Click here to Download Wherever You Go, There You Are PDF Book by Jon Kabat-Zinn English having PDF Size 1 MB and No of Pages 141.
Taking up a formal meditation practice by making some time for it each day doesn’t mean that you won’t be able to think any more, or that you can’t run around or get things done. It means that you are more likely to know what you are doing because you have stopped for a while and watched, listened, understood.
Wherever You Go There You Are PDF Book by Jon Kabat-Zinn
| Name of Book | Wherever You Go There You Are |
| Author | Jon Kabat-Zinn |
| PDF Size | 1 MB |
| No of Pages | 141 |
| Language | English |
| Buy Book From Amazon | |
About Book – Wherever You Go There You Are PDF Book
Thoreau saw this ever so clearly at Walden Pond. His closing message: “Only that day dawns to which we are awake.” If we are to grasp the reality of our life while we have it, we will need to wake up to our moments. Otherwise, whole days, even a whole life, could slip past unnoticed.
One practical way to do this is to look at other people and ask yourself if you are really seeing them or just your thoughts about them. Sometimes our thoughts act like dream glasses. When we have them on, we see dream children, dream husband, dream wife, dream job, dream colleagues, dream partners, dream friends.
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We can live in a dream present for a dream future. Without knowing it, we are coloring everything, putting our spin on it all. While things in the dream may change and give the illusion of being vivid and real, it is still a dream we are caught in. But if we take off the glasses, maybe, just maybe, we might see a little more accurately what is actually here.
Thoreau felt the need to go off on a solitary retreat for an extended period of time (he stayed two years and two months at Walden Pond) to do this. “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.”
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His deepest conviction: “To affect the quality of the day, that is the highest of arts…. I have never yet met a man who was quite awake. How could I have looked him in the face?” TRY: Asking yourself from time to time, “Am I awake now?” My inside, listen to me, the greatest spirit, the Teacher, is near, wake up, wake up!
Run to his feet— he is standing close to your head right now. You have slept for millions and millions of years. Why not wake up this morning? Certain attitudes or mental qualities support meditation practice and provide a rich soil in which the seeds of mindfulness can flourish.
By purposefully cultivating these qualities, we are actually tilling the soil of our own mind and ensuring that it can serve as a source of clarity, compassion, and right action in our lives. These inner qualities which support meditation practice cannot be imposed, legislated, or decreed. Wherever You Go There You Are PDF Book
They can only be cultivated, and this only when you have reached the point where your inner motivation is strong enough to want to cease contributing to your own suffering and confusion and perhaps to that of others. It amounts to behaving ethically—a sorely maligned concept in many circles.
On the radio, I heard someone define ethics as “obedience to the unenforceable.” Not bad. You do it for inner reasons, not because someone is keeping score, or because you might be punished if you break the rules and get caught. You are marching to the beat of your own drummer.
It is an inner hearing you are attending to, just as it is an inner soil that is being tilled for the cultivation of mindfulness. But you cannot have harmony without a commitment to ethical behavior. It’s the fence that keeps out the goats that will eat all the young shoots in your garden. Wherever You Go There You Are PDF Book
I see patience as one of these fundamental ethical attitudes. If you cultivate patience, you almost can’t help cultivating mindfulness, and your meditation practice will gradually become richer and more mature. After all, if you really aren’t trying to get anywhere else in this moment, patience takes care of itself.
It is a remembering that things unfold in their own time. The seasons cannot be hurried. Spring comes, the grass grows by itself. Being in a hurry usually doesn’t help, and it can create a great deal of suffering—sometimes in us, sometimes in those who have to be around us.
Patience is an ever present alternative to the mind’s endemic restlessness and impatience. Scratch the surface of impatience and what you will find lying beneath it, subtly or not so subtly, is anger. It’s the strong energy of not wanting things to be the way they are and blaming someone (often yourself) or something for it. Wherever You Go There You Are PDF Book
This doesn’t mean you can’t hurry when you have to. It is possible even to hurry patiently, mindfully, moving fast because you have chosen to. From the perspective of patience, things happen because other things happen. Nothing is separate and isolated. There is no absolute, end-of-the-line, the-buck-stops-here root cause.
If someone hits you with a stick, you don’t get angry at the stick or at the arm that swung it; you get angry at the person attached to the arm. But if you look a little deeper, you can’t find a satisfactory root cause or place for your anger even in the person, who literally doesn’t know what he is doing and is therefore out of his mind at that moment.
Where should the blame lie, or the punishment? Maybe we should be angry at the person’s parents for the abuse they may have showered on a defenseless child. Or maybe at the world for its lack of compassion. But what is the world? Are you not a part of that world? Wherever You Go There You Are PDF Book
Do not you yourself have angry impulses and under some conditions find yourself in touch with violent, even murderous impulses? The Dalai Lama shows no anger toward the Chinese, even though the policy of the Chinese government for years has been to practice genocide toward Tibetans.
Culturicide toward their institutions, beliefs, and everything they hold dear, and geocide toward the very land they live on. When asked about his apparent lack of anger toward the Chinese by an incredulous reporter at the time he won the Nobel Peace Prize, the Dalai Lama replied something to the effect that: “They have taken everything from us; should I let them take my mind as well?”
