It's truly amazing how effortlessly the human body can adjust to change. Now that we've experienced warmer than normal temperatures in the Northland, it actually feels like we're having a cold spring since temps have returned to "normal."
I drove to Corny to teach my AM TCC class and was greeted with a book sale in the hall outside the community library. Of course, I made browsing the book collection my first priority (what reader can resist a $.25 per book bargain?). It was a breeze to pick out a dollar's worth of ready reads: PrairyErth by William Least Heat-Moon, The Healthy Heart Walking Book, Uncle Tom's Cabin by Harriet Beecher Stowe, and Moving Violations by former NPR reporter John Hockenberry.
Next week will be our final class until summer session begins in July. That class will also be the final time I'll see two of my most loyal and consistent TCC students. Bea and Howard are moving to the Twin Cities in June. It feels in many ways like the end of an era.
After our T'ai Chi Chih practice this morning we discussed a few pages of Ch. 13 in Buddha's Brain. This chapter returns us to the concept of No Self (chapter title is "Relaxing the Self"). We begin with a wonderful quote by Dogen:
To study the Way is to study the self.
To study the self is to forget the self.
To forget the self is to be enlightened by all things.
The book's authors remind us that it's important to not make the self special. What's left behind when we relax the self? Say the authors: Open-hearted spaciousness, wisdom, values and virtues, and a soft sweet joy.
These ideas and thoughts brought me back to The Second Book of the Tao by Stephen Mitchell. In section 16 Mitchell translates the words of Lao-tzu's disciple, Chuang-tzu and Confucius' grandson, Tzu-ssu, who espouse the glories of No Self:
You have heard of flying with wings,
but can you fly without wings?
You have heard of the knowledge that knows,
but can you practice
the knowledge that doesn't know?
Consider a window: it is just
a hole in the wall, but because of it
the whole room is filled with light.
Thus, when the mind is open
and free of its own thoughts,
life unfolds effortlessly,
and the whole world is filled with light.
Ahhh. No Self.
Showing posts with label Buddha's Brain. Show all posts
Showing posts with label Buddha's Brain. Show all posts
Thursday, April 5, 2012
Thursday, February 23, 2012
Practice, Practice, Practice and then ... Forget
Wednesday, February 22, 2012:
I began the day with a T'ai Chi Chih beginners' class and ended the day with a T'ai Chi Chih beginners' class. Between the two sessions I organized my 2011 taxes, logged on to a wireless connection at a public library to learn how to use a Kindle Fire (required for my Bayfield Library job in order to assist patrons when they eventually check out the Fire), bought groceries and gas, and taught another (continuing) TCC class.
When I arrived home from teaching, I went to bed immediately. Taking time to write my blog was beyond my capabilities because I was flat-out tired.
At the T'ai Chi Chih continuing class I mentioned Sr. Antonia's February 2012 Newsletter. In it she included a reprint of an email exchange between a TCC teacher candidate and a certified teacher following a training session for teacher candidates who wished to learn how to refine and improve their TCC form.
The aforementioned teacher candidate cited several suggestions and instructions from the training that spoke to her and helped her to move forward in her own practice. She wrote:
This morning's TCC class--the last one of the week--felt as though it was an inadvertent continuation of last night's Continuing TCC class discussion. Today, though, we talked about Buddha's Brain, Chapter 12, under the section entitled "Rapture and Joy."
As our group discussed how or when we experience Rapture and Joy during our T'ai Chi Chih practices we segued into a discussion about specific movements in the form. Each of us has our own favorite movements as well as others that we consider to be hard to relate to and/or simply don't understand.
Based on my experiences with my own TCC practice, I believe that after years of repetition we grow to love and appreciate each and every one of these movements. To me, that's an indication that we are mastering the form and learning how to let go of resistance and/or blockages that heretofore stood in our way.
I can no longer remember how many TCC movements I struggled with over the years. Still, I continued to practice. And, as one class member explained, now the finger that once hurt works perfectly and you've forgotten that it ever was injured.
T'ai Chi Chih inspires healing on all levels of the mind, body, and spirit until you have no recollection of the struggles that once existed in your bodymind with regard to one (or many) of the TCC movements (and much else in your life!). Now each and every movement becomes part of the great Universal Dance. And that is true letting go....
I began the day with a T'ai Chi Chih beginners' class and ended the day with a T'ai Chi Chih beginners' class. Between the two sessions I organized my 2011 taxes, logged on to a wireless connection at a public library to learn how to use a Kindle Fire (required for my Bayfield Library job in order to assist patrons when they eventually check out the Fire), bought groceries and gas, and taught another (continuing) TCC class.
When I arrived home from teaching, I went to bed immediately. Taking time to write my blog was beyond my capabilities because I was flat-out tired.
At the T'ai Chi Chih continuing class I mentioned Sr. Antonia's February 2012 Newsletter. In it she included a reprint of an email exchange between a TCC teacher candidate and a certified teacher following a training session for teacher candidates who wished to learn how to refine and improve their TCC form.
The aforementioned teacher candidate cited several suggestions and instructions from the training that spoke to her and helped her to move forward in her own practice. She wrote:
The feeling of a free floating Ferris wheel, in Bass Drum, is lightening, loosening and smoothing my practice! There are very light dear ones in my airy Ferris wheel, helping to soften and even the pace and level. I've noticed for awhile that there was a bit of wasted energy on Bird Flaps its Wings, but couldn't put my finger on where. Now, thanks to Bill, I know there was unnecessary pulling up of my wrists, as coming back together, and it also applies to the circles of Wrist Circles Taffy.... Working the Pulley ... the discovery of how shifting just a bit further forward, gets me more grounded, and makes for an easier ride forward and back, with fuller, lighter and evenly sized circles on each end.There have been many times in my own TCC practice when one small refinement or correction makes all the difference in the level of ease and relaxation with which I can now perform the movement. I've said it before and I'll say it again: That's what I appreciate about TCC practice. No matter how many years you practice, there are always opportunities for new learning and growth. As Sr. Antonia noted in her newsletter:
The evolutionary character of Chi continues to amaze, transform, deepen, enlighten, etc. those who delve into its mystery through their total presence in the form of awareness in their practice. The level of understanding, both on the part of the candidate and of the teacher, accounts for change on many levels.Thursday, February 23, 2012:
This morning's TCC class--the last one of the week--felt as though it was an inadvertent continuation of last night's Continuing TCC class discussion. Today, though, we talked about Buddha's Brain, Chapter 12, under the section entitled "Rapture and Joy."
As our group discussed how or when we experience Rapture and Joy during our T'ai Chi Chih practices we segued into a discussion about specific movements in the form. Each of us has our own favorite movements as well as others that we consider to be hard to relate to and/or simply don't understand.
Based on my experiences with my own TCC practice, I believe that after years of repetition we grow to love and appreciate each and every one of these movements. To me, that's an indication that we are mastering the form and learning how to let go of resistance and/or blockages that heretofore stood in our way.
I can no longer remember how many TCC movements I struggled with over the years. Still, I continued to practice. And, as one class member explained, now the finger that once hurt works perfectly and you've forgotten that it ever was injured.
T'ai Chi Chih inspires healing on all levels of the mind, body, and spirit until you have no recollection of the struggles that once existed in your bodymind with regard to one (or many) of the TCC movements (and much else in your life!). Now each and every movement becomes part of the great Universal Dance. And that is true letting go....
Thursday, January 26, 2012
Traveling the Path
This morning's T'ai Chi Chih class was like a reunion; six of our seven class members (myself included) were in attendance. Many residents travel away from the Northland during the winter. Like birds migrating south, People of the Woods enjoy leaving our cold, snowy environment for a brief (or not so brief) respite.
One student just returned from a trip to Norway, Rome, and Naples. Another student is currently residing in Florida for six weeks; yet another leaves for Orlando, FL in February and then heads to Hong Kong with his new wife in early April. Two other students plan to visit their son and his family in Austin, TX in early February. There's only one student in the entire lot who hasn't mentioned a trip. And me? I've had a few winter escapes in the past but this year I'm rooted in place while others travel out of the area.
