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Adentrandose Al Yoga

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Enviado por   •  6 de Mayo de 2012  •  1.456 Palabras (6 Páginas)  •  259 Visitas

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Insight practices lead to two basic kinds of insight: relative and ultimate. Relative insights are what comes from getting to know our emotions, bodies, thoughts and hearts at the level of content: the stories, the specific qualities, the causes, the effects. These insights can be of great value but are only part of the story.

Ultimate insights refer to the stages of awakening, realization, enlightenment, or whatever you want to call it. These insights are not dependent upon the content, stories, dramas, pains, successes or failures of our lives. Instead, they are about some other aspect of awareness, of being, of consciousness itself.

Ultimate insights cause permanent changes in the relationship to reality and eliminate fundamental levels of suffering forever. Discussing ultimate insights is a very difficult thing to do. It tends to lead to descriptions that sound like paradoxes, fantasies, or nonsense. However, attaining the stages of awakening is highly recommended even if they are hard to describe. This is definitely possible with sufficient effort and skill. The insight practice presented here are one effective technique for awakening.

The attainment of both relative and ultimate insights is the motivation to do insight practices.

Theory and Practice

Concept 1: Our sensate reality is the basis of insight practices. Reality is made of six kinds of sensations: physical sensations, sounds, sights, tastes, smells, and thoughts. These experiences are all we can know directly. When doing insight practice, reality is defined solely by what can be experienced in that moment. Corollary: Everything not experienced in that moment is assumed to not exist at that moment.

Practice: our first goal in insight practice is to identify the sensations that make up our life with attention that is steady and precise enough to get to know them very well.

In order to do this formally, clearly and consistently, we do a practice called “noting”. We make a quiet mental note of whatever we experience. We also try to stay with the sensations of breathing, either in the abdomen or at the tip of the nose when possible. If we notice the breath rising, we note “rising”. If we notice the breath falling, we note, “falling”. Similarly, we may note “thinking”, “wandering”, “feeling”, “hearing”, “seeing”, “smelling”, and “tasting”. When walking, we may note the “lifting”, “moving” and “placing” of our feet.

We may also note such experiences as “fear”, “happiness”, “pain”, “boredom”, “restlessness”, “doubt”, “wanting”, “hunger”, “confusion”, returning after these to the noting of the rising and falling of the breath.

Concept 2: The Three Characteristics of Impermanence, Suffering and No-self, are the key to deep insights. Impermanence means that many sensations arise and vanish completely during every second of awareness. Suffering means that the illusion of a watcher, observer, or doer, commonly called the “self”, is inherently painful. No-self means that all sensations arise on their own in a natural causal fashion and are aware where they are, requiring no separate agent or observer at all.

Practice: Once we have applied the first concept and gotten to know sensations as they are, then we can perceive them come and go, feel the painful tension inherent in the illusion of an observer or agent, and notice that sensations arise over there quite on their own, not requiring any observer or constituting either a self or other. They are merely part of the transient and causal nature of things.

The simple process of noting clearly and consistently, say at the rate of at least once per second, can stabilize attention enough that direct insight into the Three Characteristics arises. The corollary of this is that while we are lost in the content of our stories, dramas, thoughts, and concern for the specifics of what arises, we will not make good progress in insight. When we focus instead on the Three Characteristics of whatever arises, we will make progress in insight. Staying with the sensations of breathing is very helpful in this.

Practical Sitting Instructions

Set aside a defined period of time for practice, say 20 minutes to an hour. Find a place that is relatively quiet and free from distractions. Chose a sitting posture that you can sustain for the practice period, is not damaging to your body, is stable, allows your back to be relatively straight, and allows you to breathe easily.

You may wish to sit on a cushion (zafu) in one of the following positions: cross-legged, in the Burmese or friendly position (like cross-legged except that both legs are on the floor with one foot in front of the other), or in half-lotus or full-lotus. You may also sit on a meditation bench or even a chair.


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