Jean Smith on “Satipatthana in a Tangerine”

By Jean Smith

An engaging way to teach a course in beginning mindfulness is to hand each new yogi a tangerine when they arrive. They’ll sit down & gingerly hold the fruit as if it’s too hot, occasionally taking discreet glances at it to make sure it really is a tangerine, wondering what it’s for. They soon learn: It’s the object of a guided 30-minute mindfulness meditation. Even experienced yogis graced with Beginner’s Mind find this meditation unexpectedly intriguing. Briefly, this is the guidance:

*Hear & follow the meditation instructions.

*Lightly juggle the tangerine so your fingers can sense its firmness & weight.

*Look at the colors to see which are clear orange or mottled.

*Run your fingers over all of the fruit to feel where it is smooth or bumpy or creased.

*Smell the outside of the tangerine. Does this bring up memories such as the “smell of Christmas” or fruit in a holiday stocking?

*Bite the tangerine, smell & taste the inside & outside of the skin. Is either one pleasant or unpleasant? Do you want more tastes or none at all? Peel the tangerine.

*Break off a fruit section & put it in your mouth but don’t chew it. How do your taste buds react to the taste? Do you want more?

*Chew, swallow, and slowly finish eating the tangerine mindfully.

When the meditation is over, new students usually make comments like “Where did you find these tangerines?” or “This is the best tangerine I’ve ever tasted.” Their remarks are the perfect opening for the teacher to say, “Every aspect of your life can be just as delicious if you live it as mindfully as you ate this tangerine.” These students have just taken advantage of their amazing sense doors, sense discriminations of pleasant or unpleasant, and desire or aversion to eating more. They’ve probably also had short memories of holidays or picnics.

Unbeknownst to them, they have also had a short, guided tour of the Satipatthana Sutta, perhaps the Buddha’s most studied discourse because of its comprehensiveness in teaching the objects that are the best for cultivating mindfulness through meditation: the body, feeling tones of pleasant-impermanent-unpleasant, the mind, and Dhammas (teachings of the Buddha).

Why start new yogis here or invite experienced meditators to immerse themselves in the experience? Because every step of this meditation opens us to the absolutely amazing body we inhabit. After hundreds of millions of years, we beings have evolved exceptional color vision, hearing ability that would challenge the finest sound studios, tenderness of touch. We can perceive & identify through our senses most elements of the world around us, and usually know if we like or don’t like what we see, hear, taste, touch, and smell. And we can think about & experience emotional responses to this perceived world.

With the intention to cultivate mindfulness, we’re not merely setting off on a path of touchy-feely pleasures. As we meditate mindfully, we are directly & in the present moment exposed to the shifts of physical & mental sensations. These experiences condition our mind to wisdom: the ability to discern what is real. Even in the smallest increments, we are moving toward a wiser, kinder, more contented life.

To learn more about the Satipatthana Sutta, CLICK HERE
to read Thanissaro Bhikkhu’s description & excellent translation.

Jean Smith practiced Buddhist meditation in the Vipassana-Insight Meditation tradition starting in 1986 & led sanghas in New York City, the Adirondack Mountains & online from Taos NM. She published nine books on Buddhism, including The Beginner’s Guide to Insight Meditation (with Arinna Weisman) & Life is Spiritual Practice (the Paramis). She served from the very beginning on the board of The Mountain Hermitage.

Jean Smith passed away on January 3rd. There will be a Memorial/Celebration Gathering this coming Spring in Taos for Jean & her life – date, place & time to be announced.

Marcia Rose on A NEW YEAR…A NEW DAY…A NEW MOMENT

By Marcia Rose

As we enter into this ‘new year’… as we open to the morning of a ‘new day’… as we bring mindful attention to each ‘new moment’… through our practice, we learn to receive & be aware of each ‘new arising’ with what Suzuki Roshi called ‘beginners mind’. The GREAT GIFT of mindfulness is to learn to meet the year, the day, the moment with paying a kind of extra-ordinary attention: a non-judging, non-manipulative, non-grasping, non-rejecting orientation to our present moment’s experience.