After our relaxing though not necessarily synchronized practice this morning, we discussed Buddha's Brain. We've made it to Chapter 12, "Blissful Concentration," and, since much of our topic now relates directly to our T'ai Chi Chih practices, we're intent on discussing each minute detail that the authors address. This morning's topic: 'Keeping attention on its object.'
Buddha's Brain's authors write: Imagine a little guardian who watches how well you are watching the breath and gives your attention a boost if it starts to flag. This guardian 'lives' mainly in the anterior cingulate cortex (ACC), which compares actual performance with a goal.... (p. 194)
We spent our entire discussion on this one short passage from the book (and, I might add, had plenty to say about it). This in-depth discussion set me to wondering: What is your goal in your T'ai Chi Chih practice? Why do you do a practice? What do you hope to gain from it? Where and what do you focus on in the midst of your movements?
During our lifetimes we're all traveling a path of exploration, growth, and adventure. T'ai Chi Chih reminds us that no matter where we roam, the perfect place for us to be is right here in the present moment. Here. Now. When we're rooted in the present, we're nested in a space that's restful, rejuvenative, and ultimately perfect. Florida. Norway. Texas. Hong Kong. Or, even, snowy Wisconsin. We're home....
One student just returned from a trip to Norway, Rome, and Naples. Another student is currently residing in Florida for six weeks; yet another leaves for Orlando, FL in February and then heads to Hong Kong with his new wife in early April. Two other students plan to visit their son and his family in Austin, TX in early February. There's only one student in the entire lot who hasn't mentioned a trip. And me? I've had a few winter escapes in the past but this year I'm rooted in place while others travel out of the area.
After our relaxing though not necessarily synchronized practice this morning, we discussed Buddha's Brain. We've made it to Chapter 12, "Blissful Concentration," and, since much of our topic now relates directly to our T'ai Chi Chih practices, we're intent on discussing each minute detail that the authors address. This morning's topic: 'Keeping attention on its object.'
Buddha's Brain's authors write: Imagine a little guardian who watches how well you are watching the breath and gives your attention a boost if it starts to flag. This guardian 'lives' mainly in the anterior cingulate cortex (ACC), which compares actual performance with a goal.... (p. 194)
We spent our entire discussion on this one short passage from the book (and, I might add, had plenty to say about it). This in-depth discussion set me to wondering: What is your goal in your T'ai Chi Chih practice? Why do you do a practice? What do you hope to gain from it? Where and what do you focus on in the midst of your movements?
During our lifetimes we're all traveling a path of exploration, growth, and adventure. T'ai Chi Chih reminds us that no matter where we roam, the perfect place for us to be is right here in the present moment. Here. Now. When we're rooted in the present, we're nested in a space that's restful, rejuvenative, and ultimately perfect. Florida. Norway. Texas. Hong Kong. Or, even, snowy Wisconsin. We're home....
Thursday, January 12, 2012
Into the Heart
The T'ai Chi Chih class sessions last night were wonderful. After our continuing class practice--the energy in the circle was absolutely fabulous--I asked our group of seven: Isn't it terrific that, even when we make mistakes in our practice, we do so with grace? (And I wasn't simply referring to physical grace; I was also thinking of the mental/emotional/spiritual balance we learn from our practices that helps us accept our mistakes and imperfections with 'grace' instead of self-blame or irritation.)
The beginning class was filled beyond its maximum capacity and enrolled students seemed to have more experience with, and interest in, meditation, chi flow, and the like. That makes teaching easier for me because students are open and responsive to the hidden (or not-so-hidden) potentials of activating, balancing, and circulating the Chi. To the beginners I said: I can't convince you of the healing powers and benefits of T'ai Chi Chih; you need to practice to experience the cumulative benefits of this moving meditation for yourself.
This morning's class practice began late due to the winter-like (shock!) weather conditions. I traveled 40 mph to class and the three students who arrived were 10 to 20 minutes late. It was tense driving and I could feel the tension during the first portion of our practice. Eventually it faded away as our minds and bodies relaxed and became more attuned to each other.
During our post-practice discussion of Buddha's Brain, Chapter 12, "Blissful Concentration," I asked students to articulate how T'ai Chi Chih practice helps us strengthen our attention when considering the five key factors that Buddhism teaches for steadying the mind (p. 193):
I was particularly struck by the fact that the fourth item mentioned in this list was "joy" since Justin Stone named this form: T'ai Chi Chih Joy Thru Movement. When I see the smiling faces of my students at the end of each practice, I know without a doubt that this moving meditation has traveled beyond the mind, through the body, and into the heart....
The beginning class was filled beyond its maximum capacity and enrolled students seemed to have more experience with, and interest in, meditation, chi flow, and the like. That makes teaching easier for me because students are open and responsive to the hidden (or not-so-hidden) potentials of activating, balancing, and circulating the Chi. To the beginners I said: I can't convince you of the healing powers and benefits of T'ai Chi Chih; you need to practice to experience the cumulative benefits of this moving meditation for yourself.
This morning's class practice began late due to the winter-like (shock!) weather conditions. I traveled 40 mph to class and the three students who arrived were 10 to 20 minutes late. It was tense driving and I could feel the tension during the first portion of our practice. Eventually it faded away as our minds and bodies relaxed and became more attuned to each other.
During our post-practice discussion of Buddha's Brain, Chapter 12, "Blissful Concentration," I asked students to articulate how T'ai Chi Chih practice helps us strengthen our attention when considering the five key factors that Buddhism teaches for steadying the mind (p. 193):
Applied attention--initial directing of attention to an object, such as the beginning of the breathYes. Yes. Yes. Yes. Yes. T'ai Chi Chih moving meditation helps us to experience all of these aspects of mindfulness and, as the authors of Buddha's Brain assert, With practice, concentration naturally deepens for most people (Lutz, Slager, et al. 2008). (p. 193)
Sustained attention--staying focused on the object of attention, such as remaining aware of an entire inhalation from beginning to end
Rapture--intense interest in the object; sometimes experienced as a rush of blissful sensations
Joy--gladdening of the heart that includes happiness, contentment, and tranquility
Singleness of mind--unification of awareness in which everything is experienced as a whole; few thoughts; equanimity; a strong sense of being present
I was particularly struck by the fact that the fourth item mentioned in this list was "joy" since Justin Stone named this form: T'ai Chi Chih Joy Thru Movement. When I see the smiling faces of my students at the end of each practice, I know without a doubt that this moving meditation has traveled beyond the mind, through the body, and into the heart....
Thursday, December 8, 2011
Refreshing? Rejuvenating? Grounding? Unifying? Downright Good?
Yes! Today we held another wonderful final T'ai Chi Chih class session in Cornucopia. The quiet slowness--as always--felt so refreshing? ... rejuvenating? ... grounding? ... unifying? ... downright good? ...
Following our group practice we finished our discussion of Ch. 11 in Buddha's Brain. And, because we discussed ways to quiet the mind and become aware of the body, I encouraged the group to really consider the ways in which our T'ai Chi Chih practice offers us opportunities to do both.
One of the reasons I've always felt a special draw to T'ai Chi Chih practice is because it so effectively gets me out of my head and into my body. And, the authors of Buddha's Brain write that "whole body awareness supports singleness of mind." (p. 187)
They continue their discussion by encouraging readers to "abide as awareness itself." As mindfulness stabilizes, they write, you will rest more and more as awareness itself. And that, my friends, is why TCC practice feels so good. When I am able to rest in awareness, I'm more detached from my ego and from my Monkey Mind thoughts; and, I'm more able to sink into the unity and Oneness of All That Is.
Well, now I'm back in the work-a-day-world of information, thoughts, and new learning. Tonight I'll attend a three-hour training on e-books in order to help library patrons use several new Kindles we recently purchased through our library. Thankfully, I have my daily TCC practice to calm my nerves, strengthen my ability to learn new things, and return me to my root. I am grateful.
Following our group practice we finished our discussion of Ch. 11 in Buddha's Brain. And, because we discussed ways to quiet the mind and become aware of the body, I encouraged the group to really consider the ways in which our T'ai Chi Chih practice offers us opportunities to do both.
