Appendix Eight
An
Eclectic Program of Meditation and Self-Inquiry
David Center
The
discussion of this program is organized by different labels for
“self.”
1. The starting
point will be with the identity-self, which
is the state in which one is fully identified with the body/mind. The
“I” that thinks that it is the operative component of the
body/mind is generally known as the ego or, as I call it in some of
my writing, the fictive-self (see Automatic Programs in Part I) or personal
narrative (the “me” story). This is where most people undertaking
a meditation program for the first time are coming from. Ego is the
subject and everything else is perceived as a separate object. This
is the dualistic perspective.
a. Initial
meditation techniques usually have one sit quietly and erect,
breathing deeply and slowly from the diaphragm. Let's just call it
“sitting meditation.” If the eyes are open, they will be oriented
either toward the floor, a blank wall or possibly a mandala. If the
eyes are shut, one may be instructed to imagine having the eyes
focused on the area between the eyes, or no attention is given to the
eyes at all when closed. Some instructions might suggest focusing on
an object, e.g., candle, and some may suggest use of a mantra or
chant, e.g., AUM. The technique used is less important than its
“goodness of fit” for you.
b. This
is the point where many meditators experience what is called “monkey
mind.” The goal during this phase of sitting meditation is to
simply learn to relax and observe the activity of the mind without
getting seduced by it. As one gains some experience, the frenetic
activity experienced by most new meditators will slow down. This more
subdued stage might be called the “hummingbird mind.” The mind
still flits about but not as energetically as in the beginning.
2. After
things have settled down, one will recognize something of a
perceptual shift developing that establishes a division. This shift
is the identity-self
morphing into an observer and an ego.
a. During
this phase, one should “side” with the observer and allow some
distancing from the ego to develop. One should be a somewhat
disinterested observer of the activities of the ego. The goal is to
begin identifying with the observer rather than with the ego and its
body/mind.
b. As one
establishes identification with the observer rather than the ego, it
will become apparent that the observer is not to be found in the
story that comprises the ego nor can it be found anywhere in the
body. Many aspects of “the fictive-self” will come under
observation. Some of these may have been buried and outside of
conscious awareness. I have discussed these earlier as automatic
programs or APs (see Automatic Programs in Part I). Some of these APs you may recognize as being
the basis for dysfunctional beliefs, emotions and behaviors. This is
usually a good time to deconstruct such APs. Often just observing
these arise and dissipate will lead to their undoing. However, if you
think a more direct approach is needed, I have discussed such methods in Part I. Carl
Jung said, “Whatever does not emerge as consciousness returns as
Destiny.” That is, you are likely to keep repeating unconscious
patterns until they become conscious, are examined and neutralized.
3. Let's
now think of the observer as the mindful-self. At
this time, it is useful to begin what is called “mindful
meditation.” Mindful meditation can of course be done as part of
sitting meditation, but it is most effective when used to carry
meditation into one's daily life. Mindful meditation is simply paying
attention, which most of us think is easy enough to do until we
consciously begin observing our efforts to do so. Your attention
will, by default, slip when it isn't held captive by an engaging
task. This is the way your brain is “wired” and is discussed
elsewhere (see Meditation in Part II) as the default mode
network or relaxed
attention network (RAN).
a. The
objective here is to have the observer closely monitor what the
body/mind is doing as it goes about its daily activities. In short,
your meditation is literally on what you're doing moment to moment.
What you will observe is that many of the body's routines are run by
APs, and the default mode will try to kick in and begin to generate
unrelated mental content whose purpose is to reinforce the
fictive-self. If the mindful-self isn't careful, it will get seduced
by this content and lose focus on current activity.
b. Losing
focus during mindfulness is especially likely when one isn't engaged
in doing something. During such times, the best tactic is to become
present with anything that is available in the moment. Be present
with or mindful of the sound of a breeze blowing through leaves, your
dog, a ticking clock, sunlight streaming
in through a window, a flower, a ceramic cup, the rise and fall of
your abdomen as you breathe or whatever is available. Presence is the
focus of Leonard Jacobson's* and Richard Moss's* teachings.
c. When
one becomes well established in mindfulness meditation and can
maintain focus on what one is doing from moment to moment or simply
being present with something manifest in the moment, you are ready
for the emergence of the inquiring- self. The inquiring-self
is named for the activity that establishes it, which is called
“self-inquiry.” This method is often associated with the
teachings of the Indian sage Sri Ramana Maharishi and is discussed under Self-Inquiry in Part Two.
