A Course in Consciousness

This is a course in questioning

and in seeing, not in believing.
 The concept of objective reality
• Objective reality is assumed to exist whether or not
it is being observed.
• The existence of separate objects is assumed to be
verifiable by observation, at least in principle.
• The common feature of all objects is that they are by
definition separate from each other.
• Therefore, the observer is assumed to be separate
from the observed.
• This means that separation is an intrinsic part of
objective reality.
• We shall see later that the assumption of separation
is the source of all suffering.
 More on objective reality
• Objective reality is reality by agreement. This means
that…
• 1) We must agree on the definition of an object
• 2) The existence or nonexistence of an object must be
confirmed by more than one observer. If it is not, it is not
considered to be objectively real.
• However, objective reality cannot be proved to exist
because all of our observations, without exception,
are purely subjective.
• Important: Therefore, if objective reality cannot be
proved to exist, it cannot affect any observation,
which are all necessarily subjective.
 Questions about objective reality
• Is there any proof that anything exists if you are
not observing it?
• If you cite the reports of others, is there any
proof that they exist if you are not observing
them?
• If you cite indirect evidence, is there any proof
that that exists if you are not observing it?
• Is there any proof that your thoughts exist if you
are not observing them?
• Is there any proof that your feelings exist if you
are not observing them?
 The concept of materialism
• Everything is assumed to be matter (or at
least it is governed by physical law).
• Matter is assumed to be objective—it is
assumed to exist whether or not it is being
observed.
• Mind is assumed to be an epiphenomenon
of matter with no independent existence of
its own.
 Personalized statement of
materialism
• “I am a body.”
• Do you agree with this statement? If so,
are you all of the body or just parts of it?
• Which parts are you? Which parts are you
not?
• Where in the body are you?
• If you are not a body, what are you?
Other questions about materialism
• Do you think that dogs and cats are
conscious? If so, what is your evidence?
• Do you think that bacteria are conscious?
If so, what is your evidence?
 The concept of Cartesian dualism
• In 1641,René Descartes (French scientist and
philosopher, 1596 - 1650) proposed that there
are two fundamental independent substances,
mind and matter.
• He proposed that a mind is an indivisible
conscious, thinking entity without physical size .
• He proposed that a body is a divisible object that
has physical size, i.e., it occupies space.
• He proposed that mind and body can interact
with each other.
 Personalized statement of
Cartesian dualism:
• “I am a mind and I have a body.”
• Do you agree with this statement? If so,
are you all of the mind or just parts of it?
• Which parts are you? Which parts are you
not?
• If you are not a mind, what are you?
Questions about Cartesian dualism
• Do animals have minds? If animals are
excluded, how do we explain some of their near-
human behaviors. If animals are included, do we
exclude any of them?
• What about plants and microbes? Do they have
minds?
• What about self-reproducing protein molecules
(e.g., prions). Do they have minds?
• What about inanimate objects?
 The concept of idealism
• Idealism proposes that everything is
consciousness and consciousness is
everything …
• … so there is nothing but consciousness
and nothing outside of consciousness.
• This implies that there are no objects that
are not being observed, i.e., there is no
external objective reality.
 Questions about idealism
• What is consciousness, anyway?
• If everything is consciousness, can there
be separate consciousnesses, i.e., is your
consciousness separate from my
consciousness?
• If consciousnesses are not separate, how
can you see objects that I cannot see?
• If consciousnesses are separate, how can
you and I see the same objects?
Personalized statement of idealism
• “I am consciousness”.
• Do you agree with this statement? If not,
what are you?
 Does it matter whether we adopt
materialism or idealism?
• If we believe we are bodies, are
separation and suffering inevitable?
• If we believe we are consciousness, are
separation and suffering inevitable?
• If we believe we are neither, are
separation and suffering inevitable?
 Classical physics
• Classical physics is assumed to be both materialistic and
objective.
• Classical objects are assumed to have separate, independent
existences whether or not they are being observed.
• Classical objects are assumed to have definite properties,
such as position, velocity, and orientation whether or not they
are being observed. These properties are assumed to have
no intrinsic uncertainties.
• Classical objects are assumed to be acted upon by classical
forces such as electromagnetism and gravity.
• The laws of classical physics are deterministic. This means
that the state of the universe in the future is assumed to be
completely determined by the state of the universe at the
present, which is assumed to be determined by the state of
the universe in the past.
 Questions about classical physics
• How might our lives be different if there were no external
objective reality but we did not know it?
• What if we did know it?
• How might our lives be different if the world were
deterministic but we did not know it?
• What if we did know it?
• Suppose you accepted the principle of determinism as
truth. How do you think you would you then feel about
your feelings, decisions, and actions?
• About other people’s feelings, decisions, and actions?
• How do you think it would affect your judgments about
yourself and others?
 Quantum physics