One of the reasons I've always felt a special draw to T'ai Chi Chih practice is because it so effectively gets me out of my head and into my body. And, the authors of Buddha's Brain write that "whole body awareness supports singleness of mind." (p. 187)
They continue their discussion by encouraging readers to "abide as awareness itself." As mindfulness stabilizes, they write, you will rest more and more as awareness itself. And that, my friends, is why TCC practice feels so good. When I am able to rest in awareness, I'm more detached from my ego and from my Monkey Mind thoughts; and, I'm more able to sink into the unity and Oneness of All That Is.
Well, now I'm back in the work-a-day-world of information, thoughts, and new learning. Tonight I'll attend a three-hour training on e-books in order to help library patrons use several new Kindles we recently purchased through our library. Thankfully, I have my daily TCC practice to calm my nerves, strengthen my ability to learn new things, and return me to my root. I am grateful.
Thursday, December 1, 2011
May my mind be steady
Oh, what a glorious morn. "I am thankful. I am grateful."
I woke to bright shining sky and snow-covered earth. The woods looked absolutely beautiful with tree branches cloaked in a fresh covering of white.
During this morning's T'ai Chi Chih class we slid slowly through the movements of the form. It always feels delightful to experience the body as it unwinds and untangles stiff cords of tension that run through the muscles and tendons.
After TCC practice we returned to our discussion of Buddha's Brain, Chapter 11, "Foundations of Mindfulness." The section entitled, "Set Intentions," offered some helpful hints:
It may help to include May my mind be steady as a integral part of each guided meditation. By stating that intention directly I'm telling each person's Monkey Mind that it's okay to settle down during the time of our practice. It can't hurt to try.
I woke to bright shining sky and snow-covered earth. The woods looked absolutely beautiful with tree branches cloaked in a fresh covering of white.
During this morning's T'ai Chi Chih class we slid slowly through the movements of the form. It always feels delightful to experience the body as it unwinds and untangles stiff cords of tension that run through the muscles and tendons.
After TCC practice we returned to our discussion of Buddha's Brain, Chapter 11, "Foundations of Mindfulness." The section entitled, "Set Intentions," offered some helpful hints:
Establish a deliberate intention at the beginning of any activity that requires focus. Use statements such as May my mind be steady. Or just call up a silent feeling of determination.
Get a bodily sense of being someone you know who is extremely focused. That uses the empathy systems in the brain to stimulate within yourself the mindful nature of that other person.I told the class that my intention in beginning each class with a guided meditation is to help students notice their breath, tune into their bodies, and relax tight muscles. However, this approach assumes that when students relax their bodies they'll also automatically focus their minds.
Keep reestablishing your intentions ... every few minutes you could resolve anew to stay focused (p. 183).
It may help to include May my mind be steady as a integral part of each guided meditation. By stating that intention directly I'm telling each person's Monkey Mind that it's okay to settle down during the time of our practice. It can't hurt to try.
Thursday, November 17, 2011
Mind-Full-Ness
No one arrived at class by 9:30 this morning so I began T'ai Chi Chih practice by myself. Gradually students filtered in until we had an almost-full class of six members.
After practice one student mentioned that she really missed our beginning guided meditation which I skipped today since there was no one else in the room to participate. I missed the meditation myself because, even though I lead it, I still gain benefits from following my own verbal instructions to breathe, relax the body, establish a root and sky connection, and focus attention on t'an tien.
During our post-practice discussion of Buddha's Brain, chapter 11, I mentioned that I think the beginning meditation allows us to set an intention for our practice: to breathe, relax, and center ourselves first, in our bodies, and second, in the quiet and calm presence of our practice circle. When we deeply inhabit our bodies and set a clear intention to slow down and quiet ourselves, we can then more easily steady our attention as well as our minds.
Chapter 11 is in the final section of Buddha's Brain and focuses on "wisdom." This chapter, entitled "Foundations of Mindfulness," delves into the definition, benefits, and practice of mindfulness. According to the authors:
After practice one student mentioned that she really missed our beginning guided meditation which I skipped today since there was no one else in the room to participate. I missed the meditation myself because, even though I lead it, I still gain benefits from following my own verbal instructions to breathe, relax the body, establish a root and sky connection, and focus attention on t'an tien.
During our post-practice discussion of Buddha's Brain, chapter 11, I mentioned that I think the beginning meditation allows us to set an intention for our practice: to breathe, relax, and center ourselves first, in our bodies, and second, in the quiet and calm presence of our practice circle. When we deeply inhabit our bodies and set a clear intention to slow down and quiet ourselves, we can then more easily steady our attention as well as our minds.
Chapter 11 is in the final section of Buddha's Brain and focuses on "wisdom." This chapter, entitled "Foundations of Mindfulness," delves into the definition, benefits, and practice of mindfulness. According to the authors:
Being mindful simply means having good control over your attention.... developing greater control over your attention is perhaps the single most powerful way to reshape your brain and thus your mind (p. 177).During my years of T'ai Chi Chih practice I've found that it can be relatively easy to focus my attention while I'm in the midst of my practice. My goal, as I mentioned to a former T'ai Chi Chih student who I stood behind at the grocery story checkout last night, is to bring that skill into more parts of my daily life. I need to offer myself the same reminder I give to my students: Practice. Practice. Practice.
Thursday, November 10, 2011
The Wilderness of Your Intuition
Wednesday, November 9, 2011:
Unfortunately, I grew sicker after Frances caught this cold on Tuesday. Throughout the day I gradually prepared myself for T'ai Chi Chih class and skipped all additional chores along my route to class except for the necessities: pick up Vit. C and zinc at the pharmacy and drop bill payments in the mail.
Class went well. I encouraged students to notice how the circles in each movement are created by the elbows as they extend (open) and bend (close). The fact is that when you extend and bend your elbows to "create" the circle, you have no need to reach or overextend the muscles in your upper arms. It is so much easier.
I drove home immediately after class, ate a quick dinner, and went to bed.
Thursday, November 10, 2011:
We had our first snowfall last night! Three to four inches at our house, none in Ashland or Cornucopia, and lesser amounts at other locations on the Bayfield Pennisula. By lunchtime the cover of white is almost gone.
I still consider myself lucky when I think about my sister who called me from West Virginia about ten days ago to report that her area received close to a half foot of the frozen stuff. It's downright bizarre that a warmer location would/could receive snow sooner than those of us in the great North Woods.
I did a long haul under the Hot House machine this morning with the hope that its gentle heat would improve my sinuses and backache. Then ... off to T'ai Chi Chih class once again. Ohhh ... it felt so good to move in our practice circle. After practice we conducted an energy circle and the class sent healing energy my way. I absolutely felt it as it landed like a mini-explosion in the center of my chest.
Post-practice we continued our discussion of Buddha's Brain, Chapter 10, "Boundless Kindness." I realized during our discussion how easy it is to create an us and them. It takes a considerable investment of time, energy, and dedicated practice in order to go beyond the ego and truly embrace All Living Things. I feel as if years of T'ai Chi Ch'uan and T'ai Chi Chih practice are leading me in that direction but ... it's a long and winding road.
Unfortunately, I grew sicker after Frances caught this cold on Tuesday. Throughout the day I gradually prepared myself for T'ai Chi Chih class and skipped all additional chores along my route to class except for the necessities: pick up Vit. C and zinc at the pharmacy and drop bill payments in the mail.
Class went well. I encouraged students to notice how the circles in each movement are created by the elbows as they extend (open) and bend (close). The fact is that when you extend and bend your elbows to "create" the circle, you have no need to reach or overextend the muscles in your upper arms. It is so much easier.
I drove home immediately after class, ate a quick dinner, and went to bed.
Thursday, November 10, 2011:
We had our first snowfall last night! Three to four inches at our house, none in Ashland or Cornucopia, and lesser amounts at other locations on the Bayfield Pennisula. By lunchtime the cover of white is almost gone.
I still consider myself lucky when I think about my sister who called me from West Virginia about ten days ago to report that her area received close to a half foot of the frozen stuff. It's downright bizarre that a warmer location would/could receive snow sooner than those of us in the great North Woods.
