me. I breathe out, and peace and quiet come to me. Continue up to three breaths, and then mentally note: “I breathe in and experience bliss. I breathe out and feel bliss.” Continue this for up to three breaths, and then mentally note: “I breathe in, my body and mind are in bliss. I breathe out, my body and mind are in bliss.”

Hold this thought for 5-30 minutes or an hour, depending on your ability and the time you have. The exercise should begin and end without haste, calmly. If you wish to stop the exercise, then before you sit down in the usual posture, gently massage your eyes and face, and then the muscles of the legs. Don't rush to get up.

Body position awareness

This can be done anytime, anywhere. Focus on your breath. Breathe more calmly and more deeply than usual. Whatever you do (walk, stand, lie down or sit), be aware of it. Understand where you are walking, where you are standing, where you are lying, where you are sitting. Be aware of the purpose of your actions. For example, you must realize that you are standing on a green hill to freshen up, breathe, or just stand. If you are standing without a goal, then understand that you are standing without a goal.

Consciously Brew Tea

Brew tea for a guest or yourself. Make every movement slowly, consciously. Don't leave a single action unattended. Understand that you are holding the kettle by the handle. Understand that you are pouring hot aromatic tea into a cup. Keep a close eye on every action. Breathe more calmly and more deeply than usual. If your thoughts wander, start following your breath.

washing dishes

Wash dishes without tension, with the thought that each plate is an object of contemplation. Consider any plate sacred. Watch your breath so that nothing disturbs your mind. Don't rush to get the job done. Imagine that nothing is more important than washing dishes. Washing dishes is meditation. If you cannot mindfully wash dishes, you will hardly be able to meditate while sitting in silence.

Laundry

Do not wash too many clothes at one time. Take only three or four things. Find the most comfortable position, sitting or standing, so that your back does not hurt later. Wash clothes without stress. Pay close attention to every hand movement. Don't forget about soap and water. When you finish washing and rinsing, you should be fresh and clean, like washed clothes. If your thoughts wander, keep smiling and follow your breath.

House cleaning

Divide the work into stages: tidy things and books, clean the restroom, wash the bathroom, sweep the floor and wipe the dust. Set aside enough time for each task. Move slowly, three times slower than usual. Pay all attention to work. For example, before you put the book in the closet, look at the book, find out what kind of book it is, be aware that you are putting it in the closet in its place. Be aware that your hand is lifting a book. Beware of sudden or unexpected movements. Maintain awareness of the breath, especially when your thoughts are scattered.

Bathe slowly

Take a bath for 30 to 45 minutes. Don't rush for a second. When you fill the bath with water and when you put on clean clothes, your every movement should be light and calm. Pay close attention to every action. Pay attention to every part of your body without fear. Feel every trickle of water on your body. When you are done, your mind should be as pure and calm as your body. Watch your breath. Imagine that you are swimming in a transparent summer pond, fragrant with lotuses.

As you sit in silence, breathing slowly, imagine that you are a stone plunging into a clear stream. During the dive, there is no need to direct your movement. Dive to a place of complete rest on the soft sand of the riverbed. Contemplate the stone until you achieve complete peace of mind and body: the stone rests on the sand. Maintain this peace and joy for half an hour while contemplating the breath. Not a single thought about the past or the future can take you out of the state of peace and joy you have achieved. The universe exists in this present moment. No desire can take you out of the state of attained peace, not even the desire to become a Buddha or the desire to save all beings. Remember that becoming a Buddha or saving all beings is possible only on the basis of complete peace achieved in the present moment.

mindfulness day

Choose one day of the week, any day that suits your lifestyle. Forget about the work you do on other days. Do not plan meetings or long-term communication with friends for this day. Do only simple tasks like cleaning the house, cooking, or washing clothes.

When the house is tidy and clean, and everything is in its place, take a leisurely bath. Then prepare and drink tea. You can read scriptures or write letters to close friends. After that, go for a walk to practice breathing.

While reading a scripture or working on a letter, remain mindful, do not allow yourself to be distracted by something else. When reading a sacred text, remember what you are reading. When writing a letter, remember what you are doing. Follow the same method when listening to music or chatting with a friend. In the evening, prepare a light meal, you can eat only a little fruit or drink a glass of fruit juice. Before going to bed, meditate while sitting for an hour. Do two 30-45 minute walks a day. Instead of reading before going to bed, relax completely for 5-10 minutes. Control your breathing. Breathe calmly, with your eyes closed (inhalations and exhalations should not be too long), watching the rise and fall of the stomach and chest. All your movements during the day should be at least twice as slow as on normal days.