This GIFT that we can give ourselves is an orientation to the present moment that creates an openness, a receptivity & a presence within our heart-mind & body that makes room for a spacious, clear & calm presence of being.

A truly mindful relationship to our present moment’s experience is what allows clarity & true understanding – insight/wisdom – to arise… to just simply & naturally arise, which it inevitably does. We don’t need to do anything to make it happen. The truth is actually not far away. It’s ever present, right here, right now.

Each & all of us want a happy new year. What is this… what is happiness? The Buddha spoke about happiness beyond our ordinary experience of pleasure. He said that true happiness arises when we are mindful. Our meditation practice cultivates mindfulness. Mindfulness happens when we bring our full attention without judgment or manipulation, with no grasping or rejection, to the present moment. This is not such an easy relationship to our body & heart/mind experience… and so we practice this over & over again… year by year, day by day, moment by moment.

A good question we might ask ourselves is, ‘What’s the importance of this? ‘ When we aren’t bringing a full mindful attention to the present moment, we are actually living at a distance from experience, living at a distance from life itself… which keeps the cycle of our conditioned habits, patterns & reactions going round & round… feeding & strengthening themselves. Like it is with our computers… you push a button & out comes what’s in there. Without a clear mindful presence, when our ‘buttons are pushed’, our old conditioned patterns & reactions pop out… automatically… and we’re not having a ‘happy new year, a happy new day, a happy new moment’.

Our meditation practice is about bringing everything into clear, sharp focus…. to see things as they truly are…. as though for the first time….”moving from innocence to innocence” as Krishnamurti said. When my grandson was 2 ½ years old he saw a pine cone for the first time, with a mind & heart that was fresh. He turned it round & round several times, looking at it very carefully. He smelled it. He licked it. He put it up to his ear. His mother & I said,” It’s a pine cone.” He dutifully repeated ‘pine cone’.… and then went on mindfully investigating this new object.

This is a state of mind that we can learn or re-learn to bring into our life. Our meditation practice is the perfect vehicle for this… and it’s transformative. It transforms the entire context of our life. We learn to touch the ‘radical acceptance’ & ease of simply being present in the moment. We have stopped trying to manipulate, shape or change our inner experience. For the moment, we’ve renounced the habit of restlessness, which is amazingly refreshing. It’s a moment of stillness… a resting place… a refuge.

As we begin to learn & allow ourselves to rest in this stillness more often, a great healing begins to take place… an unbinding, an unwinding of all the conditioning we’ve taken on as ‘me & mine’, as who I think I am. A great dismantling begins to happen as we begin to allow ourselves to rest in this silence & spaciousness… simply within the clarity & lucidity of present moment mindful awareness.

MAY YOU HAVE A HAPPY NEW YEAR.

With love, Marcia

From Wu Men – Ancient Chinese Chan Master:

“Ten thousand flowers in spring, the moon in autumn,

A cool breeze in summer, snow in winter.

If your mind isn’t clouded by unnecessary things.

This is the best season of your life.”

Ajahn Amaro on “Renunciation and Joy”

By Other Teachers & Folks We Value

I used to be a big music fan & listened to it all the time. Now that I don’t deliberately listen to it, I find that when I do happen to hear music, it’s as if I’m hearing it for the first time. Music used to be such a constant presence in my life that it had lost its power. If I hear it now, it has an astonishing quality of freshness. I am with every note, every phrase.

When we adopt the renunciate life we aren’t condemning the world of the senses, per se, because that leads to aversion & negativity. Instead we are learning to accept whatever is offered to us with full appreciation. Whatever arrives is received & cherished, but we don’t try to add anything. I think many people listen to music because they love the place that the music takes them to, which is the present moment. You are not thinking about anything else; you are experiencing the harmony, balance, and rhythm that the music suggests. But all of those qualities are present in a meditative mind. If we need music in order to get us there, then when there isn’t music (or delicious food or beautiful surroundings or whatever it might be), we are likely to feel bereft. We immediately start to look for another experience that will take us to that place of beauty.