• Quantum theory was developed in the 1920s and threw
the world of physics into turmoil.
• Unlike classical theory, quantum theory needs an
interpretation, which is not self-evident.
• It was originally applied only to microscopic phenomena
but now is assumed to describe all phenomena, from
elementary particles to the entire universe.
• It is the only theory we have at the present time. If it is
incorrect, we have as yet no other theory to replace it.
• In every direct and indirect experimental test of quantum
theory so far, the basic principles have been shown to be
valid.
 There are two general types of
interpretations of quantum theory
• Interpretations in terms of objective reality
• Interpretation in terms of subjective reality.
The Copenhagen interpretation
• The Copenhagen interpretation is an interpretation in terms of
objective reality.
• It is sometimes called the orthodox interpretation because of
its widespread acceptance.
• In this interpretation, the only thing that is assumed to exist
prior to an observation is a wavefunction that exists over all
space.
• The wavefunction is assumed to exist whether or not there are
observations. Therefore, it is assumed to be separate from
the observer.
• The wavefunction represents the probability that a specific
event will be observed by the observer using a specific type of
apparatus.
• It describes all of the possible events that could be observed
by the observer, but cannot predict which event will actually
be observed.
 Wavefunction collapse
• At the moment of observation, the
wavefunction changes irreversibly from a
description of all of the possibilities that
could be observed to a description of only
the event that is observed.
• This is called wavefunction reduction, or
wavefunction collapse.
 The next observation
• After an observation and wavefunction collapse,
a new wavefunction emerges.
• It represents all of the possibilities that are
allowed by the previous observation.
• Another observation then results in another
wavefunction collapse, etc.
• Therefore, any experience consists of a
sequence of observations, which are all
represented objectively by wavefunction
collapses.
 Nonlocal collapse
• Remember: Objective reality is reality by agreement.
• Collapse must occur over all space simultaneously
because our observations must be consistent with our
agreement on what exists and what doesn’t exist.
• For example, if you and I agree that there is one and
only one electron, then you cannot observe the electron
to be at one position while I simultaneously observe it to
be at another. (This is the “agreement” property of
objective reality.)
• The agreement property leads to the requirement of
nonlocal collapse.
 *Footnote
• Albert Einstein’s (1879-1955) invented the special theory of
relativity in1905. Einstein made the following two
assumptions:
1) The velocity of light in vacuum is a constant, independent of
the relative velocity (also assumed to be constant) of two
observers observing each other. This assumption was
consistent with the measurements of Michelson and Morley
(1881).
2) No physical effect, including information, can travel faster than
the velocity of light. This was also consistent with the
measurements of Michelson and Morley.
• This is now considered to be a physical law, more than just a
theory, because it has been verified innumerable times both
directly and indirectly. No experiment has ever invalidated it.
 The problem of nonlocality
• Remember: Nonlocality in the Copenhagen interpretation
means that collapse happens over all space
simultaneously. (This is required for simultaneous
observations to be consistent with what is assumed to
exist and not to exist).
• But: Einstein’s special theory of relativity says that no
physical effect can travel with a velocity greater than the
velocity of light.
• Thus: There is no known physical explanation for
anything that happens over all space simultaneously, so
there is no known physical mechanism for nonlocal
collapse.
• Thus: There is no known physical mechanism for the
“agreement” property.
 The idealist solution to nonlocality
in the Copenhagen interpretation
• In this solution, it is consciousness that collapses the
wavefunction, not a physical process.
• Because simultaneous observations made by separate
observers must be consistent with their agreed-on
reality, there can be only one consciousness.
• Hence, consciousness must be nonlocal and universal.
This is required for the “agreement” property of objective
reality.
• Because, in the idealist interpretation, nonlocal universal
consciousness is nonphysical, it can collapse the
wavefunction over all space simultaneously, so
nonlocality is preserved.
• (This explanation for wavefunction collapse is not widely
accepted but no physical explanation has yet been
found.)
 Wavefunction collapse (cont.)
• Even if there were a physical mechanism for
wavefunction collapse, it would produce nothing but a
collapsed wavefunction.
• A collapsed wavefunction is not aware! It is only a
collapsed wavefunction.
• Awareness is on a different level from the objects of
awareness.
• What you are aware of cannot be what is aware. (You
cannot be what you observe.)
• The awareness of the observer is self-evident. It needs
no proof. That you are aware is the only thing you can be
certain of.
• Everything else is subject to definition and interpretation.
 Hidden-variables interpretations
• Hidden-variables theories were devised in order to retain
the concept that objects exist and have definite
properties whether or not they are observed.
• Therefore, a hidden-variables interpretation is an
objective interpretation.
• All particles are assumed to be classical and have
definite positions and velocities with or without an
observation.
• The particles are assumed to be acted on by all of the
classical forces, such as electromagnetism and gravity.
