Archive for January, 2010

Review of “Dissolved” by Tarun Sardana and Interview with the Author

January 30, 2010

Dissolved
by Tarun Sardana

Advaita is the traditional and stepwise teaching of nonduality. If you’re looking for a brief book about Advaita that you can fall in love with, get Dissolved.

Dissolved is a delightful-to-hold-in-your-hands, attractively designed 90 page book. It is a dialogue between a seeker and a sage.

Dissolved is a gently told Advaita: a study of mind; a question of illusion; an enquiry, “Who am I?”; a surrender to the Guru, to the Self; a dialogue on spontaneous action, pre-determination, fearlessness.

This is an easily received Advaita, too: a questioning of the world of duality and reactivity; a confession of living in the world when established in the Self; an addressing of pain and sorrow.

Dissolved is a practical Advaita: impermanence; the nature of happiness; renunciation, diet, helping out the world, alcohol and drugs; all these topics enter the dialogue and are crisply addressed.

Dissolved is a full Advaita: in the end there is the dissolution into Self through surrender to the Guru and via self-enquiry.

Dissolved is filled with stories and metaphors, some of which you may have heard and all of which are heard freshly once again.

In the following fragment, the Guru plays the role of seeker and the seeker Vivek plays the role of Guru; this is done to test Vivek’s knowledge, or perhaps the reader’s knowledge, or perhaps it is a pure demonstration of the play of Self:

Guru Ji: But still how can [the Self-realized being] meet people, who give him hatred and abuses, with love?

Vivek: What happens when one throws a stone in the ocean?

Guru Ji: Water gets splashed.

Vivek: Does the ocean splash back stones in return? No. The ocean only has water to give. No matter what you throw it, it will only throw water back. Similarly, a Self-realized being is an ocean of love. He has only love to share. No matter what you throw in, you will only get love. There is nothing else in there.

Guru Ji: Still … How is this possible? I know, you will say they don’t see anything separate from them, they see only the Self, etc., etc.

As the dynamic between Vivek and Guru Ji plays out, the reader eventually joins to make a trinity. Sometimes the reader takes the attitude of seeker, sometimes the sage. In this way, the reader eventually becomes another character, merging with, dissolving into Guru Ji and Vivek, so that all three characters become one.

In the beginning, the seeker Vivek asks his Guru for help in understanding who he is. In the end, there is dissolution into the Self, into consciousness. Dissolved, therefore, is a full-cycle, concise version of the teaching of Advaita.

Whether the reader dissolves into Vivek and Guru Ji, or dissolves into Self, or sits back with a cup of tea and dissolves a spoonful of sugar into it, this book serves up many levels of rewards.

Perhaps you are seeking a beginning education in Advaita, or further practice of self-inquiry, or maybe you only want to enjoy the dialogue, the stories within, the story at large, the teaching, the expression. In only 90 pages of gentle dialogue, poetry, and storytelling, Dissolved offers all this, all you could and could not imagine.

~ ~ ~

Preview “Dissolved” on Google Books

Purchase “Dissolved” from any of the following places:

Amazon.com link

A1 Books – India

Parimal Publications

Interview with Tarun Sardana

Photo: Tarun Sardana

How about a brief bio?

I was born in May 1979. I stay in Delhi, India with my parents, my wife and my two and a half years old son. I started my career as a software professional in year 1999 and was working as a project manager with an MNC before KnowI was founded.

How did you stumble into Truth? Any childhood stories?

My Grandmom and mom are spiritual followers from as long as I can remember. They used to go to the satsangs every Sunday and would also take me along with them. We had a scripture at home called ‘Satvastu ka Kudrati Granth’ which means ‘Sacred scriptures of Satyug as revealed by the nature’. They used to read it daily and share with me and my younger brother their spiritual experiences. That was how I was initiated to the truth. While in school, we were taught the history of Sikhism as part of our curriculum as it was a Sikh school. The curriculum was about the ten Sikh gurus, their encounter with the truth and their brief biographies. The biographies really interested me. I always wanted to understand what is ‘that’ which every scripture points at. I used to lock myself for our hours in a room meditating and seeking that truth, seeking God until one day when I came across one of Ramana Maharishi’s article on web which changed my direction of the search from finding God to finding the one who is seeking God.

How did Dissolved come about?

‘Dissolved’ is a book that came as a spontaneous expression as part of my own spiritual journey.

What Advaita teachers do you recommend?