What the precepts do is to shut the door on all our habitual sources of satisfaction so that our entire attention is directed inward. That is where we discover a beauty & clarity, and a vastness of being which is unshakable, independent of circumstances and conditions. Then when we hear a piece of music, or see a beautiful blue sky or the fine shape of a tree, that’s an extra.

 But remember that the joy only comes after the self-surrender & sacrifice. I think as a culture, we are afraid of sacrifice. We feel that we must own & accumulate things in order to be complete, and not just material objects but people & relationships as well. It is hard for us to understand that letting go is not a loss, not a bereavement. Of course, when we lose something that is beautiful or dear to us, there is a shadow that crosses the heart. But we enlighten that shadow with the understanding that the feeling of loss is just the karmic result of assuming that we owned anything in the first place. The renunciate life is based on the realization that we can never really possess anything.

Read full Interview with Ajahn Amaro: The Happy Monk
by Terry Vandiver & Wes Nisker in Inquiring Mind Fall 1995

Brian Lesage on “Taking Out the Thorn”

By Brian Lesage

The Buddha lived in a deeply troubled world. Kings ruled through violence, armies decimated villages, and slavery threaded daily life. Even those close to the Buddha suffered: his supporter Bimbisara was imprisoned by his own son & starved in his cell; his clan was nearly wiped out by King Viddhudabha; his cousin Devadatta tried to kill him. In this context, the Path took shape: a clear, compassionate way to meet a world on fire without adding more flame.

In the early texts the Buddha speaks of samsara as beginningless: a beginningless wandering, where the tears shed from separation & loss exceed the water in the four great oceans. Anyone attuned to today’s tragedies recognizes the tide. He names that tide, then shows how not to be swept away.

Samsara is often taken to mean the world itself. More precisely, it points to patterns of heart & mind: the habits of greed, aversion, and confusion that recreate suffering. The cycle isn’t only outer; it begins with inner patterns that shape speech & action.

One early discourse pictures the Buddha-to-be witnessing violence & shaking with fear: “creatures flopping around, like fish in water too shallow, so hostile to one another!” He longs for a place unscarred by conflict & cannot find it. Then he notices a thorn lodged deep in the heart, the hidden point that drives us to run in all directions & perpetuate harm. “If that thorn is taken out, one stops running & settles.”

It is a radical response. Instead of fastening on enemies or quick remedies, he turns toward the engine of violence itself.

That thorn has familiar names: greed, hatred, and delusion, and it does not come out with a single tug; it is layered & habitual, resurfacing in thought, speech, and action. The Buddha’s image of the bamboo acrobats, each caring for their own poise so they can truly care for the other, is fitting & precise. Mindfulness is that balance. Guarding one’s steadiness also protects others.

This is not passivity. It is the groundwork for wise action. We pause, feel the tremor of fear or heat of hatred, and soften around it. The emotion may not vanish, but space opens; in it, listening, patience, and clarity return. From that steadiness, engagement becomes medicine rather than contagion.

The civil rights leader Rev. James Lawson modeled this union of action & inner freedom. He trained protesters to endure abuse without retaliating, testing whether nonviolence had reached bone & breath. Those who lost balance weren’t sent into the hottest fires. “We started the public desegregation of the nation, and we did it without hating anybody,” he said. That is what a real revolution sounds like.

When the world’s troubles feel endless, the Dharma offers something essential: a way to stop spinning the wheel. Take out the thorn. Act, yes, but from a heart that knows its currents & trusts the possibility of a freer response. In doing so, we help this troubled world through true, steady, wise compassion.

HEALING & AWAKENING – Prescription: Immersion in Nature

By Marcia Rose

The blessings of Autumn are unfolding here in northern New Mexico as is currently happening in many places around the planet. This time of year, the natural world all around us offers abundant Dharma practice opportunities in ordinary & profound ways.