Contemplating Interdependence

Find a photo of you as a child. Sit in the lotus or half lotus position. Start following your breath. After 20 breaths, start focusing on the photo in front of you. Recreate and relive the five skandhas that defined your nature at the time the photograph was taken: the physical characteristics of your body, your feelings, perceptions, mental activity and consciousness of that age. Continue to follow your breath. Don't let the memories distract or overwhelm you. Continue contemplating for 15 minutes. Keep smiling. Turn your consciousness to your current self. Be aware of your body, feelings, perceptions, mental activity and consciousness in the present moment. Contemplate the skandhas that define your nature.

Ask yourself the question: "Who am I?" This question should penetrate deep into you, like a seed that has just been planted in loose earth and watered with water. The question "Who am I?" should not be abstract, addressed to your rational mind. The question "Who am I?" should not be limited to the intellect, but it should include the entire five skandhas. Don't try to find a smart answer. Contemplate for 10 minutes, keeping your breathing even but deep so that you are not distracted by philosophical reflections.

Sit in a dark room at night on the river bank or in any other deserted place. Begin to control your breathing. Mentally note, “I will point my finger at myself,” and then instead of pointing at yourself, point in the exact opposite direction. Contemplate on imagining yourself outside of the bodily form. Contemplate, imagining your bodily form present in front of you in trees, grass, foliage, river. Realize that you are in the world and the world is in you. If the world exists, you also exist, but there is no birth, just like there is no death. Nothing arises and nothing disappears. Keep smiling. Watch your breath. Meditate for 10-20 minutes.

your skeleton

Lie down on a bed, on a mat, or on the grass in the most comfortable position for you. Don't put a pillow on. Begin to control your breathing. Imagine that all that remains of your body is a white skeleton lying on the surface of the earth. Keep smiling and keep following your breath. Imagine that your flesh has decomposed and rotted, and the skeleton has been lying in the ground for 80 years after the burial. Clearly imagine your skull, spine, ribs, tibia, bones of the hands and feet, bones of the fingers. Keep a smile, breathe as evenly as possible, mind and heart should be serenely calm. Understand that your skeleton is not you. The body shell is not you. Be one with life. Live forever in grass, trees, other people, birds and other creatures, in the sky and ocean surf. Your skeleton is only a part of you. You exist everywhere at any moment. You are not only a body shell, and not even feelings, thoughts, actions or knowledge. Practice for 20-30 minutes.

Your original face before you were born

Watch your breath in the lotus or half lotus position. Focus on the moment your life began. Understand that it is also the moment of your death. Understand that life and death manifest simultaneously: that exists because of the existence of this, that could not be if it were not for this. Understand that life and death are interdependent, because one becomes the support of the other. Understand that you are life and death at the same time, that these concepts are not hostile to each other, but represent two facets of one reality. Then focus on the moment of completion of what is incorrectly called death. Understand that this is the final moment of manifestation of both life and death. What is before birth is equivalent to what is after death. Try to see your true face before birth and after death.

Someone close to you has died

Lyape or sit in a chair, on the bed in the most comfortable position for you. Begin to control your breathing. Contemplate the body of a person who died either a few months or a few years ago. Understand well that all human flesh has already decayed, and only the skeleton still lies motionless in the ground. Be very clear to yourself that your own body is still there and you still include the five skzndhas of bodily form, feeling, perception, mental activity and consciousness. Think about your relationship with this person in the past and now. Keep smiling and follow your breath. Practice in this way for 15 minutes.

Sit in the lotus or half lotus position. Start to even out your breath. Contemplate the nature of emptiness in the totality of the five skandhas: bodily form, feeling, perception, mental activity and consciousness. As you meditate, move from one skandha to another. Understand that all transformations are impermanent and have no nature of their own. The totality of the five skandhas is like the totality of all phenomena: they all obey the law of interdependence. Their coming together and separating from each other is like the appearance and disappearance of clouds around the top of a mountain. One cannot become attached to or get rid of the five skandhas. Understand that acceptance and denial are phenomena belonging to the five skandhas. Be clear to yourself that the five skandhas do not have their own nature and are empty, but at the same time they are amazing, amazing like every phenomenon in the universe, wonderful like the life that exists.

it's everywhere. Try to see that the five skandhas are actually incapable of creation and destruction, for they themselves are the primordial reality. Try to see through contemplation that impermanence is a concept, as well as the absence of "I", as well as emptiness, so that you do not get caught up in the concepts of impermanence, lack of "I" and emptiness. You will see that emptiness is also empty and that the original reality of emptiness is no different from the original reality of the five skandhas. This exercise can be started only after the practitioner has fully mastered the previous five exercises. The execution time should correspond to individual characteristics: an hour or two.

Compassion for the hated person

Sit down and calm down. Then, smiling, inhale. Contemplate the image of the person who made you suffer the most. Consistently consider the traits in a person that you hate or despise the most, or find the most unpleasant. Try to understand what makes this person happy and what hurts him in everyday life. Contemplate the perception of this person. Try to figure out what mindset this person is following. Find out the motives of the aspirations and actions of this person. Finally, pay attention to the human mind. Think about how wide and free his worldview is, whether he is influenced by prejudice, shortsightedness, hatred and anger. Find out if he is in control of himself. Practice until you feel that compassion grows in your heart, and the feeling of hatred and enmity disappears. Do this exercise several times for the same person.