I believe all the teachers are good, it really depends on the seeker which pointers suit his temperament the best. My introduction to Advaita was through Shri Ramana Maharishi’s and Nisargadatta Ji Maharaj’s teachings. Though, I have not met anyone of them in person. I did visit Shri Ramana Maharishi’s ashram in Tiruvannamalai back in 2007.

Why did you write this book as a dialogue?

Before the silence takes over, this is how a conversation happens in one’s mind – in a dialogue form. Therefore the book was written in a dialogue form.

How do you create an effective pointer to truth?

Usually the truth that one experiences is inexpressible in words, so to communicate one tries to relate it with the closest example from life. It happens as a spontaneous expression rather than a thought out one.

On your website, www.knowi.org, you speak about workshops and trainings. What are you offering or planning to offer? How would Dissolved be used in such an offering?

KnowI has been formed to serve as a platform to facilitate knowing the “I” through various mediums like publications, articles, workshops, talks… etc… Dissolved plays an important role in such offerings as it covers most of the aspects of the so-called spiritual journey.

I don’t think you use the word “surrender” in Dissolved and yet this book is certainly about surrender. Why did you decide to describe surrender rather than speak directly about how to surrender, as you did with self-enquiry?

‘Surrender’ is the only way to the Self. Surrender means admitting one’s powerlessness and this can only happen when one clearly sees its powerlessness. And self-enquiry does the same. It reveals the powerlessness and non-existence of the mind separate from the Self and thus leading the mind to surrender. Therefore, the book talks about the Self-enquiry, letting the mind to see the truth and thereafter surrender to follow naturally.

How did you want the reader to respond to Dissolved?

As the book says, “Dissolved is the result of every Self-enquiry, which is dissolving of the non-existent ego-self in the Self.” The book expects the same to happen. Dissolved moves as a journey from Vivek (a character in the book) to no-Vivek. If while reading they can make the same journey, the book will achieve its purpose.

What are you doing to change the educational system to a transformational institution founded in truth and awareness?

The current education system is being followed and practiced since ages. The employment sector and everything else is completely based on the present education system. Therefore, sudden transformation of the system may not be possible. Realizing that, KnowI has started an initiative called KnowI Education, which attempts to provide a supplement to the current education system i.e. not making changes in the current education system but providing a supplement to what lacks there.

More details about KnowI Education can be found at:
www.knowi.org/knowieducation.html

Dissolved
by Tarun Sardana

Preview “Dissolved” on Google Books

Purchase “Dissolved” at any of the following places:

Amazon.com link

A1 Books – India

Parimal Publications

Review and interview by Jerry Katz

Nondual Inspiration from J.D. Salinger

January 29, 2010

J.D. Salinger died on January 27, 2010.

Andrew Pyper writes in the Globe and Mail:

“It’s funny,” Holden observes at the end of The Catcher in the Rye. “Don’t ever tell anybody anything. If you do, you start missing everybody.”

I have returned to these lines almost as often as those of Joyce’s The Dead, and though the former isn’t nearly as poetic as the latter, it offers the value of practical advice. Because it’s true, isn’t it? You tell yourself the story of yourself and no matter how alive you might feel, it’s like you’re looking back from outside of time, already a ghost.

Read the entire article.

Advaita: The Truth of Non-Duality. A Review.

January 28, 2010



Advaita: The Truth of Non-Duality

by V. Subrahmanya Iyer (Teacher), Paul Brunton (Student/Note taker), Andre van den Brink (Compiler of Brunton’s notes), Mark Scorelle (Editor of van den Brink’s compilations).

Quoting Andre van den Brink in the Nonduality Highlights #3676: “Paul Brunton left 1200 pages of single spaced type written notes from his period with V.S.Iyer. Iyer was an Advaitin teacher behind the scenes of the Ramakrishna Mission in the 40′s. Guru of Swami Siddeshwarananda and Swami Nikhilananda and the Maharaja of Mysore. The notes are available at http://wisdomsgoldenrod.org/publications/#vsiyer. Out of that material I compiled the paragraphs I thought were the best, most concise and to the point. I had them on the website for years and then someone studied the material and asked to publish the compilation.”

This book reads like notes taken in a university course, really good notes from a great teacher! Hence, there’s a sense of disjointedness, even though the paragraphs are related and logical. No one is questioning the accuracy of the notes or the correctness of the teacher, just saying that the book reads like notes that were taken. For example, here are four paragraphs in the order they appear in the book. Remember, this stuff was written in the 30s and 40s:

“Emotion cannot be killed, but it must be brought under the control and check of reason. Reason must be kept on top, as emotion often leads the truth-seeker astray.