Here in my garden, the huge & magnificent Chinese lilies whose intense smell was permeating their nearby environment have now all fallen off their sturdy stems. Pea vines, finished producing the sweet pea pods they offered all summer, are withering & turning brown. The prolific peach tree has given up hundreds of peaches to the birds, squirrels & humans fortunate enough to eat & pick them off its laden branches. The air is cooling. I have donned a sweater for the first time in many months.

In this fall season, we see the undeniable workings of Anicca/change/impermanence… the basic unpredictable & uncertain details of its timing and the challenging & beautiful ways that it relentlessly shows up. Bringing a deep interest & opening our heart/mind in the midst of this process is an incredible practice opportunity. The nature of life & death is clearly & obviously revealing itself again & again as we mindfully observe, acknowledge & accept what we are sensing & seeing… letting it all in without resistance, judgment or criticism.

Human cultures & organizational structures wherever we may live, like the structure & cultures underlying all natural life forms… animal and plant, are rooted in the processes of Anicca/change/impermanence. Our bodies, our ideas, likes & dislikes, our emotions… our very life is basically grounded in these same processes that underlie how the natural world shows up & expresses itself. Can you even imagine what it would be like if there were no change? In truth, without Anicca/change/impermanence there would be no life.

Through our practice we can learn to meet this perfectly natural process of change, impermanence & uncertainty with acceptance rather than resistance. Instead of reacting to manifestations of Anicca with anger, fear, aggression, pretending, clinging or hiding, we can learn to respond with clarity in appropriate, helpful, compassionate and wise ways.

Fall is the perfect time to make a resolve to go deeper in our practice, as we explore opening to, observing & accepting Anicca… in the world around us & within our own body, heart & mind. Orienting & rooting our Autumn meditation practice in the world of nature, especially during these challenging times, helps to reduce stress & anxiety, offering moments of quiet presence, calm & healing.

As a prolific gardener & one who spends as much time out-of-doors as possible, I love the lessons this time of year offers me. In its natural & simple way, it profoundly helps to put everything into perspective.

With love, Marcia

 

Joannna Macy on “Healing Begins with Gratitude”

By Other Teachers & Folks We Value

We have received an inestimable gift. To be alive in this beautiful, self-organizing universe—to participate in the dance of life with senses to perceive it, lungs that breathe it, organs that draw nourishment from it—is a wonder beyond words. It is an extraordinary privilege to be accorded a human life, with self-reflexive consciousness that brings awareness of our own actions & the ability to make choices. It lets us choose to take part in the healing of our world.

Gratitude for the gift of life is the primary wellspring of all religions, the hallmark of the mystic, the source of all true art. Yet we so easily take this gift for granted. That is why so many spiritual traditions begin with thanksgiving, to remind us that for all our woes & worries, our existence itself is an unearned benefaction, which we could never of ourselves create….

That our world is in crisis—to the point where survival of conscious life on Earth is in question—in no way diminishes the value of this gift; on the contrary. To us is granted the privilege of being on hand: to take part, if we choose, in the Great Turning to a just & sustainable society. We can let life work through us, enlisting all our strength, wisdom, and courage, so that life itself can continue.

There is so much to be done, and the time is so short. We can proceed, of course, out of grim & angry desperation. But the tasks proceed more easily & productively with a measure of thankfulness for life; it links us to our deeper powers & lets us rest in them. Many of us are braced, psychically & physically, against the signals of distress that continually barrage us in the news, on our streets, in our environment. As if to reduce their impact on us, we contract like a turtle into its shell. But we can choose to turn to the breath, the body, the senses—for they help us to relax & open to wider currents of knowing & feeling.

The great open secret of gratitude is that it is not dependent on external circumstance. It’s like a setting or channel that we can switch to at any moment, no matter what’s going on around us. It helps us connect to our basic right to be here, like the breath does. It’s a stance of the soul. In systems theory, each part contains the whole. Gratitude is the kernel that can flower into everything we need to know.

