Stop, Look and Listen
Mind Moments: Working with Emotion
Within the Dharma there is a difference in meaning between feeling and
emotion. Westerners hear the word "feeling," and immediately think of emotion.
When the Buddha speaks of feeling, he uses the word vedana. Vedana refers to sensation and
the possibilities are three: pleasant, unpleasant, or neutral.
As a result of having a body we
have sense contacts and these sense contacts yield pleasant, unpleasant or neutral
sensation. As a result of sense contact, mental states arise, which often lead to
unending stories based upon pleasant or unpleasant sensation.
Basic example. A person walks
into an overheated room with little ventilation. Upon contact of heat on the body,
dhammas (mind moments) arise in the person. "This room is too hot. I can
hardly breath it is so stuffy." More is added to the story. " How can anyone
keep a room like this? What is the matter with people, anyway? Don't they know
better? I have to get out of here!" This particular train of thought
began as a result of sense contact and vedana, the response to sense contact.
Generally speaking, to the
untrained mind, attraction is the mental state arising as a result of a pleasant vedana,
and aversion is the mental state arising as a result of an unpleasant vedana.
Emotions are considered dhammas, mind moments, within the understanding of the Dharma,
(Universal Laws as taught by the Buddha).
How does one work with emotional
states brought to the meditation cushion or which arise during the course of meditation
practice?
The Buddha gave several
prescriptions in this regard.
Three characteristics
In working with any emotion
consider each one in the light of the three characteristics which are dukkha
(unsatisfactoriness), anicca (impermanence) and anatta (corelessness).
Emotions are dukkha. Holding on to
emotion creates double dukkha.
Emotions are impermanent. Emotions
are fluid. They wax and wane, and are constantly changing. Their very nature is
impermanent. The phrase "This too shall pass," is helpful to remember when we
find ourselves caught in an emotional storm.
Notice that there is no substance
to emotion. When we attach ourselves to an emotion we experience both the emotion and
ourselves as solid. Instead of noticing the qualitative nature of an emotion as it
arises, such as grief or anger, we say and feel as though "I'm angry," or
"I'm sad." The meditative mind notices "Anger is arising.
Grief is arising." This awareness speaks the truth but does not solidify it
further by attaching an "I" to it.
Investigation
The Buddha instructed
meditators to investigate the dhammas, mind moments as they arose. This instruction
was given as the fourth foundation of mindfulness in the Satipatthana Sutta.
Having cultivated sustained
attention, which requires anchoring awareness into the watching of the breath (anapana
sati), closely observe any emotions, thoughts and sensations (second foundation of
mindfulness) which arise.
Develop curiosity towards your
emotions, thoughts, and sensations. Look into them. Frequently we are caught up in the
throws of emotion, experiencing fear, anger, jealousy before we realize we are having
emotions.
Here are the steps required for
investigating emotion.
1)Establish mindfulness before you
2)
Sustain your attention on the object of
meditation, anapana sati, the watching of
the breath.
From the point of view of the
witness
3) Become aware of the emotion
4) Identify it. Name it.
5) Locate it in the body
6) Track it in the body
7) Notice attendant thoughts
8) See if any situation triggered thought.
9) Investigate situation
10)
Open to insight
Where is the emotion located in
your body? What sensations are present? Become intimately familiar with these
sensations. Hold them in the light of your attention. In the case of fear,
perhaps there is a gripping sensation in the region of the diaphragm, shortness of breath
in the chest, or tightness in the belly.
Notice the texture and frequency of
the sensation. Is it tingling, pulsing, throbbing, intermittent, constant?
Notice any thoughts in attendance.
Was there a thought that preceded the emotion? Take a moment to recall. Be
very specific in identifying the thought, for example, " If I speak my heart I may
get rejected." That type of thought might easily precede an emotion of fear.
What lead to precipitation of the
emotion - what was the trigger? Become aware of circumstance. Investigate; look more
closely at the situation. See, sense, feel self, other and the situation as though
it were on a movie screen.
From this perspective, what do you
see now that you did not see before? What new awareness do you now have?
Open to insight. From
your heart.
From your mindfulness.
As a result of becoming the
witness.
Through penetrating investigation
insight arises free from judgment and opinion, by virtue of seeing things as they
are. Once an insight has been garnered return with your attention to anapana sati,
mindfulness of breathing. Continue to sit in awareness of the insight.
Bring your meditation to a close
and recapitulate the steps of your meditation. Recall the insight. Hold it in
your heart and in the light of your attention.
This is how to be mindful of
emotion while sitting in meditation. These are the instructions given by the Buddha.
May all beings be happy!
May all beings be free from
suffering!
May all beings come to full
liberation!
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