“That which dupes 99% of people is taking satisfaction for truth. Beware of that which satsifies your feelings.

“If you do not take away the ego, the ‘me’, no proper inquiry into philosophical truth is possible, but only into religion.

“The ego magnifies what it prefers or desires, thus distorting outlook and incapacitating it for truth.”

Some paragraphs are longer and flow better than the ones above, but there’s still the feel of reading notes and the sense that the paragraphs are modular and can be moved around.

Some readers might like to know they’re reading notes, as they might feel they’re getting at the essence of Iyer’s teaching. To me, the teachings appear solid as rocks and therefore a good introduction to Advaita or a supplement to a formal course of study.

Here are examples from each chapter:

Philosophy: The Inquiry into Truth:

“What is wanted in Advaita is thinking it out for yourself all the 24 hours and not merely reading books or hearing words.”

Means and Methods of Inquiry:

“Advaita does not prove that there is One: It proves that there is no second thing!”

The Need of Semantics:

“First find out the meaning of words. You will find that they are simply mental images. These again are just your constructions and concoctions.”

Perception and Idealism:

“What we start with we call ‘outside object’ and what we finish with we call ‘percept’. Our illusion lies in thinking the two are different. They are not, but one and the same.”

Change and Illusion:

“The individual is a bundle of memories, desires, etc. What are memories and desires? Something imagined. Therefore the individual self is entirely an imagination.”

Mind, the Ideation of Consciousness:

“If you can cast away the ego-consciousness, the individual mind is the same as the universal mind.

“All objects and creatures are mind alone. In advanced Vedanta you convert this statement into, ‘are Atman alone’.

“All these [scriptural] quotations prove that Advaita teaches that mind is none other than what India calls Self, Atman, Universe and Brahman.”

The Self, the Seer of the Seen:

“Once you understand the ego, you will have understood 90% of Vedanta. You must learn that the ego is different from consciousness.”

Avasthatraya: Coordinating the Three States of Consciousness:

“It will be a great error to write that the world is a dream: It is not. The correct statement is: The world is like a dream. This is because both dream and waking worlds are mental constructs.”

Realisation of Truth is the Removing of Ignorance:

“Non-duality does not mean the non-existence of a second thing, but its non-existence as other than yourself. The mind must know it is of the same substance as the objects.”

The Doctrine of Non-Causality:

“We do not deny that a succession of ideas, [that] objects appear before us. What we deny is that there is a causal relation between them.”

Advaita in Practice:

“What is the fundamental reason why we should control the senses? Because their characteristic is to make you think erroneously that the second thing is real, that the objects are real.”

The Jnani, the Knower of Truth:

“The jnani makes no voluntary effort, but does what has to be done. Therefore he will practise both activity and abstention at different times.”

Where it is difficult to find in-person teachers of Advaita, and where Advaita demands a lifelong relationship with a teacher, what does a person do? If you’re hungry enough, you’ll move to where a teacher is available.

If you’re hungry for what the study of Advaita can deliver, but won’t move to where the teacher is, then you have to read, study, communicate with people online, meet teachers in person occasionally. This would be a very good book as part of your lifelong learning of Advaita, or the truth of who you are.


Advaita: The Truth of Non-Duality

by V. Subrahmanya Iyer (Teacher), Paul Brunton (Student/Note taker), Andre van den Brink (Compiler of Brunton’s notes), Mark Scorelle (Editor of van den Brink’s compilations).

Spirit of Nonduality Radio Today Jan. 27

January 27, 2010

Spirit of Nonduality airs on the Internet at
http://ckdu.dal.ca/ckdu-hi.pls

TODAY Wednesday, January 27, from 12:30 – 2:30 PM EST

Episode #2

What is nonduality? Jerry will discuss his early life experiences of oneness and an encounter in a deli in LA that would change the world of spirituality. Mandee will discuss her experience of asking random people about nonduality and the variety of surprising responses.

The Osho Zen Tarot will be reviewed and readings will be done live on the air.

Then join us for a storytelling session and interview with author Kasandra Earl at 1:45 pm EST.