Concentration is a cornerstone of mindfulness practice. Your mindfulness will only be as robust as the capacity of your mind to be calm and stable. Without calmness, the mirror of mindfulness will have an agitated and choppy surface, and will not be able to reflect things with any accuracy. Wherever You Go There You Are PDF Book
Concentration can be practiced either hand in hand with mindfulness or separately. You can think of concentration as the capacity of the mind to sustain an unwavering attention on one object of observation. It is cultivated by attending to one thing, such as the breath, and just limiting one’s focus to that.
In Sanskrit, concentration is called samadhi, or “onepointedness.” Samadhi is developed and deepened by continually bringing the attention back to the breath every time it wanders. When practicing strictly concentrative forms of meditation, we purposefully refrain from any efforts to inquire into areas such as where the mind went when it wandered off.
Or that the quality of the breath fluctuates. Our energy is directed solely toward experiencing this breath coming in, this breath going out, or some other single object of attention. With extended practice, the mind tends to become better and better at staying on the breath, or noticing even the earliest impulse to become distracted by something else. Wherever You Go There You Are PDF Book Download
And either resisting its pull in the first place and staying on the breath, or quickly returning to it. A calmness develops with intensive concentration practice that has a remarkably stable quality to it. It is steadfast, profound, hard to disturb, no matter what comes up.
It is a great gift to oneself to be able periodically to cultivate samadhi over an extended period of time. This is most readily accomplished on long, silent meditation retreats, when one can withdraw from the world à la Thoreau for this very purpose.
The stability and calmness which come with onepointed concentration practice form the foundation for the cultivation of mindfulness. Without some degree of samadhi, your mindfulness will not be very strong. You can only look deeply into something if you can sustain your looking without being constantly thrown off by distractions. Wherever You Go There You Are PDF Book Download
Or by the agitation of your own mind. The deeper your concentration, the deeper the potential for mindfulness. The experience of deep samadhi is very pleasant. In attending to the breath with onepointed concentration, everything else falls away—including thoughts, feelings, the outside world.
Samadhi is characterized by absorption in stillness and undisturbed peacefulness. A taste of this stillness can be attractive, even intoxicating. One naturally finds oneself seeking this peacefulness and the simplicity of a state characterized by absorption and bliss.
But concentration practice, however strong and satisfying, is incomplete without mindfulness to complement and deepen it. By itself, it resembles a state of withdrawal from the world. Its characteristic energy is closed rather than open, absorbed rather than available, trancelike rather than fully awake. Wherever You Go There You Are PDF Book Download
What is missing is the energy of curiosity, inquiry, investigation, openness, availability, engagement with the full range of phenomena experienced by human beings. This is the domain of mindfulness practice, in which one pointedness and the ability to bring calmness and stability of mind to the present moment are put in the service.
of looking deeply into and understanding the interconnectedness of a wide range of life experiences. Concentration can be of great value, but it can also be seriously limiting if you become seduced by the pleasant quality of this inner experience and come to see it as a refuge from life in an unpleasant and unsatisfactory world.
You might be tempted to avoid the messiness of daily living for the tranquility of stillness and peacefulness. This of course would be an attachment to stillness, and like any strong attachment, it leads to delusion. It arrests development and short-circuits the cultivation of wisdom. Wherever You Go There You Are PDF Book Download
You can know that superficially easily enough from the outside. For instance, you might not know that a person is meditating when you see him standing or lying down, or walking, but you know it immediately when he is sitting, especially if he is sitting on the floor.
From any angle, the posture itself embodies wakefulness, even when the eyes are closed and the face is serene and peaceful. It is mountainlike in its majesty and solidity. There is a stability to it which speaks volumes, broadcasting inwardly and outwardly. The moment the person dozes off, all these qualities evaporate.
The mind collapses inwardly, the body visibly. Sitting meditation involves sitting in an upright, dignified posture, often for extended periods of time. While it is relatively easy to assume an erect posture, that is just the beginning of this challenging process of continual unfolding. Wherever You Go There You Are PDF Book Free
You may readily enough “park” your body, but there is still the question of what the mind is up to. Sitting meditation is not a matter of taking on a special body posture, however powerful that may be. It is adopting a particular posture toward the mind. It is mind sitting.
Once you are sitting, there are many ways to approach the present moment. All involve paying attention on purpose, non-judgmentally. What varies is what you attend to and how. It is best to keep things simple and start with your breathing, feeling it as it moves in and out.
Ultimately, you can expand your awareness to observe all the comings and goings, the gyrations and machinations of your own thoughts and feelings, perceptions and impulses, body and mind. But it may take some time for concentration and mindfulness to become strong enough to hold such a wide range. Wherever You Go There You Are PDF Book Free
Of objects in awareness without getting lost in them or attached to particular ones, or simply overwhelmed. For most of us, it takes years and depends a good deal on your motivation and the intensity of your practice. So, at the beginning, you might want to stay with the breath, or use it as an anchor to bring you back when you are carried away.
Try it for a few years and see what happens. TRY: Setting aside a time every day for just being. Five minutes would be fine, or ten or twenty or thirty if you want to venture that far. Sit down and watch the moments unfold, with no agenda other than to be fully present.
Use the breath as an anchor to tether your attention to the present moment. Your thinking mind will drift here and there, depending on the currents and winds moving in the mind until, at some point, the anchorline grows taut and brings you back. This may happen a lot. Wherever You Go There You Are PDF Book Free
Bring your attention back to the breath, in all its vividness, every time it wanders. Keep the posture erect but not stiff. Think of yourself as a mountain.