• In addition, in the well-known theory of David Bohm
(1917-1992), the particles are assumed to be acted on
by a quantum force, which is derived from the quantum
wavefunction.
 Nonlocality of hidden variables
theory
• In the Bohm theory, the quantum force is assumed to act
over all space simultaneously, hence it is nonlocal.
• Thus, the quantum force violates special relativity.
• All other proposed hidden variables theories have also
proved to be nonlocal.
• No hidden variables theory has received acceptance
because they are all too difficult to work with.
• Physicists have abandoned definiteness of positions and
velocities in order to have a workable theory.
• Since hidden variables is a materialist theory, there is no
explanation for how consciousness arises, or for which
objects are conscious and which ones are not.
 Many-worlds interpretation
• Many-worlds is an objective interpretation.
• The many-worlds interpretation was proposed so that the
entire universe could be described by a single
wavefunction.
• The wavefunction is assumed to exist as the only
objective reality from the moment of the big bang.
• Since there can be no observer or observation that is
separate from the universe, the wavefunction never
collapses.
• At any moment that “I” (as part of the universe) make an
observation, the wavefunction branches to manifest the
world that “I” observe with a probability given by the
wavefunction. There is no wavefunction collapse, but
there is a manifestation of my world.
 Nonlocality of the many-worlds
interpretation
• At the same moment that “my” world manifests, all of the other
possibilities given by the wavefunction are manifested as
other worlds. There is a “me” in every one of them.
• The different worlds cannot communicate with each other.
• Each time there is an observation, there are as many worlds
manifested as there are possibilities in the wavefunction.
• Since there is no wavefunction collapse, the wavefunction of
the universe continues forever.
• A world is manifest over all its space simultaneously, thus,
many-worlds is nonlocal.
• Since many worlds is a materialist theory, there is no
explanation for how the consciousness of the observer arises,
or for which objects are conscious and which ones are not.
 The subjective interpretation
• In this interpretation, there is assumed to be no
objective reality. There are only subjective
observations.
• The wavefunction is assumed to be nothing but
a mathematical algorithm used to calculate the
probability that a particular observation will yield
a particular result.
• Since there is no objective reality, there is no
space-time and no nonlocality.
• Since there is no nonlocality, there is no problem
of nonlocality.
 Solipsism vs. nonsolipsism in the
subjective interpretation
• In a solipsistic view, there is only one observer. (This
view does not require agreement on what is being
observed.)
• In a nonsolipsistic view there are at least two observers.
• In order for there to be communication between
observers, this view requires agreement on the definition
of what is observed. For example, you and I must agree
on the definition of “chair” before we can talk about our
observations of a chair.
• This is the “agreement” property of the subjective
interpretation.
• Even in the subjective interpretation, if there is more than
one observer, agreement is required!
 But…are there really separate
observers?
• Since any experience consists of a
sequence of observations, all experiences
are nothing but sequences of
observations.
• Normally, we regard separate sequences
to imply that there are separate observers
making these observations.
• But, if there is no objective reality, can
there really be separate observers?
 More questions about the
subjective interpretation
• Is it possible that the “observer” is
nothing but a mental construct?
• What does the requirement for
agreement between observers imply
about the consciousness of the
“observers”?
• Are there separate consciousnesses, or
is there only one consciousness that
functions through different minds?
 Agreement↔Communication
• In both the objective and subjective interpretations of
quantum theory, there must be agreement—in the
objective case, on the definition of what exists or does
not exist, and in the subjective case, on the definition of
what is observed or what is not observed.
• But, agreement requires communication, and
communication requires agreement.
• Therefore, is it possible that the need to communicate is
our most basic need, even more basic than the need to
survive?
• Is it the heart that needs to communicate, or is it the
mind?
• Is the need to communicate a reflection of our innate
connectedness?
 *Footnote: (Wash. Post, Feb. 24,
2008)
• In 1982, the first 100 mobile telephones
appeared in Wash., D.C. There were only 7
relay towers.
• Today, in a world of 6.6 billion people, there are
about 3.3 billion cellphones in use.
• This is the fastest global diffusion of technology
in human history.
• In a few years, there will be 5 billion cellphones
in use.
• Why this sudden rush to technology?
 *Footnote (cont.)
• In Tibet, many houses don’t have toilets.
• But, Tibet has better cellphone coverage than the U.S.
• If Tibetans were willing to give up their cellphones, they
could have toilets instead.
• However, in Tibet, communication is more important
than toilets!
• In fact, much of the developing world has better
cellphone communication than the U.S.
• This is partly because the developing world has few land
lines, and cellphone networks are cheaper.
• But, it is also a reflection of something else: “It’s the
technology most adapted to the essence of the human
species—sociability” (“Wired” Magazine).
• In other words, cellphone communication is person-to-
person, not person-to-world.
The experiments of Benjamin Libet,
et al. (1973)