Be there or be linear! ;o)


About Spirit of Nonduality Radio

Spirit of Nonduality Radio is a unique weekly radio co-production that explores a variety of topics, guests, music, and art and brings attention to the oneness, interconnectedness and aliveness of the moment that can be found in these explorations. It is meant to serve as a form of Transformational Entertainment. We aspire to draw from a broad spectrum of fields and teachings, to remain balanced in our coverage of the teachings, and to remain unaffiliated or free from promoting any particular teacher, teaching, system, point of view, or tradition, recognizing that anyone can know truth and that there are many doorways to that knowing. We plan to draw upon contributions from any field of knowledge or endeavour that communicates a sense of interconnectedness, is open-minded, heart-felt, and authentic.

“What is nonduality?”

Good question with many and no answers. The nicest thing about it is that it belongs to no doctrine or system of belief but it can be found in all of them. When we pause, even momentarily, and our experience deepens and we catch a glimpse of ’this’ beyond the stories we tell ourselves… we’ve stumbled into nonduality.

It is a refreshing break from duality, the this and the that, the here and there, black and white, male and female… here is just beingness, wholeness, oneness.

Nonduality is a word that collapses paradox… it asks nothing of us and everything, it belongs to no one and everyone. Poets and sages since time immemorial have danced around it with words that can only come close.

Jump in and play with us in the spirit of nonduality.

Adventures in Consciousness, with Yogini Moon

January 26, 2010

Gary Crowley Live Tonight January 25th.

January 25, 2010

Here’s one last reminder about our LIVE BOOK CALL TONIGHT WITH AUTHOR GARY CROWLEY FROM LEAP!
.
Gary will be answering questions live and sharing his thoughts from his new book.

Ask Gary anything you’d like or simply relax and listen as he shares with everyone…………. In a genre loaded with books about the serious business of enlightenment, Gary Crowley’s new book, “Pass the Jelly,” shows us we can frequently find humor on the road to awakening. I highly recommend this book and free call to anyone interested in laughing their way to practical enlightenment.

Here are the details of the call:

Date: January 25th

Times:
6-7 p.m. Pacific Standard Time
7-8 p.m.Mountain Standard Time
8-9 Central Standard Time
9-10 Eastern Standard Time

Dial In Phone Number is: 1.760.569.6000
At the prompt, please enter access code: 954541*
http://www.leapmovie.com/gary-crowley/

Enjoy your Human Amusement Park,

Ike & Chad The Leap! Guys

Leap Ventures
800 Ptarmigan Run
Loveland, Colorado
80538 USA

The Nonduality Definer

January 25, 2010

Silence, non-definitions, anti-definitions, koan-like responses, or a whack with a Zen stick, may be the best responses to the question, “What is nonduality?”, but allow me to be more language-bound. Responding the following points will guide you in constructing a commonplace definition of nonduality:

A statement that nonduality means non-separation

A confession from your knowing

A statement that defining nonduality requires experiencing it

A method for experiencing nonduality

A metaphor

A reference to an authority

A disclaimer based on the paradox exposed by trying to define nonduality

Add another element, such as etymology, quotations from different periods of time, or different short definitions such as would appear in a dictionary.

For more information and examples of definitions containing these points, please visit
http://www.stillnessspeaks.com/what_is_nonduality/

Submit your definitions as a comment to this entry.

Also, if you are a lexicographer or have an serious interest in the history of the use of the words nonduality, nondual, or nondualism, and would like to work on a project defining those words for the Oxford English Dictionary, leave a comment or contact me at jerry at nonduality.com.

What is the Utility of Nonduality? Scott Kiloby Responds.

January 24, 2010

The following exchange is from the Open Awareness Study Group
http://groups.yahoo.com/group/OAStudyGroup/

From Jim:

One thing I keep wondering – is there any utility in non-dual awareness? I don’t mean you only seek this in hopes of suddenly getting checks in the mail, a la The Secret ;’) I realize that awareness is the primary goal, but are there any other fruits from that tree?

It’s a tough world and there are many harsh things to deal with. Indigenes are still being slaughtered for their resources. Haitians starve. And here, more and more are going homeless due to the economy.

In your experience, does nonduality provide any emotional or ideational advantage in dealing with the world? That is, can you deal better with emotions that naturally arise during harsh events? Do you get better ideas or see opportunities, or perhaps, chance on to better coincidences than before?

One reason for asking this, is that I feel the public needs this, but as it is often presented, it appears valueless and nihilistic – Advaita Apathy. It will never catch on the way it is now perceived. Perhaps there needs to be Some icing on the cake.

I feel nonduality has great value and does not need to be presented in a rigid and bloodless way. I was listening to recordings of Alan Watts, for instance, and although he has much the same message, he puts it in terms of a dance, rather than “emptiness.” He speaks with great humor and charm, not just declaiming inscrutabilities.