I did a long haul under the Hot House machine this morning with the hope that its gentle heat would improve my sinuses and backache. Then ... off to T'ai Chi Chih class once again. Ohhh ... it felt so good to move in our practice circle. After practice we conducted an energy circle and the class sent healing energy my way. I absolutely felt it as it landed like a mini-explosion in the center of my chest.
Post-practice we continued our discussion of Buddha's Brain, Chapter 10, "Boundless Kindness." I realized during our discussion how easy it is to create an us and them. It takes a considerable investment of time, energy, and dedicated practice in order to go beyond the ego and truly embrace All Living Things. I feel as if years of T'ai Chi Ch'uan and T'ai Chi Chih practice are leading me in that direction but ... it's a long and winding road.
You have to leave the city of your comfort and go into the wilderness of your intuition. What you'll discover will be wonderful. What you'll discover is yourself.
--Alan Alda
From: Daily Good, Nov. 8, 2011
Thursday, November 3, 2011
Becoming a Log Roller
I continue to feel tired. At work yesterday many patrons complained about suffering from a bad cold. Me? I continue to take good care of myself and part of that self-care includes my plans for a nap this afternoon.
I woke today to a view of widespread frost on the grass and a thin layer of ice on the car windshield. Since I was moving slowly as I readied myself for our AM T'ai Chi Chih class, it helped me to visualize the class standing in a circle on the hardwood floors of our practice room with sunshine streaming through the windows and en-light-ening us.
And, sure enough, that's what happened. For me, it was a gloriously uplifting and energizing practice followed by a good discussion about how to cultivate positive emotions (Chapter 10) per our text, Buddha's Brain. The authors included an intriguing parable from Taoist teacher, Chuang Tzu, to illustrate how easy it is for us to attribute intentions to other people without even knowing what motivates their behaviors. I reprint the story below (Buddha's Brain, pp. 164-165):
I woke today to a view of widespread frost on the grass and a thin layer of ice on the car windshield. Since I was moving slowly as I readied myself for our AM T'ai Chi Chih class, it helped me to visualize the class standing in a circle on the hardwood floors of our practice room with sunshine streaming through the windows and en-light-ening us.
And, sure enough, that's what happened. For me, it was a gloriously uplifting and energizing practice followed by a good discussion about how to cultivate positive emotions (Chapter 10) per our text, Buddha's Brain. The authors included an intriguing parable from Taoist teacher, Chuang Tzu, to illustrate how easy it is for us to attribute intentions to other people without even knowing what motivates their behaviors. I reprint the story below (Buddha's Brain, pp. 164-165):
Imagine that you are relaxing in a canoe on a river, when suddenly there is a hard thump against the side of it, dumping you into the water. You come up sputtering, and see that two teenagers with snorkels have snuck up and tipped you over. How do you feel?How would you feel if caught in either of these two scenarios? The authors mention that, for many, the second scenario doesn't feel as bad as the first. They suggest a different approach to dealing with hurt, angry feelings:
Next imagine that everything is the same--the canoe, the sudden dumping into the river--except this time when you come up sputtering, you see that a huge submerged log has drifted downstream and smacked into your canoe. Now how do you feel?
Truly, many people are like logs: it's wise to get out of their way if you can--or reduce the impact--but they're not aiming at you.So simple and, yes, so true. I believe T'ai Chi Chih practice helps me to venture into a place of unity and oneness where, at least temporarily, ego is put aside. During my practices it's easier for me to not take things personally but, rather, to respond to others from a place of generosity and good will. I'm still learning and practicing how to bring that openness and compassion into other areas of my life....
Friday, October 28, 2011
Tinkering with the Bodymind
I practiced T'ai Chi Chih at home this afternoon with my CD of Tibetan monks chanting in the background. It was just what the doctor ordered. Today I feel tired, stressed, sick, and over busy so the TCC practice along with the praying monks, a seated meditation practice, and 45 minutes spent soaking up rays of warmth under my Hothouse machine, made me anew.
Perhaps this was actually what Buddha's Brain ordered. For it was just yesterday in class that we discussed different strategies designed to tame the wolf of hate and cultivate goodwill. One of author, Rick Hanson's, suggestions was to be aware of the priming, in other words, to be cognizant of elements that tend to stimulate your nervous system and prime you--or lead you--toward ill will (Ch. 10, p. 164). He's referring to H.A.L.T. (hungry-angry-lonely-tired), one of the mainstays of recovery work. I'd wager a guess that I could have responded affirmatively to three or four of the aforementioned options.
All of these tools from my toolbox made a difference in my attitude and energy level but, first, it took a conversation with Frances to help me realize that I needed to (1) do something about my stress and (2) take care of myself. Thank goodness for people in my life who know me well.
I'm going back to work now but I plan to remind myself later in the day to reopen my toolbox and engage in a bit more tinkering on my bodymind before I go to bed.
Perhaps this was actually what Buddha's Brain ordered. For it was just yesterday in class that we discussed different strategies designed to tame the wolf of hate and cultivate goodwill. One of author, Rick Hanson's, suggestions was to be aware of the priming, in other words, to be cognizant of elements that tend to stimulate your nervous system and prime you--or lead you--toward ill will (Ch. 10, p. 164). He's referring to H.A.L.T. (hungry-angry-lonely-tired), one of the mainstays of recovery work. I'd wager a guess that I could have responded affirmatively to three or four of the aforementioned options.
All of these tools from my toolbox made a difference in my attitude and energy level but, first, it took a conversation with Frances to help me realize that I needed to (1) do something about my stress and (2) take care of myself. Thank goodness for people in my life who know me well.
I'm going back to work now but I plan to remind myself later in the day to reopen my toolbox and engage in a bit more tinkering on my bodymind before I go to bed.
Thursday, August 11, 2011
Re-Membering Who We Are....
When it comes to suffering injustice, there are two types of people. The first says, 'I can't wait to turn around and do this to someone else.' The second says, 'This was done to me, and I do not want to do it to someone else.'This morning's final T'ai Chi Chih class practice was ideal: perfect weather, perfect silence, and, afterward, a feeling of lingering peace. One added bonus: a class member brought blueberry cobbler to share with the group. Perfection plus!
When it comes to spiritual accomplishments, there are two types of people. The first says, 'I will press on for myself because my knowledge was won so dearly.' The second says, 'I will help others, because I know how difficult it is to walk a spiritual path.'
When it comes to facing death, there are two types of people. The first says, 'My life is at an end, and I am bitter.' The second says, 'In sharing, I became more than myself and cannot die.'
From: Everyday Tao, p. 129, "Compassion"
I look forward to a teaching break of several months in order to focus my attention on other people and projects. Nevertheless, I'll miss the wonderful energy, unity, peacefulness, and discussions that this special group of people share when we come together.
After TCC practice today we continued our discussion of Buddha's Brain, Chapter 9, "Compassion and Assertion." One student commented that through the softness in our TCC practice comes the ability to be assertive. I think that's true. As we become better acquainted with our true selves through regular practice of T'ai Chi Chih we become more easily able to speak from our stable, secure, and virtuous core of being. We can speak our truth and pursue our aims because no matter what other people do, their behavior is not controlling us (p. 145-6).
I read this quote by the Dalai Lama on the internet recently: Compassion is the radicalism of our time.
And here's how highly acclaimed meditation teacher Jon Kabat-Zinn writes about loving kindness (compassion):
We resonate with one another's sorrows because we are interconnected. Being whole and simultaneously part of a larger whole, we can change the world simply by changing ourselves. If I become a center of love and kindness in this moment, then in a perhaps small but hardly insignificant way, the world now has a nucleus of love and kindness it lacked the moment before. This benefits me and it benefits others.Just like T'ai Chi Chih and seated meditation, compassion takes practice. See "A Guide to Cultivating Compassion in Your Life, with 7 Practices" by Leo Babauta (http://www.dailygood.org/). Daily T'ai Chi Chih practice is an effective way to begin the development of self-compassion as well as compassion for others. Still, it's merely the first step down a long, winding path of self-development. Each step, each technique, each tool, and each conscious moment of being help us to re-member the person we're meant to be....