Excerpted from article in Lion’s Roar, November 2021
Joanna Macy was a scholar of Buddhism, systems thinking & deep ecology. As the root teacher of the Work That Reconnects, Macy created a ground-breaking framework for personal & social change that brings a new way of seeing the world as our larger body.

Annie Nugent on “Aspiration”

By Annie Nugent

Some time before the Buddha was about to die, he gave his disciples a word of encouragement and  advice.  He said this – and I’m putting it into my own words:  “Freedom from suffering is available to you if you practice by the proper means of mindfulness, but not without having the aspiration to  learn, and that will bring  freedom.”

Like any undertaking in the world, it is helpful to know why we are doing it. For example, if we exercise we know what our purpose is – to get fit. That is our aspiration. 

Similarly with our dharma practice. Aspiration is the wholesome wish to free ourselves from suffering by diminishing the unwholesome and strengthening the wholesome qualities of mind. This is our purpose in the dharma.

 The downfall comes when we misunderstand this word “aspiration” to mean striving and grasping  for happiness. This is not aspiration, but the unwholesome aspect of craving, the very source of suffering.  Notice the tightness and contractedness in the body when there is craving and how open hearted, light and uplifted the body feels when there is genuine aspiration.

 Many of us live busy lives out in the world. We have families, jobs, homes to tend and sometimes we can begin to feel that we have lost touch with the dharma or that we “should” be doing something else to realize our aspiration. Right here we can remind ourselves that our job is to do what the  teachings require of us, working with mindfulness in this moment. Anything more than sincerely doing the practice is a hindrance to it’s unfolding. The wondering when, if, how soon and what else we can do to speed up the process  – this is all worry and agitation.

So we put it down, relax and simply do the practice right here; there isn’t anywhere else to do it. When we have this deep aspiration for freedom we find the willingness to bring mindfulness to all situations, using what life has offered us as a path to awakening – to stretch and train the heart not to  react, but to slowly come to understand what our human existence is all about.

Kristina Baré on “The Four Noble Truths Meeting the Complex World”

By Kristina Baré

In a world facing deep unrest, the Buddha’s Four Noble Truths offer both clarity and compassion. As taught in the discourse on “Setting in Motion the Wheel of the Dhamma” (SN 56.11):

(1) There is dukkha—the unsatisfactoriness and suffering of life.
(2) Its cause is craving.
(3) Dukkha ceases when we release craving.
(4) There is a path to the cultivation of wisdom that allows for release—the Noble Eightfold Path.

Dukkha includes obvious pain, but also the deeper unease that comes from resisting change, loss, and uncertainty. Pain is part of life, but suffering arises in how we meet it. When we feel anger, fear, or despair in response to the world, wisdom invites us to gently inquire, “What am I resisting? What am I holding on to?” The Second and Third Truths guide us to explore how clinging fuels reactivity—and how letting go opens space for equanimity. Yet, this is not cold detached equanimity, but an inner balance that guides caring action. The Fourth Truth guides how to respond: with wise view, ethical action, and a heart grounded in deep care. When the heart is in a place of greater release, it can respond with wisdom and compassion rather than react with fear and anger. This is good for the world and for ourselves.

On Meeting the Challenges of Our Time…

By Marcia Rose

How can we move out of what might be our usual way of doing things & into new territory? Not to escape what may seem or feel like a catastrophe looming around us… looming around the world… but to more fully & clearly meet what is occurring.

In order to be helpful & effective, we need to develop flexibility of mind & heart, an easy relationship with the unexpected & unknown, and an energetic, robust willingness to engage with life as we find it. I think most importantly, we need a really BIG VIEW.

In our day-to-day life & even in monastic life, our practice isn’t about getting ‘free from the world’… but rather it’s about BEING FREE IN THE WORLD.

So what does this mean… being free in the world? In order to be wholeheartedly part of this world… I mean HERE WE ARE… can we willingly fall into, step into, move & sit with this beautiful, tender, mysterious, challenging, frightened, explosive world just as it is…? Every moment, every circumstance, every experience, every relationship is another chance to experience things as they are, rather than as we wish or fear them to be. Can we put down our despair & also our hope… can we begin, so to say, from no fixed position… simply be fully present for what becomes possible when we do this?