From Scott

Hi Jim. Good question. Teachers are often reluctant to make it seem as if there IS something to gain in terms of a personal benefit. Presenting non-duality as having benefits can have the tendency of putting a carrot out beyond the reach of the ego, as something to go chasing. From that view, enlightenment looks much like a fantasy where the “me” will feel total bliss, or will live without problems, and the world will be at peace or whatever. When the mind gets a hold of ideas like that, it tends to treat enlightenment as some future state to look for. And that’s a trap. The ego just goes on chasing carrots. That’s its job.

But I don’t take the view that we cannot talk about some of the possible benefits of realization. There is great compassion, freedom, and love available in the seeing of non-separation. There is the capacity to no longer absolutize viewpoints. So being right takes a backseat. That has profound implications in terms of worldly conflict and basic relationship issues.

But these benefits are not really personal benefits. This is not something we get to add to our personal stories and say, “I feel so free” or “I am so compassionate” or “I have gained such peace.” There is an impersonal aspect to this. T o the “person,” impersonal sounds cold and bloodless, as you say. But this comes from not seeing where the words are actually pointing. This is why experiential investigation is so important. It is not enough to leave non-duality on the level of the intellect.

In experientially looking to where the words are pointing, we see that “impersonal” is not cold and bloodless. It is the capacity to see each and every viewpoint as an appearance of awareness. It is knowing that what I am is what you are. This is emptiness dancing as Watts says. Life isn’t personal anymore. It’s no longer just about “me and my life” here and “you and your separate life” over there. So when you see an other, when looking as impersonal awareness, you are seeing another appearance of what you are. You aren’t seeing individual people, individual nations, with rigid boundaries. You aren’t seeing Haitians starving. YOU are starving.

For those who believe that non-duality is about acting as if the world doesn’t exist, that is only a phase. The “world” just means thought. Thought is the world. The world of separate things appears as thought appears. If the goal is to deny thought, then the goal is to deny the world. The pointer “recognize non-conceptual awareness” is not an invitation to deny appearances (deny thoughts). It is an invitation to see that the world is conceptual. Non-duality can seem nihilistic from the viewpoint that nothing exists. But nihilism is a viewpoint of the separate self that has disconnected itself (or so it thinks) from the world. IT’s just a story. It takes a person to be detached from something else–from the world.

But the greatest thing you can do for the world is see that your entire suffering, on a personal level, is illusory. It isn’t real. Take that investigation seriously and you find the peace within. And you find that when this conflict within you is resolved, it is resolved out in the world also. This has to be experienced to be known. The mind won’t grasp it. A certain element of trust is involved in taking the first steps towards looking into this.

Isn’t non-separation love? And isn’t love the basic sword that cuts through all suffering? If so, is there not a great capacity for transformation there? In this seeing, you don’t go around saying, “I have no mother.” “There is no self.” “There is no world.” Those are insights along the way. They lose their importance. They fall away. And then the thought arises, “Hi Mother.” And there is your mother dying on her deathbed. And you look at her as your own true Self. You look at her without your stories. You look at her without imposing your own fear of death upon her (which is just your own personal stuff anyway, having nothing to do with her). You sit with her as presence, as love itself. And that has all the transformative power in the universe in it.

Scott

Read more dialogues with Scott Kiloby at http://groups.yahoo.com/group/OAStudyGroup/

Nonduality and the Truth of Faking

January 22, 2010

The following is copied from
http://www.jmcbrooklyn.org/blog/2010/01/faking-it/

Faking It

January 21st, 2010 | musings — Alison

One of my core spiritual beliefs is the power of “faking it ’til you make it.” I was on a silent retreat recently, where I dropped out of the “advanced” class, because it felt too academic and intellectual for what I wanted at that moment. People in that class were debating about nondualism versus dualism, and I just didn’t care. The way I understand my world, there is no “versus,” just “and.” In my version of nonduality, dualism has a place. Even if it’s pretend.

A teacher of mine says that we need to have a personal god to relate to because we’re persons. That makes sense to me, even as a I push back against pronouns. I like the mystery and the incomprehensibility of a nondual relationship with God. Sometimes, though, it’s just not helpful. It doesn’t make any sense- I don’t feel anything. I met someone once who said that she really envied people who could rely on God, who felt free and comfortable to talk to God, to feel comforted by God, and that she never felt that and couldn’t imagine it.