From: Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life, Jon Kabat-Zinn, p. 162
Monday, August 8, 2011
All Good
Yep. It's been a day. After several difficult situations that triggered emotional responses, I'm struck by how easily I'm overcome by fear. It's that old reptilian brain at work (per Buddha's Brain). And, once the amygdala is set into motion, it takes effort--and practice--to interrupt the thoughts and flow of information that cascade into ever greater levels of alarm.
Once again, I'm grateful for my evening T'ai Chi Chih practice. Yes, Monkey Mind was busy during my practice. Nevertheless, the practice helped me to slow my thoughts, center myself, and step back from the drama/trauma.
I feel better now than I did just 30 short minutes ago. And, even though I didn't feel like doing my practice I have learned that once I get past my resistance I inevitably experience an improved attitude, a lighter mood, and a more hopeful spirit. All good.
Once again, I'm grateful for my evening T'ai Chi Chih practice. Yes, Monkey Mind was busy during my practice. Nevertheless, the practice helped me to slow my thoughts, center myself, and step back from the drama/trauma.
I feel better now than I did just 30 short minutes ago. And, even though I didn't feel like doing my practice I have learned that once I get past my resistance I inevitably experience an improved attitude, a lighter mood, and a more hopeful spirit. All good.
Thursday, August 4, 2011
Change Yourself, Change the World
At this morning's T'ai Chi Chih class one of my students mentioned that, due to the high humidity, the air felt heavy. "There's no need to imagine that your hands and arms are moving through heavy air as Justin Stone counsels," I responded, "because they are--literally--moving through heavy air."
Thankfully, an occasional puff of cool air ruffled the hair and cooled the brow and, in due time, our group of 10 rose and fell, twisted and turned, and softly flowed through the full practice. Afterward students commented upon the beautiful bouquet of wild flowers that grew at our feet inside the circle.
Post-practice I was happy to retire indoors where ceiling fans blew the hot, humid air into circles of coolness. This week our class discussed Ch. 9 of Buddha's Brain ("Compassion and Assertion") which focused in large part upon empathy. As the authors noted:
When we engage in a daily TCC practice, we invite ourselves into an accepting, compassionate state, letting go of division and ego in order to merge into an all-encompassing Oneness. Bit by bit we see the fruits of this effort as we find ourselves letting go into deeper levels of relaxation and acceptance.
Thankfully, an occasional puff of cool air ruffled the hair and cooled the brow and, in due time, our group of 10 rose and fell, twisted and turned, and softly flowed through the full practice. Afterward students commented upon the beautiful bouquet of wild flowers that grew at our feet inside the circle.
Post-practice I was happy to retire indoors where ceiling fans blew the hot, humid air into circles of coolness. This week our class discussed Ch. 9 of Buddha's Brain ("Compassion and Assertion") which focused in large part upon empathy. As the authors noted:
In order to be truly compassionate, you must first feel something of what the other person is going through. You must have empathy, which cuts through the automatic tendencies of the brain that create an 'us' and a 'them.' (p. 138)The key to developing compassion is to make it a daily practice. There is absolutely no doubt that it takes practice since the brain--in order to ensure survival--constantly tries to protect us from other people and beliefs that are perceived as a threat to us. And in our current polarized political climate, Compassion is the radicalism of our time, per the Dalai Lama.
When we engage in a daily TCC practice, we invite ourselves into an accepting, compassionate state, letting go of division and ego in order to merge into an all-encompassing Oneness. Bit by bit we see the fruits of this effort as we find ourselves letting go into deeper levels of relaxation and acceptance.
Thursday, July 28, 2011
Beginning to Re-Member
Today's weather: low 70s and humid when we started T'ai Chi Chih class practice. We formed a circle in the shade of a huge tree and, midway through practice, repositioned the entire group in order to follow the shifting, breezy shade as it sheltered us from the sun's hot progress across the morning sky.
It was a busy summer morning: walkers passed, men conversed on the other side of a border of trees, and people came and went from the building where our class is normally held. The earth beneath our feet, though, was soft and wet and it felt wonderfully satisfying to move in quiet unison.
By practice end I was glad to retreat to a cooler spot indoors for tea time and discussion. Our topic today: "Two Wolves in the Heart," Chapter 8 from Buddha's Brain. We eagerly launched into a conversation based upon the brief story author Rick Hanson led off with at the top of this chapter. It told of a Native American elder who was asked how she had become so wise, happy, and respected. She answered: In my heart, there are two wolves: a wolf of love and a wolf of hate. It all depends on which one I feed each day. (p. 121)
As Hanson affirms, it's a humbling story. Why? Because it's far too easy to fall into an us vs. them mentality, to forget our oneness with all life, and to selfishly look out for our own best interests. But Hanson also assures us that we each have the ability--grounded in daily actions--to encourage and strengthen empathy, compassion, and kindness while also restraining and reducing ill will, disdain, and aggression.
How do we do this? One simple, direct, and obvious way is to engage ourselves in a daily T'ai Chi Chih practice (or yoga, or Centering Prayer, or?). Day after day, week after week, year after year.
It's not always easy. It may occasionally seem dull, redundant, and useless. But a regular practice has a powerful, positive, cumulative effect. Gradually you realize that you're different from the person you used to be. All it takes is regular, consistent, disciplined practice. These quiet, soft, flowing, peaceful movements will lead you out of an old way of being into something new, something quieter, softer, more flowing and incredibly peaceful. Is it really a new you? Or are you just beginning to re-member who you truly are?
It was a busy summer morning: walkers passed, men conversed on the other side of a border of trees, and people came and went from the building where our class is normally held. The earth beneath our feet, though, was soft and wet and it felt wonderfully satisfying to move in quiet unison.
By practice end I was glad to retreat to a cooler spot indoors for tea time and discussion. Our topic today: "Two Wolves in the Heart," Chapter 8 from Buddha's Brain. We eagerly launched into a conversation based upon the brief story author Rick Hanson led off with at the top of this chapter. It told of a Native American elder who was asked how she had become so wise, happy, and respected. She answered: In my heart, there are two wolves: a wolf of love and a wolf of hate. It all depends on which one I feed each day. (p. 121)
As Hanson affirms, it's a humbling story. Why? Because it's far too easy to fall into an us vs. them mentality, to forget our oneness with all life, and to selfishly look out for our own best interests. But Hanson also assures us that we each have the ability--grounded in daily actions--to encourage and strengthen empathy, compassion, and kindness while also restraining and reducing ill will, disdain, and aggression.
How do we do this? One simple, direct, and obvious way is to engage ourselves in a daily T'ai Chi Chih practice (or yoga, or Centering Prayer, or?). Day after day, week after week, year after year.
It's not always easy. It may occasionally seem dull, redundant, and useless. But a regular practice has a powerful, positive, cumulative effect. Gradually you realize that you're different from the person you used to be. All it takes is regular, consistent, disciplined practice. These quiet, soft, flowing, peaceful movements will lead you out of an old way of being into something new, something quieter, softer, more flowing and incredibly peaceful. Is it really a new you? Or are you just beginning to re-member who you truly are?
Thursday, July 21, 2011
No Need to React
Whew! Temps fell at least 24 degrees overnight. Thankfully the temperature gauge read 72 degrees en route to my AM T'ai Chi Chih class and, for the first time in five weeks, we practiced outdoors.
It was fabulous! A wonderful cooling breeze blew over us (and occasionally almost blew us over) as we moved through our practice. A student from the Twin Cities who joins us during the summer session admitted afterwards that it's an entirely different experience practicing in-person with a group of classmates rather than relying on the teachers' practice at the end of Justin Stone's TCC DVD. Yep. No doubt about it. The energy is different. In a word: Powerful.
Following practice we discussed Chapter 7 of Buddha's Brain, "Equanimity." I thought this would be an easy topic for us to consider since our T'ai Chi Chih practice is a premier example of equanimity in action (literally). As we flow through our movements we enter into silence and an energy of pure awareness. We let go and release ourselves into peace, love, and compassion (for others and most especially, for ourselves).