• Subject is told to lift a finger whenever he/she

chooses.
• The EEG of subject is measured simultaneously
with the EMG from the finger.
 The results

• The EEG signal begins 0.3 s before the subject is aware

of the impulse to lift finger.
• The subject associates his/her awareness of this impulse
with his/her observations of the time on a clock. No
separate muscle action is required.
• This process is repeated many thousands of times.
• Thus, the decision to perform a muscle act is made
prior to the awareness of the decision.
 Conclusion
• In objective time (time as measured by a clock
or other instrument), any neurological or sensory
process always happens before our awareness
of it because the brain requires a few tenths of a
second to process an event before we are aware
of it.
• Thus, all subjective experiences happen after
the corresponding objective events. This
applies to “volitional” experiences as well as
“nonvolitional” ones.
 Free will
• Free will assumes that you can choose your
thoughts.
• If you can choose your thoughts, why do you have
thoughts that you don’t want?
• Free will assumes that you can choose your
feelings.
• If you can choose your feelings, why do you have
feelings that you don’t want?
• Free will assumes that you can choose your actions.
• If you can choose your actions, why do you do
things that you don’t want to do?
 Exercises on free will
• Try to stop thinking for 30 seconds. Were
you successful?
• Try to stop feeling all body sensations for
30 seconds. Were you successful?
• Try to stop all muscle motion for 30
seconds. Were you successful?
• If you can’t control your thoughts, feelings,
and actions, what can you control?
The cause of suffering according to
the sages
• The sages tell us that suffering is a result of
identification with the sense of doership.
• Consequently we believe that we are the thinker,
feeler, and chooser of our thoughts, feelings,
emotions, and body sensations.
• We cling to them because we believe they are
what we are…
• …and we simultaneously resist them because
we judge them to be wrong or lacking.
 A model for the cycle of suffering
(The Mindful Way Through Depression, by Williams, Teasdale, Segal,
Kabat-Zinn, includes guided meditation CD)

