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“A time to weep and a time to laugh, a time to mourn and a time to dance.”
— Ecclesiastes 3:4
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Death is a funny thing. You don’t think about it till someone dies. Then it’s all you think about.
My grandfather lived till his mid 90s. He passed away of old age. I’m grateful that he lived a long life and experienced four generations. I walked by a bench today where someone passed at 65. A quarter century less.
Death is a funny thing. It makes you confront what truly is and isn’t.
There is no convenient time for death. Magically, all the non-negotiables in life suddenly become negotiable. Too busy at work? Too busy with life? Now you have time.
We have the power at any moment to determine how we live our lives. Death is a big deal and also not that big of a deal. Everybody dies.
Death is natural. It’s normal. Live with it.
. Though life is full of struggle, we can learn to embrace every second rather than treat each moment as a stepping-stone to something else.
There’s the kicker — Something else doesn’t exist.
There is no something else, some other time, maybe later, someday… That’s all smoke and mirrors. It’s a pipe dream.
THATS ALL FOLKS. SOMETHING ELSE DOES NOT EXIST
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Association Between Migraine and Cryptogenic Ischemic Stroke in Young Adults
- Annals of Neurolog
TAKE-HOME MESSAGE
The authors of this study examined the association between migraine and cryptogenic acute ischemic stroke in 347 patients aged 18 to 49 years compared with matched controls. After adjustment for confounders, migraine with aura was associated with ischemic stroke (OR, 3.50), whereas migraine without aura was not associated with stroke. In both men and women, migraines had an association with ischemic stroke.
- The authors conclude that migraine with aura is a significant risk factor for ischemic stroke regardless of other vascular risk factors, and future studies should evaluate the pathophysiologic underpinnings of this association.
—Bhante Henepola Gunaratana, “Breathing”
Ancient Pali texts liken meditation to the process of taming a wild elephant. The procedure in those days was to tie a newly captured animal to a post with a good strong rope. When you do this, the elephant is not happy. He screams and tramples, and pulls against the rope for days. Finally it sinks through his skull that he can’t get away, and he settles down. At this point you can begin to feed him and to handle him with some measure of safety. Eventually you can dispense with the rope and post altogether, and train your elephant for various tasks. Now you’ve got a tamed elephant that can be put to useful work. In this analogy the wild elephant is your wildly active mind, the rope is mindfulness, and the post is our object of meditation, our breathing. The tamed elephant who emerges from this process is a well-trained, concentrated mind that can then be used for the exceedingly tough job of piercing the layers of illusion that obscure reality. Meditation tames the mind.
The next question we need to address is: Why choose breathing as the primary object of meditation? Why not something a bit more interesting? Answers to this are numerous. A useful object of meditation should be one that promotes mindfulness. It should be portable, easily available, and cheap. It should also be something that will not embroil us in those states of mind from which we are trying to free ourselves, such as greed, anger, and delusion. Breathing satisfies all these criteria and more. Breathing is something common to every human being. We all carry it with us wherever we go. It is always there, constantly available, never ceasing from birth till death, and it costs nothing.
Breathing is a non-conceptual process, a thing that can be experienced directly without a need for thought. Furthermore, it is a very living process, an aspect of life that is in constant change. The breath moves in cycles—inhalation, exhalation, breathing in, and breathing out. Thus, it is a miniature model of life itself.
The sensation of breath is subtle, yet it is quite distinct when you learn to tune into it. It takes a bit of an effort to find it. Yet anybody can do it. You’ve got to work at it, but not too hard. For all these reasons, breathing makes an ideal object of meditation. Breathing is normally an involuntary process, proceeding
t its own pace without a conscious will. Yet a single act of will can slow it down or speed it up. Make it long and smooth or short and choppy. The balance between involuntary breathing and forced manipulation of breath is quite delicate. And there are lessons to be learned here on the nature of will and desire. Then, too, that point at the tip of the nostril can be viewed as a sort of a window between the inner and outer worlds. It is a nexus point and energy-transfer spot where stuff from the outside world moves in and becomes a part of what we call “me,” and where part of “me” flows forth to merge with the outside world. There are lessons to be learned here about self-concept and how we form it.
Related: The Seal of Sila
Breath is a phenomenon common to all living things. A true experiential understanding of the process moves you closer to other living beings. It shows you your inherent connectedness with all of life. Finally, breathing is a present-time process. By that we mean it is always occurring in the here-and-now. We don’t normally live in the present, of course. We spend most of our time caught up in memories of the past or looking ahead to the future, full of worries and plans. The breath has some of that “other-timeness.” When we truly observe the breath, we are automatically placed in the present. We are pulled out of the morass of mental images and into a bare experience of the here-and-now. In this sense, breath is a living slice of reality. A mindful observation of such a miniature model of life itself leads to insights that are broadly applicable to the rest of our experience.
The first step in using the breath as an object of meditation is to find it. What you are looking for is the physical, tactile sensation of the air that passes in and out of the nostrils. This is usually just inside the tip of the nose. But the exact spot varies from one person to another, depending on the shape of the nose. To find your own point, take a quick deep breath and notice the point just inside the nose or on the upper lip where you have the most distinct sensation of passing air. Now exhale and notice the sensation at the same point. It is from this point that you will follow the whole passage of breath. Once you have located your own breath point with clarity, don’t deviate from that spot. Use this single point in order to keep your attention fixed. Without having selected such a point, you will find yourself moving in and out of the nose, going up and down the windpipe, eternally chasing after the breath which you can never catch because it keeps changing, moving, and flowing.
