By Chögyam Trungpa Rinpoche
Oct 8, 2015
In everyday life, we habitually try to conceal the gaps in our experience of mind and body. These gaps are a bit like an awkward silence around the table at a dinner party. A good host is supposed to keep the conversation going with his or her guests to put them at ease. You might talk about the weather, the latest books you've read, or what you are serving for dinner. We treat ourselves similarly. We occupy ourselves with subconscious chatter because we are uncomfortable with any gaps in our conversation with ourselves.
The purpose of the practice of meditation is to experience the gaps. We do nothing, essentially, and see what that brings—either discomfort or relief, whatever the case may be. The starting point for the practice of meditation is the mindfulness discipline of developing peace. The peace we experience in meditation is simply this state of doing nothing, which is experiencing the absence of speed.
Often, in considering the practice of meditation, the question arises as to what you are meditatingon. In this approach, meditation has no object. You do work with your body, your thoughts, and your breath, but that is different from concentrating wholeheartedly on one thing. Here, you are not meditating upon anything; you are simply being present in a simple way.
The practice works with what is immediately available to you. You have your experience of being alive; you have a mind and you have a body. So you work with those things. You also work with whatever is going through your mind, whatever the content is, whatever the current issues are, whether painful or pleasurable. Whatever you are experiencing, that's where you begin. You also use your breath, which is part of the body and is also affected by mind. Breathing expresses the fact that you are alive. If you 're alive, you breathe. The technique is basic and direct: you pay heed to breath. You don't try to use the mindfulness of breathing to entertain yourself, but you use the mindfulness of breathing to simplify matters.
You develop mindfulness of the rising and falling of the breath. You go along with the process of breathing. In particular, you go along with each exhalation. As the breath goes out, you go out with it. And when the outbreath dissolves, you feel that you are also dissolving. The in-breath is a gap, a space, and then you breathe out again. So there is a constant sense of going out and slowing down.
At the beginning, the technique may be somewhat fascinating, but it quickly becomes boring. You get tired of sitting and breathing, doing nothing again and again and again—and again. You may feel like an awkward fool. It is so uninteresting. You might resent having gotten yourself into this situation. You might also resent the people who encouraged you to do this. You may feel completely foolish, as if the cosmos were mocking you.
Then, as you relax a little bit, you start to call up past experiences, memories of your life as well as your emotions, your aggression and passion. Now you have a private cinema show, and you can review your autobiography while you sit. Then, after a while, you might come back to your breath, thinking that you should try to be a good child and apply the technique. In meditation we have the opportunity to meet ourselves, to see ourselves clearly for the first time. We have never met ourselves properly or spent this kind of time with ourselves before. Of course, we take time for ourselves; we go off to the country or the ocean for a vacation. But we always find things to do on vacation. We make little handicrafts or we read something. We cook, we talk, we take a walk, or we swim. We never just sit with ourselves. It's a difficult thing to do.
The practice of meditation is not merely hanging out with ourselves, however. We are accomplishing something by being there properly, within the framework of the technique. The technique is simple enough that it doesn't entertain us. In fact, the technique may begin to fall away at some point. As we become more comfortable with ourselves and develop more understanding of ourselves, our application of the technique becomes less heavy-handed. The technique almost seems unnecessary. In the beginning we need the technique, like using a crutch to help us walk when we're injured. Then, once we can walk without it, we don't need the crutch. In meditation it is similar. In the beginning we are very focused on the technique, but eventually we may find that we are just there, simply there.
At that point, we may think that the efficient system we've organized around our practice is breaking down. It can be disconcerting, but it's also refreshing. We sense that there is more to us than our habitual patterns. We have more in us than our bundles of thoughts, emotions, and upheavals. There's something behind this whole facade. We discover the reservoir of softness within ourselves.
At that point, we begin to truly befriend ourselves, which allows us to see ourselves much more honestly. We can see both aspects, not just the bright side of the picture, how fantastic and good we are, but also how terrible we are. Good and bad somehow don't make much difference at this point. It all has one flavor. We see it all.
As your sympathy toward yourself expands, you begin to appreciate and enjoy simply being with yourself, being alone. Or at least you are not as irritated with yourself as you used to be! As you become ever more familiar with yourself, you find that you can actually put up with yourself without complaint—which you have never done before. Your thought patterns, subconscious gossip, and all of your mind's chatter become much less interesting. In fact, you begin to find them all very boring. However, this is slightly different than our normal experience of boredom, because behind the boredom, or even within it, you feel something refreshing: cool boredom. You're bored to death, bored to tears, but it is no longer claustrophobic. The boredom is cooling, refreshing, like the water from a cold mountain stream.
Hot boredom is like being locked in a padded cell. You are bored, miserable, and irritated. You will probably experience lots of that in your meditation practice. Beyond that, however, with cool boredom, you don't feel imprisoned. Cool boredom is quite spacious, and it creates further softness and sympathy toward ourselves. In that space, we are no longer afraid of allowing ourselves to experience a gap. In other words, we realize that existence does not depend on constantly cranking up our egomaniacal machine. There is another way of existing.
Chögyam Trungpa Rinpoche (1940-1987), founder of the Shambhala Buddhist community, was a seminal figure in the popularization of Tibetan Buddhism in the West.
From Mindfulness in Action by Chögyam Trungpa Rinpoche. © 2015 Shambhala Publications, Inc.
Photograph courtesy Marta Soul/Gallerystock