4. The
purpose of self-inquiry is similar to mindfulness except that it is
not focused specifically on what one is doing or something that is
present but on being aware of being aware from moment to moment or being present in the moment. A psychiatrist, Bessel van der Kolk, identifies the medial
prefrontal cortex as the part of the brain responsible for
experiencing the present moment. This is located behind the area of
the face called the brow. No doubt, this is why Kriya Yoga emphasizes
keeping attention gently focused on this area during meditation.
a. The
basic idea in self-inquiry is to established a conscious sense of
being a field of awareness. Rupert Spira* teaches a simple and direct
method of finding that sense. He suggests that one ask oneself the
question, “Am I aware?” To answer the question, one must note
that one is aware of being aware. That is where you want to be. Once
you are there, you should try to relax into that state of being and
remain there. There is an exercise at the end of this discussion that
will help you experience a state of pristine
awareness.
b. As
the establishment of this state progresses, there will be a
perceptual shift. When this happens, you will identify yourself with
conscious awareness. You will experience yourself simply as a field
of awareness that includes the body/mind. However, you will not
identify yourself as being the body/mind.
5. With the shift
described above, you have become an aware-self
or what I have described as having a natural
mind (see Part II). This is a refined state of duality in which
you are clear of most, if not all, dysfunctional APs and are free of
making or, at least, taking seriously judgments, beliefs, opinions
and expectations. It is a state that
allows one to hold a dispassionate view of the world and its events.
It is not, however,
what some call Enlightenment or
Self-realization,
which is a non-dual state. Arriving here, you have done about all
you can do. The rest depends on Grace and what
I've referred to as being Taken
(see Part II)
6. According
to some teachers, Enlightenment has several progressive states.
There appear to be at least three states once the condition referred
to as Enlightenment or Self-realization is entered. The first of
these is accompanied by experiences of what some call Void
Consciousness, a state described as Pure Being. It is
suggested that many think this is the end state, and thinking this
constrains any further progress. This may be followed by experiences
of what is called God (or Christ) Consciousness, a state
described as Divine-Love. Finally, there may be experiences of what
is called Unity Consciousness, a state described as
Love-Bliss.
a. This
third state is one in which it is said that one comes to the full
recognition that one is an integral aspect of an indivisible whole.
There is a direct understanding that this whole is Source
Consciousness – the ground of all being and unconditional love.
*
See Links page at http://innerego.com
Exercise
This
exercise is based on a Buddhist meditation practice called Rigpa.
Find
a quiet, relaxing spot where your visual awareness can be spacious.
Examples of the type of setting that I have in mind might be sitting
or standing on a peak gazing out across a beautiful wooded valley,
sitting on a dock in the early evening, gazing out across the waters
of a quiet, undisturbed lake or whatever works for you. The essential
feature is the relaxed mood the setting evokes, not the setting
itself.
Now,
just enjoy the feeling of relaxation that the scene evokes in your
body/mind, take in the spacious view before you, listen to the subtle
sounds arising from the scene, feel the air move about your face and
body, smell any odors carried by the air you breathe. Allow yourself
to become fully immersed in the totality of the moment. When you are
fully settled into the exercise you will be acutely aware but
your awareness will be free of thoughts (i.e., words and images) but
full of sensations and feelings -- pure experience. Fully present.
This
is you as an awake
or fully aware consciousness or in
your natural mind.
It is always available. It can be brought to any circumstance under
any conditions. You merely need to learn to stay in this state of
consciousness as your normal or habitual way of being.
Practice the use of thinking as a tool for accomplishing a task, and
then put it away and become present with your immediate experience.
There
is probably no end to the depths of this state of awakened awareness,
but you first have to learn to find it and then live in it before it
can flower.
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