METTA, GRATITUDE AND MUDITA PRACTICES are important, necessary & potent treasures… just what is needed now by each of us to help propel us towards living a more fully present, connected, free, useful & happy life.

With Metta practice, we begin with the attitude of loving, honoring & respecting ourselves. This allows our heart-mind to more clearly see/sense/know if we are motivated by feelings of caring for & cherishing ourselves, or by a sense of struggle & strain. A basic aspect of our Metta practice is not to seek for love, but to seek & find all the barriers within ourselves that we have built against it… to ‘see through’ these barriers & to let them dissolve.

With Gratitude practice our ‘task’, so to say, is to spend a bit of time at the beginning and/or at the end of each day bringing to our heart/mind ANYTHING… tiny or large… that we are grateful for. We allow the energy of gratitude to flow & expand through our whole body & heart/mind… not fixating on anything but rather creating a reservoir of gladness that brings a wholesome, healthy balance to the difficult challenges that we are sensing, experiencing & navigating.

With Mudita practice/Joy For/Joy With we begin to more clearly see & know how our habitual judgement & comparison sets us apart/separate from others. So, we begin Mudita practice by rejoicing in ourselves as a means of generating the respect, love, confidence, joy & sense of well-being that is essential & natural to the awakening heart/mind. And then we slowly & gently, with a heart/mind steeped in metta, begin to connect with a ‘true’ sense of joy for/joy with the success, joy, happiness & beauty of others. Mudita practice eventually moves the heart/mind towards being light, pliable, open, generous & relaxed.

METTA, GRATITUDE AND MUDITA PRACTICES are truly treasures that can propel us towards living with a BIG VIEW… more fully present, connected, effective, free and happy in the midst of the challenges of our times.

Jean Smith reflects on Generosity First…

By Jean Smith

When fifth-century monk-scholars shaped a list of the heart-mind characteristics of the Bodhisattva’s path to buddhahood, these Paramis, or “Perfections,” began with generosity. The sequence was a reflection of the way the Buddha offered his teachings: the Buddha’s first talk in a new community was usually about generosity. Probably the Buddha began with generosity partly because he recognized that it is and has been so widely accepted as one of the most basic human virtues by so many cultures. But there was a more important reason: Generosity is a foundational building block of spiritual development and his most important teachings.

In an unfamiliar village, he regularly used a particular sequence of teachings: he began with a talk about generosity, then spoke about morality, then about karma, then about the benefits of renunciation. When he felt that his listeners had understood all these teachings, only then did he give his first talk on suffering, its cause, and its end, the Four Noble Truths. He would explain that a universal condition of life is dissatisfaction– stress or suffering whose cause is clinging or attachment. Therefore, the end of suffering is nonclinging or nonattachment, and the path to liberation begins with generosity, the natural antidote to greed or clinging. The great value of generosity would become clear to the newcomers.

Clinging or attachment cannot exist at the same time as true generosity. By cultivating generosity, we can bring an end to clinging, an end to attachment, to stinginess, to greed to material things — even to our most cherished ideas and sense of self.

In the Buddha’s teachings, one strong cluster focuses on the way we can cultivate generosity: (1) By relinquishing external or material things to benefit others; (2) by giving others the gift of freedom from fear; and (3) by giving others the Dharma.

Through this practice may our hearts be open to give and to receive with ease and joy.

Jean Smith has practiced Buddhist meditation in the Vipassana-Insight Meditation tradition since 1986 & has led sanghas in New York City, the Adirondack Mountains & online from Taos NM. She has published nine books on Buddhism, including The Beginner’s Guide to Insight Meditation (with Arinna Weisman) & Life is Spiritual Practice (the Paramis) (from which this piece is excerpted). Jean serves on the board of The Mountain Hermitage. She is shown in in the photo riding her beloved golden palomino horse Cody at the age of 86.