When we practice outside, as we did today, we cope easily with uneven ground beneath our feet. We notice the sounds and sights around us but we allow it all to remain on the periphery of our awareness. We feel insects as they flutter by, alight on us, or nip at our ankles, and we easily ignore them or brush them away. (That's the ideal at least, and some days during some practices I'm more easily able to maintain my equanimity.)
Buddha's Brain tells us that "Equanimity means not reacting to your reactions, whatever they are.... Equanimity is not coldness, indifference, or apathy. You are present in the world but not upset by it." (p. 117)
When I Googled equanimity on the internet, here's what I read at http://www.innerfrontier.org/:
It was fabulous! A wonderful cooling breeze blew over us (and occasionally almost blew us over) as we moved through our practice. A student from the Twin Cities who joins us during the summer session admitted afterwards that it's an entirely different experience practicing in-person with a group of classmates rather than relying on the teachers' practice at the end of Justin Stone's TCC DVD. Yep. No doubt about it. The energy is different. In a word: Powerful.
Following practice we discussed Chapter 7 of Buddha's Brain, "Equanimity." I thought this would be an easy topic for us to consider since our T'ai Chi Chih practice is a premier example of equanimity in action (literally). As we flow through our movements we enter into silence and an energy of pure awareness. We let go and release ourselves into peace, love, and compassion (for others and most especially, for ourselves).
When we practice outside, as we did today, we cope easily with uneven ground beneath our feet. We notice the sounds and sights around us but we allow it all to remain on the periphery of our awareness. We feel insects as they flutter by, alight on us, or nip at our ankles, and we easily ignore them or brush them away. (That's the ideal at least, and some days during some practices I'm more easily able to maintain my equanimity.)
Buddha's Brain tells us that "Equanimity means not reacting to your reactions, whatever they are.... Equanimity is not coldness, indifference, or apathy. You are present in the world but not upset by it." (p. 117)
When I Googled equanimity on the internet, here's what I read at http://www.innerfrontier.org/:
You hear some bad news. Immediately your heart pounds, your breath tightens, your face frowns. You hear some good news. Your heart jumps, your face smiles. In both cases, your thoughts swirl and you lose your center. You see something disgusting, you feel pain, you notice a horrible thought, or you see your favority, delectable treat, and you lose your center, inwardly rushing toward or fleeing from what you have encountered. All this describes our ordinary mode of pre-programmed, automated, conditioned, and contingent living....Are you filled with equanimity one day (or during one TCC practice) and searching for it aimlessly another day? I would guess that that's more often the rule than the exception.. All that we can do is continue to practice. And remember ... you don't need to react to your reactions, whatever they are.
To work toward equanimity, we let go of attachments and accept ourselves, our situation, and our world. In this we distinguish the normalcy of caring and loving from the slavery of being bound and chained by identification and clinging.
Friday, July 15, 2011
Do all that you can ...
It was absolutely clear this morning that rain was imminent. I rushed outside to hang hummingbird feeders, release and feed the goose and chicken, harvest kale from our garden, and measure the height of the newly installed mailbox (its distance from the ground was 38 inches; the post office requires a height of 45 inches).
By the time I made it onto the deck for TCC practice I heard rain advancing through the woods. A whoosh of raindrops beat against the canopy of trees as it moved closer. No matter, I thought, I can still practice beneath the narrow roof sheltering the patio door. But, suddenly, rain pounded the deck and pelted my extended arms.
I escaped inside as quickly as I'd moved outside. Now on the porch I found myself moving before the watchful eye of Lucy. She seemed disappointed that I abandoned her because of a little rain falling from the sky--she, of course, was in goose heaven--but I intended to experience a T'ai Chi Chih practice free from a full body soaking. And so I moved easily through the movements, Lucy's surveillance nothwithstanding.
We talked about "Strong Intentions" (Ch. 6) in yesterday's class discussion about Buddha's Brain. During that conversation I mentioned that it's important to be mindful of what we hope to accomplish when we engage in a T'ai Chi Chih practice.
Am I practicing TCC simply to tick another "to do" item off my list? (I acknowledge that I'm guilty of this unwillingness to dwell in the present moment on certain days.) Or do I truly desire to experience balance and harmony?
Of course, there are many other options as well. Do I want to enhance the circulation of Chi? Exercise my muscles? Feel the energy? Slow or still Monkey Mind? Improve my health? Calm my tumultuous emotions? Employ T'ai Chi Chih as one of my spiritual practices? Becoming clear about your intentions for your TCC practice is just one more way to bring conscious awareness to your practice for it affects the manner in which you move and the results you achieve. This quote from Buddha's Brain (p. 97) is helpful in this regard:
By the time I made it onto the deck for TCC practice I heard rain advancing through the woods. A whoosh of raindrops beat against the canopy of trees as it moved closer. No matter, I thought, I can still practice beneath the narrow roof sheltering the patio door. But, suddenly, rain pounded the deck and pelted my extended arms.
I escaped inside as quickly as I'd moved outside. Now on the porch I found myself moving before the watchful eye of Lucy. She seemed disappointed that I abandoned her because of a little rain falling from the sky--she, of course, was in goose heaven--but I intended to experience a T'ai Chi Chih practice free from a full body soaking. And so I moved easily through the movements, Lucy's surveillance nothwithstanding.
We talked about "Strong Intentions" (Ch. 6) in yesterday's class discussion about Buddha's Brain. During that conversation I mentioned that it's important to be mindful of what we hope to accomplish when we engage in a T'ai Chi Chih practice.
Am I practicing TCC simply to tick another "to do" item off my list? (I acknowledge that I'm guilty of this unwillingness to dwell in the present moment on certain days.) Or do I truly desire to experience balance and harmony?
Of course, there are many other options as well. Do I want to enhance the circulation of Chi? Exercise my muscles? Feel the energy? Slow or still Monkey Mind? Improve my health? Calm my tumultuous emotions? Employ T'ai Chi Chih as one of my spiritual practices? Becoming clear about your intentions for your TCC practice is just one more way to bring conscious awareness to your practice for it affects the manner in which you move and the results you achieve. This quote from Buddha's Brain (p. 97) is helpful in this regard:
Do all that you can, with all that you have, in the time that you have, in the place where you are.
--Nkosi Johnson
Thursday, July 14, 2011
One Marshmallow or Two?
Today marked the halfway point for my summer T'ai Chi Chih class. Unfortunately, instead of an outdoor practice, this was the fourth consecutive session held inside. And, if the weather follows predictions, there's more rain to come.
A quick glance at weather on the web this morning showed seven continuous days of thunderstorms starting tomorrow. And today we're already hunkered down under scattered showers.
Still, 10 students showed up this morning (the largest class thus far despite students' overbusy summertime schedules) and it felt wonderful to move together in a large circle of harmonious energy. Our post-practice discussion of Buddha's Brain was feisty and animated.
Chapter 6, "Strong Intentions," highlighted the brain's evolution and discussed the manner in which the brain's neuroaxis sends signals up and down between the emotion-based amygdala and the deliberate, highly-reasoned cortex (metaphorically the head and the heart). The authors' final key point asserted (p. 108):
About a third of the kids resisted eating the marshmallow until Mischel returned 15 minutes later which led Mischel to conclude that age does affect our ability to delay gratification. But the really interesting results came in followup studies that continue to this day. Ten years later Mischel found that the students who waited for the second marshmallow out-performed those who didn't by more than 200 points on their SAT scores.
Further studies found even more benefits for those with the ability to hold out: these kids were more likely to attend college and get good grades; they also had a lower body mass index, a clean criminal record, and a higher annual income. What does this suggest to the rest of us? That the most important quality for determining success isn't intelligence or talent but ... the ability to delay gratification.
As college student Andrew Shockey wrote about these discoveries (at www.lsureveille.com/shockingly-simple-marshmallows-might-have-everything-to-do-with-success), "The kids who waited didn't do it because their brain told them they didn't want to eat the marshmallow. Every child was tormented by the treat--some were just better able to resist its allure. Everyone has this ability to some extent, but the key is practicing it (emphasis mine)."