First, I think it’s important to recognize this desire to connect, this ache to feel God in our lives, whatever that means. Second, it’s just as important to realize the depth of this disconnection, the pain of not feeling comforted, this lack of God in our lives. This is where pretending works for me. Imagining what it would feel like to be in a relationship with God as a parent, friend, lover is a profound practice. Sometimes during meditation or prayer, I pretend I’m being held by God, and I try to really see what that would feel like.

In the practice of hitbodedut, taught by Rebbe Nachman, one talks to God, out loud, in a private place, and doesn’t stop talking- even if you begin by saying, “I don’t know why I’m doing this. I don’t even believe in you!” The idea is to be in relationship with God, to pour your heart out and/or talk about whatever comes to mind. It’s possible at some point that it becomes unclear who exactly is talking and who is listening, and the search for clarity itself falls away.

It’s in these small moments, of pretending or praying or meditation, that we can get a taste of deep connection. To me, there’s no distinction between what’s “real” and what’s “fake.” It’s all truth. If we find meaning or are touched in any way, we’ve made it. Who cares if the path to getting there isn’t the way we thought or were taught it should be. When I was a kid I used to pretend to be sleeping, to trick my parents, but every single time, I’d wind up falling asleep. This feels like the same thing. Pretending can be practicing. Practicing to be holy, to be kind, to be honest, that leads us to a place where we’re no longer practicing, no long pretending, we just inhabit those qualities. And if we know that works, let’s all start pretending to be mindful, content, safe, strong, and see what happens.

Reprinted from
http://www.jmcbrooklyn.org/blog/2010/01/faking-it/

The Practice of Tonglen, by Pema Chodron

January 21, 2010

The Practice of Tonglen

Each of us has a “soft spot”: the place in our experience where we feel vulnerable and tender. This soft spot is inherent in appreciation and love, and it is equally inherent in pain.

Often, when we feel that soft spot, it’s quickly followed by a feeling of fear and an involuntary, habitual tendency to close down. This is the tendency of all living things: to avoid pain and cling to pleasure. In practice, however, covering up the soft spot means shutting down against out life experience. Then we tend to narrow down into a solid feeling of self against other.

One very powerful and effective way to work with tendency to push away pain and hold onto pleasure is the practice of tonglen. Tonglen is a Tibetan word that literally means “sending and taking.” The practice originated in India and came to Tibet in the eleventh century. In tonglen practice, when we see or feel suffering, we breathe in with the notion of completely feeling it, accepting it, and owning it. Then we breathe out, radiating compassion, lovingkindness, freshness; anything that encourages relaxation and openness.

In this practice, it’s not uncommon to find yourself blocked, because you come face to face with your own fear, resistance, or whatever your personal stuckness happens to be at that moment. At that point, you can change the focus and do tonglen for yourself , and for millions of others just like you, at that very moment, who are feeling exactly the same misery.

I particularly like to encourage tonglen, on the spot. For example, you’re walking down the street and you see the pain of another human being. On-the-spot tonglen means that you just don’t rush by; you actually breathe in with the wish that this person can be free of suffering, and send them out some kind of good heart or well-being. If seeing that other person’s pain brings up fear or anger or confusion, which often happens, just start doing tonglen for yourself and all the other people who are stuck in the very same way.

When you do tonglen on the spot, you simply breathe in and breathe out, taking in pain and sending out spaciousness and relief. When you tonglen as a formal practice, it has four stages:

1) First,rest your mind briefly in a state of openness or stillness.

2) Second, work with texture. Breathe in a feeling of hot, dark, and heavy, and breathe out a feeling of cool, bright, and light. Breathe in and radiate completely, through all the pores of your body, until it feels synchronized with your in-and out-breathe.

3) Third, work with any painful personal situation that is real to you. Traditionally, you begin by doing tonglen for someone you care about. However, if your stuck, do the practice for your pain and simultaneously for all those just like you who feel that kind of suffering.

4) Finally, make the taking in and the sending out larger. Whether your doing tonglen for someone you love or for someone you see on television, do it for all the others in the same boat. You could even do tonglen for people you consider your enemies–those who have hurt you or others. Do tonglen for them, thinking of them as having the same confusion and stuckness as your find or yourself.

This is to say that tonglen can extend indefinitely. As you do the practice, gradually, over time, your compassion naturally expands– and so does your realization that things are not as solid as you thought. As you do this practice, at your own pace, you’ll be surprised to find yourself more and more able to be there for others, even in what seemed like impossible situations.

- Pema Chodron from When Things Fall Apart:Heart Advice for Difficult Times

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