• In this model, suffering is

caused by a self-reinforcing
feedback loop of identification
as doer.
• Identification never occurs in
isolation. It is always
accompanied by feelings,
thoughts, judgments, body
sensations, and behaviors.
• Each of these reinforces all of
the others. Identification loop
• In depression, this loop feels
like a downward spiral.
 Examples of identification as doer
• “I” should not have these thoughts (“I” should have
only pure thoughts).
• “I” should not have these feelings (“I” should have
only pleasant feelings).
• “I” should not have these emotions (“I” should have
only loving emotions).
• “I” should not have these body sensations (“I”
should have only pleasant sensations).
• “I” should not behave the way “I” do (“I” should
always behave compassionately).
• “I” should not be in this world (“I” should be in a
more compassionate world).
 More examples of identification
• “I” want to change but “I” am afraid to
change.
• “I” am afraid to give up my identity as
being shameful, guilty, defective, sad,
angry, or anxious.
• If “I” don’t cling to my identity, what will “I”
be?
• How will “I” behave?
• What will “I” do?
 How can suffering end?
• We can begin to disidentify by shifting
from doing (thinking) mode to being
(mindfulness) mode.
• Being mode is always in the present
moment.
• Identification is weaker in the present
moment.
• Hence, there is less suffering in the
present moment.
 When we are in doing mode…
• We identify as “doer”.
• As “doer”, we cling to our thoughts, feelings,
emotions, and sensations…
• …and we simultaneously resist our thoughts,
feelings, emotions, and sensations.
• Clinging and resisting gives structure to our lives
and to our world, but…
• …it also prevents us from experiencing anything
outside of our structure.
 When we are in being mode, we
see that…

• We are not what is thinking.

• We are not what is feeling.
• We are not what is choosing.
• We are not what is judging.
• We are not what is resisting.
• We are not what is doing.
• We see that everything happens all by itself.
• In other words, we start to become disidentified.
 Mindfulness practice
• Mindfulness practice helps us to disidentify from all
forms of suffering, including anxiety, anger,
sadness, and depression.
• The connections between thoughts, judgments,
feelings, body sensations, and behaviors become
clearer.
• The cycle of suffering becomes less real, and…
• …we become disidentified from doership, clinging,
and resistance.
• This is not easy—but neither is suffering.
• This is a long term practice, not just one-time.
Three-minute mindfulness practice
(Williams, Teasdale, Segal, Kabat-Zinn)

• Step 1: Ask, What is my experience right

now? Then become aware of your thoughts,
feelings, and body sensations.
• Step 2: Focus on feeling your breath.
• Step 3: Expand your awareness to feel your
whole body, your posture, and your facial
expression.
• Step 4: Focus on any discomfort, tension,
or resistance. Breathe in and out of it.
 Day-long mindfulness practice
(Williams, Teasdale, Segal, Kabat-Zinn)