Once again, we're back to what Justin Stone and our teachers told us when we initially studied T'ai Chi Chih moving meditation: Practice. Practice. Practice. How do we become expert? Practice. How do we gain benefits? Practice. How do we resist the marshmallow (pie? cake? new car? etc.)? Practice.
A quick glance at weather on the web this morning showed seven continuous days of thunderstorms starting tomorrow. And today we're already hunkered down under scattered showers.
Still, 10 students showed up this morning (the largest class thus far despite students' overbusy summertime schedules) and it felt wonderful to move together in a large circle of harmonious energy. Our post-practice discussion of Buddha's Brain was feisty and animated.
Chapter 6, "Strong Intentions," highlighted the brain's evolution and discussed the manner in which the brain's neuroaxis sends signals up and down between the emotion-based amygdala and the deliberate, highly-reasoned cortex (metaphorically the head and the heart). The authors' final key point asserted (p. 108):
Inner strength comes in many forms, including quiet perseverance. Get familiar with what strength feels like in your body so you can call it up again. Deliberately stimulate feelings of strength to deepen their neural pathways.Today's conversation was inspired by a study I described to the class at the beginning of our discussion: In the late 1960s Walter Mischel of Stanford University took children between 4 and 6 years old and put them in a room with a marshmallow. He then told each child that they could eat the marshmallow or wait until he returned when they would get another marshmallow.
About a third of the kids resisted eating the marshmallow until Mischel returned 15 minutes later which led Mischel to conclude that age does affect our ability to delay gratification. But the really interesting results came in followup studies that continue to this day. Ten years later Mischel found that the students who waited for the second marshmallow out-performed those who didn't by more than 200 points on their SAT scores.
Further studies found even more benefits for those with the ability to hold out: these kids were more likely to attend college and get good grades; they also had a lower body mass index, a clean criminal record, and a higher annual income. What does this suggest to the rest of us? That the most important quality for determining success isn't intelligence or talent but ... the ability to delay gratification.
As college student Andrew Shockey wrote about these discoveries (at www.lsureveille.com/shockingly-simple-marshmallows-might-have-everything-to-do-with-success), "The kids who waited didn't do it because their brain told them they didn't want to eat the marshmallow. Every child was tormented by the treat--some were just better able to resist its allure. Everyone has this ability to some extent, but the key is practicing it (emphasis mine)."
Once again, we're back to what Justin Stone and our teachers told us when we initially studied T'ai Chi Chih moving meditation: Practice. Practice. Practice. How do we become expert? Practice. How do we gain benefits? Practice. How do we resist the marshmallow (pie? cake? new car? etc.)? Practice.
Thursday, July 7, 2011
Quick Coherence
No sooner did I arrive home from this morning's T'ai Chi Chih class than I was offered the opportunity to practice what I'd taught earlier. Suddenly Frances and I were caught up in a tussle that blew in on us from out of nowhere.
In class I'd talked about HeartMath Institute and its philosophy that your heart has the ability to balance thoughts and emotions. HeartMath offers a Quick Coherence technique that you can use to achieve energy, improve mental clarity, and feel better fast when you take a minute (literally!) to use it. This technique works especially well when you feel a draining emotion such as frustration, irritation, anxiety or anger.
As Frances's and my discussion rapidly escalated, it seemed that the time was right for an intervention. I sat quietly in the bathroom, focused on my heart area, and breathed into and out of my heart. Then I visualized/felt the positive, loving feelings that I have for my dog and cat. As my heart rate slowed and my body relaxed, I realized that just as we can entrain the heart, breath, and body to slow down, we can also entrain it in the opposite direction (per Frances's and my earlier interaction).
Finding a feeling of ease and inner harmony that was reflected in more balanced heart rhythms and a lighter, more relaxed and accepting frame of mine was a great boon to my mental/emotiona/physical health as well as the health of my relationship with Frances. Thank goodness that I'm teaching what I need to learn!
HeartMath Institute suggests that you apply this one-minute technique first thing in the morning, before or during phone calls or meetings, in the middle of a difficult conversation, when you feel overwhelmed or pressed for time, or anytime you simply want to practice increasing your coherence. You can also use Quick Coherence whenever you need more coordination, speed and fluidity in your reactions.
Simply because I'd done a 40 minute TCC practice with my class, led a Quick Coherence Technique and a guided imagery session earlier this morning did not ensure that all was well for the rest of my day. I do believe, though, that because I engaged in these practices earlier it allowed me to recapture my feelings of peace and tranquility more quickly than not.
Any and all of these techniques help the heart and mind learn and remember that they can choose to 'rest and digest' rather than 'fight or flight' (parasympathetic rather than sympathetic nervous system activation). All that's needed: Practice. Practice. Practice.
In class I'd talked about HeartMath Institute and its philosophy that your heart has the ability to balance thoughts and emotions. HeartMath offers a Quick Coherence technique that you can use to achieve energy, improve mental clarity, and feel better fast when you take a minute (literally!) to use it. This technique works especially well when you feel a draining emotion such as frustration, irritation, anxiety or anger.
As Frances's and my discussion rapidly escalated, it seemed that the time was right for an intervention. I sat quietly in the bathroom, focused on my heart area, and breathed into and out of my heart. Then I visualized/felt the positive, loving feelings that I have for my dog and cat. As my heart rate slowed and my body relaxed, I realized that just as we can entrain the heart, breath, and body to slow down, we can also entrain it in the opposite direction (per Frances's and my earlier interaction).
Finding a feeling of ease and inner harmony that was reflected in more balanced heart rhythms and a lighter, more relaxed and accepting frame of mine was a great boon to my mental/emotiona/physical health as well as the health of my relationship with Frances. Thank goodness that I'm teaching what I need to learn!
HeartMath Institute suggests that you apply this one-minute technique first thing in the morning, before or during phone calls or meetings, in the middle of a difficult conversation, when you feel overwhelmed or pressed for time, or anytime you simply want to practice increasing your coherence. You can also use Quick Coherence whenever you need more coordination, speed and fluidity in your reactions.
Simply because I'd done a 40 minute TCC practice with my class, led a Quick Coherence Technique and a guided imagery session earlier this morning did not ensure that all was well for the rest of my day. I do believe, though, that because I engaged in these practices earlier it allowed me to recapture my feelings of peace and tranquility more quickly than not.
Any and all of these techniques help the heart and mind learn and remember that they can choose to 'rest and digest' rather than 'fight or flight' (parasympathetic rather than sympathetic nervous system activation). All that's needed: Practice. Practice. Practice.
Thursday, June 30, 2011
Daily Practice
Isn't synchronicity an interesting phenomenon? It's often helpful when we're reinforced from several different directions in order for us to integrate the significance of a particular concept, idea, or principle.
I received that reinforcement this week from two different sources: first, when I listened to Sunday's NPR interview with neuroscientist Richard Davidson regarding his research on the brains of meditating Buddhist monks and, second, when I read Chapter 5 of Buddha's Brain.
Distilled down to their essence, both sources encouraged listeners/readers to consider the importance of a regular daily meditation practice as a way to rewire the brain and build a happier, healthier mind. Which, of course, leads to a healthier, more functional body.
In his interview Dr. Davidson described why it's important to engage in a daily meditation practice in order to effect lasting, positive change. He explained,
They also stress the importance of regular practice: The key to reaping the rewards of meditation is to develop a regular, daily practice, no matter how brief. How about making a personal commitment never to go to sleep without having meditated that day, even if for just one minute? (p. 86)
T'ai Chi Chih's creator, Justin Stone, repeatedly emphasizes the importance and necessity of regular practice. He believes that our 35 minute form can make a positive difference in our lives even when practiced for as little as 10 minutes a day.
In this morning's T'ai Chi Chih class one student diagnosed with Ataxia (damage to the cerebellum, the portion of the brain responsible for regulating movement) mentioned that he can spend as little as one minute practicing Daughter on the Mountain Top. This mini-practice allows him to walk across the yard when he's done mowing without depending upon his wife for assistance.