Suffering due to lack of wisdom

Sit in the lotus or half lotus position. Start following your breath. Choose a painful situation with a familiar person, family or community. This situation is an object for contemplation.

If you have chosen a person, then try to see all the suffering that this person is subject to. Start with the suffering associated with the body: disease, physical pain. Then move on to suffering caused by feelings: internal conflicts, fear, jealousy, remorse. After that, consider the suffering caused by perception: pessimism, a limited view of things. Find out if his mind is affected by fear, indecision, hopelessness and hatred. Find out if his consciousness changes due to the environment, suffering, people around him, education, propaganda, or lack of self-control. Contemplate all these sufferings until your heart is filled with compassion, like a well of pure water, and you understand that this person is suffering due to circumstances and alienation. Help this person out of the situation in a gentle way.

If you have chosen a family, then follow the instructions indicated. Start with the suffering of one person, then move on to another, and so on, until you consider the suffering of the whole family. Realize that their suffering is your suffering. Realize that no family member deserves to be reproached. Realize that you need to help them get out of this situation in the most delicate way.

If you chose a society, then consider a country in distress due to war or instability. Try to understand that anyone involved in a conflict becomes a victim. No person belonging to warring factions or opposing sides desires continued suffering. No one is to blame for this state of affairs. This was due to a commitment to an ideology and an unfair economic system, which are supported by people's indifference and unwillingness to change. The two sides involved in the conflict are not actually opposites, they represent only two facets of reality. There is nothing more urgent than life, killing and oppressing one person by another will not solve anything. Listen to the sutra:

Cultivate a Compassionate Mind

In the fire of war.

Help all living beings

Avoid struggle and suffering.

Where 6 no fierce battle was in full swing,

Use all your strength

To become a peacemaker.

("Vimapakirti-nirdesa")

Contemplate until resentment and hatred disappear and your heart fills with compassion and love like a well of pure water. Promise yourself to change the hostile environment and make peace in the most delicate and subtle way.

Unconditional actions

Sit in the lotus or half lotus position. Watch your breath. Choose something important for you for the object of contemplation. Analyze the purpose of the work, the means to carry it out, and the people involved. First of all, consider the purpose of the work. Understand that the meaning of all work is to serve, to reduce suffering, to show compassion, but not to satisfy vanity. The means used should promote cooperation between people. Do not think that this work is done for charity. Consider the people involved. Do you still divide them into those who serve and those who benefit? If you still see among them those who serve and those who receive benefits, then you are doing your work for yourself or a group of people, but not for the sake of service. One Prajnaparami-you sutra reads as follows: "The Bodhisattva helps all living beings to cross to the other shore, but in fact there are no living beings who need to be helped to cross to the other shore." Decide to do only unconditional actions in the future.

No Conditionality

Sit in the lotus or half lotus position. Watch your breath. Recall the most significant achievements in your life and analyze them. Analyze your talent, advantages, opportunities, confluence of favorable circumstances that led to success. Analyze the feeling of self-satisfaction and vanity that arose in you after you felt that you were the main reason for success. Look at all this in the light of interdependence, and then you will understand that the combination of favorable circumstances is worth more than your achievements. Only when you forget about them will you really become free and they will stop affecting you.

Recall the most bitter failures in your life and analyze them. Analyze your talent, your strengths, your opportunities, and the lack of favorable circumstances that led to your downfalls. Try to identify all the inferiority complexes that arose in you after you felt that you could not achieve success. Look at all this in the light of interdependence to understand that these failures are due not to your lack of talent, but rather to a lack of favorable circumstances. Understand that you are powerless to influence these falls, that these falls no longer concern you. Understand that you have already freed yourself from them. Only when you forget about them will you really become free and they will stop affecting you.

Contemplation of Unity

Sit in the lotus or half lotus position. Watch your breath. Do one of the interdependence exercises: your personality, your skeleton, or a deceased loved one. Understand that everything is impermanent and never repeats itself twice. Things are impermanent and never repeat themselves twice, but they are amazing in their own way. You should not be at the mercy of both the conditioned and the unconditioned. The saint is not attached to the doctrine of interdependence, but he does not deviate one step from it. He can throw it away like a burnt log from a fire, but still abides in it without being captured by it. It is like a boat on a river surface. With the help of contemplation, try to understand that enlightened people, not falling into dependence on the service of sentient beings, still do not withdraw from the service.

Library "Body of Light"

Women's Portal Flero

smile

Watch your breath

Learn to understand others

Based on the book by Tit Nat Khana “Peace in every step. The Path of Mindfulness in Daily Life

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