• Whenever possible, do only one thing at a

time.
• Pay full attention to what you are doing.
• When the mind wanders, bring it back.
• Repeat a million (or more) times.
• Whenever you become aware of shame, guilt,
defectiveness, sadness, anger, or anxiety,
investigate your identifications with them.
Mindfulness meditation practice
• Highly recommended are all of the books
and CDs by Jon Kabat-Zinn, obtainable
from
http://www.mindfulnesstapes.com/books.html
• Kabat-Zinn is the creator of the Mindfulness
Based Stress Reduction course…
• …which is also available in Charlottesville
(see
http://www.uvamindfulnesscenter.org/)
 Nonduality
• Nonduality is the teaching that All is
Consciousness and Consciousness is All.
• We shall use the term God as an
equivalent to the term Consciousness.
• Therefore, in this teaching, we shall
sometimes say that All is God and God is
All.
 Duality
• Consciousness is always
whole and unsplit.
• However, the mind tries to split GOD IS ALL
Consciousness into parts and
then it names the parts.
• This process of separating and YANG
naming is called YIN
conceptualization.
• Anything that is thought to
be separate from anything ALL IS GOD
else is nothing but a
concept.
• For example, the separation
between yin and yang is
nothing but a concept.
 The basic split
• The mind tries to split Consciousness into “I” and
not-”I”.
• In this teaching, this split is not real, therefore, “I” am
not really separate from my body-mind…
• …and “you” are not really separate from “me”.
• However, the illusion of separation is extremely
persistent.
• All spiritual practice has the aim of dissolving it.
• The dissolution of this illusion is called
“enlightenment”, “awakening”, or “nirvana”.
• With the end of the illusion comes the end of
suffering.
 Questions about concepts
• Am “I” separate from…
• …this chair?
• …this thought?
• …this feeling?
• …this emotion?
• …this sensation?
• …this body?
• In other words, am “I” nothing but a concept?
 Well, then, if I am not a concept,
what am I?
• In nondualistic teaching, I am
Consciousness which is whole
and unsplit.
• That is my true nature…
• …and there is never any
separation.
 Spiritual practice
• As we have already seen, spiritual practice helps to take
us from the doing, thinking, identified mode, in which
there is suffering; into the being, mindfulness,
disidentified mode, in which there is no suffering.
• Spiritual practice helps to dissolve the separation
between “me” and “my” thoughts, feelings, emotions,
and body sensations.
• It helps to dissolve the separation between “me” and
“you”.
• And it helps to make clear that there is no “me” to judge
or to resist, nor is there an “I” to do anything--including
spiritual practice.
 More spiritual practices
• We have already discussed mindfulness
practices.
• There are many other spiritual practices,
almost as many as there are teachers.
• The purpose of all of them is to help us to
disidentify from what we think we are and
to become aware of what we really are,
including all of our thoughts, feelings,
emotions, and body sensations.
 Loving-kindness practice
• We uncover both our resistance to loving ourselves and
our innate love for ourselves, by meditating on the
following or similar phrases…
– “May I be filled with loving-kindness.
– “May I be well.
– “May I be peaceful and at ease.
– “May I be happy and free.”
• We notice any and all feelings as they come up, both
feelings of resistance and feelings of kindness. This
makes it a practice in mindfulness rather than in rote
repetition.
• We do these meditations many times and notice the
feelings each time.
Loving-kindness practices (cont.)
• First, we start with loving-kindness for ourselves
• Then, we uncover both our resistance to loving others
and our love for them by meditating on the following
or similar phrases…
−“May you (he/she) be filled with loving-kindness
−“May you (he/she) be well.
−“May you (he/she) be peaceful and at ease.
−“May you (he/she) be happy and free.”
• We first apply this to a friend, then to somebody we
are neutral about, then to somebody we dislike.
• We notice any and all feelings as they come up, both
feelings of resistance and feelings of kindness.
• We repeat this many times.
Other loving-kindness practices
• We always include ourselves in these practices! On
each out breath, we do the following:
− We think “love”, and flood ourselves with light.
− We think “love”, and simultaneously flood ourselves and a
friend with light.
− We think “love” and simultaneously flood ourselves and
somebody we are neutral about with light.
− We think “love” and simultaneously flood ourselves and
somebody we dislike with light.
• We notice any and all feelings as they come up, both
feelings of resistance and feelings of kindness.
• We repeat this many times.
 Affirmations
