Before reviewing the themes that present themselves to us in meditation, we need the support of safety and ground. Guidance is provided to establish center, ground and safety in this embodiment.
Phenomena that are mutable, not solid, and dependently arisen become experienced as fixed and solid by unconscious grasping and holding on. The relationship is then one of fixation. A more mature relationship is not based on eliminating displeasure but on responsiveness and flexibility. With practice one can feel comfortable with things that are uncomfortable.
Meditation practice instructs us to sustain harmonious relationship with our minds, bodies and the world – to not be dominating, not to grasp or push away, but to be present. Sometimes an open accepting awareness, rather than a focus on a particular object, is the proper mode. When mental and body energies are in sync there’s a sense of harmony and unification. This is samādhi.
Our walking gets programmed by the drives of the mind. Whatever affects the mind affects the nervous system of the body – the body shows us the effects of our thinking. Walking meditation can return us to the natural quality of the body, so the mind can relax.
The search for happiness, security and steadiness binds us in a tangle of stressful and unsatisfactory experiences – because we’re looking in the wrong place. Wisdom/discernment helps us detangle and discern what to set aside and what is worth bearing in mind.
Discernment helps filter from the amalgam of experience what’s skillful now. Having picked up what is skillful one lingers in it, dwells in it, sustains it. This is calming. So skim off stressful habits of “trying to make it work”, “getting on to the next”. Use the body to learn what the mind is happy to linger in.
In meditation both the topic and the manner in which we attend can help train our mode of mental engagement. Shifting from stressful tendencies of “making it happen” and “getting it right”, come back to the natural body. This living system is the source for a steady, safe and easeful state.
What is it that we need to take Refuge from? The poisons of greed, hatred and delusion that mask themselves and corrupt our hearts and minds. This requires reorienting from worldly ways and orienting around what has value and meaning, that which you can trust: virtue, embodiment, nature and other people.
Four compass points to orient around while on retreat: how you relate to the earth, to other people, to your body and to the sacred; an explanation of pūjā – recollections and making offerings, as with the offering of food.