Here in the Western world it seems that we've only just begun to realize the benefits of regular meditation practice. It's my hope that someday soon the Hundredth Monkey phenomenon will take effect and all human 'monkeys' will engage in a daily meditation practice because, unexplainably, we'll synchronistically realize its mental and physical benefits....
I received that reinforcement this week from two different sources: first, when I listened to Sunday's NPR interview with neuroscientist Richard Davidson regarding his research on the brains of meditating Buddhist monks and, second, when I read Chapter 5 of Buddha's Brain.
Distilled down to their essence, both sources encouraged listeners/readers to consider the importance of a regular daily meditation practice as a way to rewire the brain and build a happier, healthier mind. Which, of course, leads to a healthier, more functional body.
In his interview Dr. Davidson described why it's important to engage in a daily meditation practice in order to effect lasting, positive change. He explained,
The classical model of Western psychotherapy which is, you know, a client coming to a therapist for an hour a week for a 50-minute session without doing daily practice in between just flies in the face of everything we know about the brain and plasticity.... So if we want to make real change, that's not a good prescription for doing it.... more systematic practice is necessary, in my view. This is something that comes directly from neuroscience.....
I think that most people still don't think of qualities like happiness as being a skill ... But if you think about it more as a skill, then it's something that can be enhanced through training. Fundamentally, I think that the kind of mental exercise that we're talking about is no different than physical exercise. People understand that they can't just do two weeks of physical exercise and then expect the benefits to remain for the rest of their lives. And the same thing with mental exercise.In this same vein, Chapter 5 of Buddha's Brain, "Cooling the Fires," focuses on specific relaxation techniques useful for activating the parasympathetic ("rest and digest" or "pause") nervous system. The authors discuss diaphragmic breathing, progressive relation, mindfulness, imagery, meditation and the like as various ways to interrupt or intercede in the sympathic nervous system's "fight or flight" (or "simmer")response.
They also stress the importance of regular practice: The key to reaping the rewards of meditation is to develop a regular, daily practice, no matter how brief. How about making a personal commitment never to go to sleep without having meditated that day, even if for just one minute? (p. 86)
T'ai Chi Chih's creator, Justin Stone, repeatedly emphasizes the importance and necessity of regular practice. He believes that our 35 minute form can make a positive difference in our lives even when practiced for as little as 10 minutes a day.
In this morning's T'ai Chi Chih class one student diagnosed with Ataxia (damage to the cerebellum, the portion of the brain responsible for regulating movement) mentioned that he can spend as little as one minute practicing Daughter on the Mountain Top. This mini-practice allows him to walk across the yard when he's done mowing without depending upon his wife for assistance.
Here in the Western world it seems that we've only just begun to realize the benefits of regular meditation practice. It's my hope that someday soon the Hundredth Monkey phenomenon will take effect and all human 'monkeys' will engage in a daily meditation practice because, unexplainably, we'll synchronistically realize its mental and physical benefits....
Thursday, May 19, 2011
Taking in the Good
Today's T'ai Chi Chih class held its finale followed by a potluck. Unlike last night's class which now begins a five month break, this morning's class will start an outdoor summer session in a month.
Both class sessions were a bit anticlimatic due to low attendance (four of seven students attended class last night and three of seven this morning). Interestingly, once the norm is set with a certain number of students, personalities, and energies, it feels different when class members are missing. Despite what we may think, we do indeed make a difference in each others' lives and in the group dynamics to which we contribute.
I felt tired today. I spent all day yesterday with a headache and today felt a bit of a sore throat. Consequently our group practice was slow and quiet. Post-practice we discussed Chapter 4, "Taking in the Good," from Buddha's Brain.
It's fascinating to realize that in order to bring happiness, love, and wisdom into our brains--and our lives!--it is our responsibility to foster positive experiences. The authors make three suggestions for internalizing the positive. First, turn positive facts into positive experiences (p. 68). In other words, actively look for good news, particularly the little stuff, and bring a mindful awareness to each positive, uplifting tidbit you discover.
This suggestion reminded me of an action I took a year or two ago when I realized that I felt inundated by the daily doses of bad news served up by the media. I decided to subscribe to http://www.goodnews.org/ in order to receive regular reminders (news articles culled from a variety of sources) that good people and good news abound in this world.
Second, savor the experience (p. 69). Buddha's Brain authors suggest that you stay with a positive experience for 5, 10, or 20 seconds while you focus on your emotions and bodily sensations.When you focus on good feelings and let them flood your body, your brain releases dopamine and strengthens its neural associations in memory. I often savor beautiful scenes (especially during my daily T'ai Chi Chih practices) or memorable experiences (i.e., holding the hummingbird in my hands yesterday). But there are innumerable opportunities for such mindful awareness while receiving a hug from someone you love or after completing a demanding project that challenged you.
And, finally, per the authors, imagine or feel that the experience is entering deeply into your mind and body, like the sun's warmth into a T-shirt or water into a sponge (p. 70). It is helpful to keep relaxing your body as you absorb the emotions, sensations, and thoughts that come from your experience.
I practiced these techniques en route to class today as I marveled at the bright yellow marsh marigolds in the ditches along the roadway and, later, the baby calves that suckled their mothers or lay napping in the bright sunlight. And I particularly enjoyed refining this experience while I meditated to the sound of a singing bowl. When I invite the bowl's tone and vibrations into every cell of my body as I listen to it reverberate into nothingness, I experience magical moments of connection and continuity.
T'ai Chi Chih practice is a tool to enhance and deepen mindfulness. Not only that, it enriches our relationships and daily experiences as we learn to focus our attention and expand our appreciation for All That Is.
Both class sessions were a bit anticlimatic due to low attendance (four of seven students attended class last night and three of seven this morning). Interestingly, once the norm is set with a certain number of students, personalities, and energies, it feels different when class members are missing. Despite what we may think, we do indeed make a difference in each others' lives and in the group dynamics to which we contribute.
I felt tired today. I spent all day yesterday with a headache and today felt a bit of a sore throat. Consequently our group practice was slow and quiet. Post-practice we discussed Chapter 4, "Taking in the Good," from Buddha's Brain.
It's fascinating to realize that in order to bring happiness, love, and wisdom into our brains--and our lives!--it is our responsibility to foster positive experiences. The authors make three suggestions for internalizing the positive. First, turn positive facts into positive experiences (p. 68). In other words, actively look for good news, particularly the little stuff, and bring a mindful awareness to each positive, uplifting tidbit you discover.
This suggestion reminded me of an action I took a year or two ago when I realized that I felt inundated by the daily doses of bad news served up by the media. I decided to subscribe to http://www.goodnews.org/ in order to receive regular reminders (news articles culled from a variety of sources) that good people and good news abound in this world.
Second, savor the experience (p. 69). Buddha's Brain authors suggest that you stay with a positive experience for 5, 10, or 20 seconds while you focus on your emotions and bodily sensations.When you focus on good feelings and let them flood your body, your brain releases dopamine and strengthens its neural associations in memory. I often savor beautiful scenes (especially during my daily T'ai Chi Chih practices) or memorable experiences (i.e., holding the hummingbird in my hands yesterday). But there are innumerable opportunities for such mindful awareness while receiving a hug from someone you love or after completing a demanding project that challenged you.
And, finally, per the authors, imagine or feel that the experience is entering deeply into your mind and body, like the sun's warmth into a T-shirt or water into a sponge (p. 70). It is helpful to keep relaxing your body as you absorb the emotions, sensations, and thoughts that come from your experience.
I practiced these techniques en route to class today as I marveled at the bright yellow marsh marigolds in the ditches along the roadway and, later, the baby calves that suckled their mothers or lay napping in the bright sunlight. And I particularly enjoyed refining this experience while I meditated to the sound of a singing bowl. When I invite the bowl's tone and vibrations into every cell of my body as I listen to it reverberate into nothingness, I experience magical moments of connection and continuity.
T'ai Chi Chih practice is a tool to enhance and deepen mindfulness. Not only that, it enriches our relationships and daily experiences as we learn to focus our attention and expand our appreciation for All That Is.
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