• Strictly speaking, affirmations are not in themselves
spiritual practice.
• However, they can be useful in getting us out of a
downward spiral of ruminating, judging, and depression
so that we can resume our regular spiritual practice.
• Examples that I sometimes use are:
−“I am infinite power, infinite strength, perfect health.”
−“I am light, love, peace, and joy.”
• Affirmations are best tailored by each person for his/her
own conditioning.
• They may have to be repeated many times.
 Inquiry
• There are two basic kinds of inquiry:
− self-inquiry (lower case), and…
− Self-inquiry (upper case).
 What is self-inquiry (lower case)?
• self-inquiry is the investigation of the “I”.
– Ask the question, who is it that is thinking this? Then,
look and see if you can see the thinker.
– Ask the question, who is it that is feeling this? Then,
look and see if you can see the feeler.
– Ask the question, who is it that is suffering? Then,
look and see if you can see the sufferer.
– Ask the question, who is it that is doing this? Then,
look and see if you can see the doer.
– Ask the question, who is it that is observing this?
– Then look and see if you can see the observer.
 What do you see?
• If you see a thinker, feeler, sufferer,
doer, or observer, can it be you?
• What is it that sees them?
• If you don’t see a thinker, feeler,
sufferer, doer, or observer, can there
be one?
 What is Self-inquiry (upper case)?
• Self-inquiry is the investigation of the true I, which is
pure Awareness, or pure Seeing.
– Ask, what is it that is aware? Then turn inward
and look and see. (This is not easy, but neither is
suffering.)
– If you see something, it can’t be what is seeing
because it is what is being seen. (Remember,
anything you can see cannot be you.)
– So, if you can’t see it but it is what is seeing, then
what are you?
 Another form of Self-inquiry.
• This is a simple but very effective
disidentification practice.
• Whenever you are suffering, just mentally
step back.
• Stepping back takes you out of the doing
mode in which you have never had any
control anyway.
• It puts you into the being mode in which
you see that there is no need for control.
 Meditation
• Meditation is best learned from an
experienced teacher.
• You may have to try out several teachers
and several forms of meditation to find one
that will help you to accept yourself as you
are and to realize your true nature.
• A widely taught form of Buddhist
meditation consists of two aspects:
– Concentration
– Mindfulness
 Concentration
• With eyes closed, we slowly scan the body from
the feet to the head, and feel the body
sensations from the inside.
• We then put the attention on the breath.
• The attention will wander and we will become
lost in thought.
• Whenever we notice that we have been lost, we
bring the attention back to the breath.
• We do this a million times.
• Each time we become aware of having been
lost, it is another awakening!
 Mindfulness
• We can practice mindfulness either while in
meditation or in activity.
• We notice our thoughts and feelings as they
arise.
• We don't ignore them or suppress them, nor do
we analyze or judge them.
• We simply observe them intentionally and
nonjudgmentally, moment by moment, as they
arise in the field of our awareness.
• If we experience a distressing thought or feeling
or actual physical pain, we open to the
unpleasantness and attempt to see it clearly
without trying to change it or to escape from it .
 Mindfulness (cont.)
• We notice whether it is we who are
thinking or feeling them, or whether they
arise and fall spontaneously.
• If we see that it is we who are thinking or
feeling them, who/what is it that sees this?
• If we see that they arise and fall
spontaneously, what does that imply about
the existence of a thinker or feeler?
 Meditation and psychotherapy
(by Jack Kornfield)
“Meditation and spiritual practice can easily be
used to suppress and avoid feeling or to escape
from difficult areas of our lives. Our sorrows are
hard to touch. Many people resist the personal
and psychological roots of their suffering; there
is so much pain in truly experiencing our bodies,
our personal histories, our limitations. It can
even be harder than facing the universal
suffering that surfaces in sitting. We fear the
personal and its sorrow because we have not
learned how it can serve as our practice and
open our hearts.”
Meditation and psychotherapy (cont.)
(Jack Kornfield)
“Mindfulness works only when we are
willing to direct attention to every area of
our suffering. This doesn’t mean getting
caught in our personal histories, as many
people fear, but learning how to address
them so that we can actually free
ourselves from the big and painful "blocks"
of our past. Such healing work is often
best done in a therapeutic relationship
with another person.”