If you ever sawed wood you already know the trick. As a carpenter, you don’t stand there watching the saw blade going up and down. You would get dizzy. You fix your attention on the spot where the teeth of the blade dig into the wood. It is the only way you can saw a straight line. As a meditator, you focus your attention on that single spot of sensation inside the nose. From this vantage point, you watch the entire movement of breath with clear collected attention. Make no attempt to control the breath. This is not a breathing exercise of the sort done in Yoga. Focus on the natural and spontaneous movement of the breath. Don’t try to regulate it or emphasize it in any way. Most beginners have some trouble in this area. In order to help themselves focus on the sensation, they unconsciously accentuate their breathing. The result is a forced and unnatural effort that actually inhibits concentration rather than helping it. Don’t increase the depth of your breathing or its sound. This latter point is especially important in group meditation. Loud breathing can be a real annoyance to those around you. Just let the breath move naturally, as if you were asleep. Let go and allow the process to go along at its own rhythm.
This sounds easy, but it is trickier than you think. Do not be discouraged if you find your own will getting in the way. Just use that as an opportunity to observe the nature of conscious intention. Watch the delicate interrelation between the breath, the impulse to control the breath, and the impulse to cease controlling the breath. You may find it frustrating for a while, but it is highly profitable as a learning experience, and it is a passing phase. Eventually, the breathing process will move along under its own steam, and you will feel no impulse to manipulate it. At this point you will have learned a major lesson about your own compulsive need to control the universe.
Breathing, which seems so mundane and uninteresting at first glance, is actually an enormously complex and fascinating procedure. It is full of delicate variations, if you look. There is inhalation and exhalation, long breath and short breath, deep breath, shallow breath, smooth breath, and ragged breath. These categories combine with one another in subtle and intricate ways. Observe the breath closely. Really study it. You find enormous variations and a constant cycle of repeated patterns. It is like a symphony. Don’t observe just the bare outline of the breath. There is more to see here than just an in-breath and an out-breath. Every breath has a beginning, middle, and end. Every inhalation goes through a process of birth, growth, and death and every exhalation does the same. The depth and speed of your breathing changes according to your emotional state, the thought that flows through your mind, and the sounds you hear. Study these phenomena. You will find them fascinating.
This does not mean, however, that you should be sitting there having little conversations with yourself inside your head: “There is a short ragged breath and there is a deep long one. I wonder what’s next?” No, that is not Vipassana. That is thinking. You will find this sort of thing happening, especially in the beginning. This too is a passing phase. Simply note the phenomena and return your attention toward the observation of the sensation of breath. Mental distractions will happen again. But return your attention to your breath again, and again, and again, and again, for as long as it takes until it does not happen anymore.
When you first begin this procedure, expect to face some difficulties. Your mind will wander off constantly, darting around like a bumble bee and zooming off on wild tangents. Try not to worry. The monkey mind phenomena is well known. It is something that every advanced meditator has had to deal with. They have pushed through it one way or another, and so can you. When it happens, just note the fact that you have been thinking, day-dreaming, worrying, or whatever. Gently, but firmly, without getting upset or judging yourself for straying, simply return to the simple physical sensation of the breath. Then do it again the next time, and again, and again, and again.
Somewhere in this process, you will come face to face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pell-mell down the hill, utterly out of control and hopeless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to Liberation. So don’t let this realization unsettle you. It is a milestone actually, a sign of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.
Related: Two Breathing Exercises to Steady the Mind Before Meditation
In the wordless observation of the breath, there are two states to be avoided: thinking and sinking. The thinking mind manifests most clearly as the monkey mind phenomenon we have just been discussing. The sinking mind is almost the reverse. As a general term, sinking mind denotes any dimming of awareness. at its best it is sort of a mental vacuum in which there is no thought, no observation of the breath, no awareness of anything. It is a gap, a formless mental gray area rather like a dreamless sleep. Sinking mind is a void. Avoid it.
When you find you have fallen into the state of sinking mind, just note the fact and return your attention to the sensation of breathing. Observe the tactile sensation of the in-breath. Feel the touch sensation of the out-breath. Breathe in, breathe out and watch what happens.
Don’t set goals for yourself that are too high to reach. Be gentle with yourself. You are trying to follow your own breathing continuously and without a break. That sounds easy enough, so you will have a tendency at the outset to push yourself to be scrupulous and exacting. This is unrealistic. Take time in small units instead. At the beginning of an inhalation, make the resolve to follow the breath just for the period of that one inhalation. Even this is not so easy, but at least it can be done. Then, at the start of the exhalation, resolve to follow the breath just for that one exhalation, all the way through. You will still fail repeatedly, but keep at it.
Every time you stumble, start over. Take it one breath at a time. This is the level of the game where you can actually win. Stick with it—fresh resolve with every breath cycle, tiny units of time. Observe each breath with care and precision, taking it one split second on top of another, with fresh resolve piled one on top of the other. In this way, continuous and unbroken awareness will eventually result.
This meditation is a process of retraining the mind. The state you are aiming for is one in which you are totally aware of everything that is happening in your own perceptual universe, exactly the way it happens, exactly when it is happening; total, unbroken awareness in present time. This is an incredibly high goal, and not to be reached all at once. It takes practice, so we start small. We start by becoming totally aware of one small unit of time, just one single inhalation. And, when you succeed, you are on your way to a whole new experience of life.
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Excerpted from Mindfulness in Plain English, reprinted with permission from Wisdom Publications.
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