Lion's Roar MeditationHow - Why PDF

Meditation
The How & Why
A GIFT FOR YOU FROM LION’S ROAR

Whether we’re new to meditation or
have been exploring it for years, we all
need a little encouragement now and
then. So that’s what this collection of
Lion’s Roar articles is all about: getting
our minds around the why of meditation,
so we can practice it with clarity and
confidence.
May these teachers and their personal

stories inspire you. And for much more
Buddhist wisdom to awaken your heart
and mind, subscribe to Lion’s Roar
magazine today.
MEDITATION: THE HOW & THE WHY LIONSROAR.COM

5 Reasons
Yes, it’s a strange thing to do — just sit
there and do basically nothing. Yet the
simple act of stopping, says Pema Chödrön,
to Meditate
is the best way to cultivate our good qualities.
Here are five ways meditation makes us
better people.
Pema Chödrön
The mind is very wild. The human experi-
ence is full of unpredictability and paradox,
joys and sorrows, successes and failures.
We can’t escape any of these experiences in
the vast terrain of our existence. It is part
of what makes life grand—and it is also why
our minds take us on such a crazy ride. If
we can train ourselves through meditation
to be more open and more accepting toward
the wild arc of our experience, if we can

5 Reasons to Meditate: Pema Chödrön
lean into the difficulties of life and the ride of our minds, we can be-
come more settled and relaxed amid whatever life brings us.
There are numerous ways to work with the mind. One of the most
effective is through the tool of sitting meditation. Sitting meditation
opens us to each and every moment of our life. Each moment is totally
unique and unknown. Our mental world is seemingly predictable and
graspable. We believe that thinking through all the events and to-dos of
our life will provide us with ground and security. But it’s all a fantasy, and
this very moment, free of conceptual overlay, is completely unique. It is
absolutely unknown. We’ve never experienced this very moment before,
and the next moment will not be the same as the one we are in now.
Meditation teaches us how to relate to life directly, so we can truly
experience the present moment, free from conceptual overlay.
We do not meditate in order to be comfortable. In other words, we don’t

meditate in order to always, all the time, feel good. I imagine shockwaves
are passing through you as you read this, because so many people come
to meditation to simply “feel better.” However, the purpose of meditation

is not to feel bad, you’ll be glad to

know. Rather, meditation gives us
the opportunity to have an open,
compassionate attentiveness to
whatever is going on. The meditative
space is like the big sky— spacious,
vast enough to accommodate any-
thing that arises.
In meditation, our thoughts and

emotions can become like clouds
that dwell and pass away. Good and
comfortable, pleasing and difficult
and painful—all of this comes and
goes. So the essence of meditation
is training in something that is quite
radical and definitely not the
habitual pattern of the species: and
that is to stay with ourselves no
matter what is happening, without
putting labels of good and bad, right
and wrong, pure and impure, on top
of our experience.
If meditation was just about feeling good (and I think all of us secretly
hope that is what it’s about), we would often feel like we must be doing it
wrong. Because at times, meditation can be such a difficult experience. A
very common experience of the meditator, in a typical day or on a typical
retreat, is the experience of boredom, restlessness, a hurting back, pain in
the knees—even the mind might be hurting—so many “not feeling good”
experiences. Instead, meditation is about a compassionate openness and
the ability to be with oneself and one’s situation through all kinds of
experiences. In meditation, you’re open to whatever life presents you with.
It’s about touching the earth and coming back to being right here. While
Photo | Inga Gezalien/Unsplash

some kinds of meditation are more The meditative space is like

about achieving special states and
somehow transcending or rising
the big sky— spacious, vast
above the difficulties of life, the kind enough to accommodate
of meditation that I’ve trained in
and that I am talking about here is anything that arises .
about awakening fully to our life. It’s
about opening the heart and mind to the difficulties and the joys of life—
just as it is. And the fruits of this kind of meditation are boundless.
As we meditate, we are nurturing five qualities that begin to come

forth over the months and years that we practice. You might find it
helpful to reconnect with these qualities whenever you ask yourself,
“Why am I meditating?”
1. Steadfastness
The first quality—namely, the first thing that we’re doing when we
meditate—is cultivating and nurturing steadfastness with ourselves. I was
talking to someone about this once, and she asked, “Is this steadfastness
sort of like loyalty? What are we being loyal to?” Through meditation, we
are developing a loyalty to ourselves. This steadfastness that we cultivate in
meditation translates immediately into loyalty to one’s experience of life.
Steadfastness means that when you sit down to meditate and you allow
yourself to experience what’s happening in that moment—which could
be your mind going a hundred miles an hour, your body twitching, your
head pounding, your heart full of fear, whatever comes up—you stay with
the experience. That’s it. Sometimes you can sit there for an hour and it
doesn’t get any better. Then you might say, “Bad meditation session. I just
had a bad meditation session.” But the willingness to sit there for ten min-
utes, fifteen minutes, twenty minutes, a half hour, an hour, however long
you sat there—this is a compassionate gesture of developing loyalty or
steadfastness to yourself.

We have such a tendency to lay a lot of labels, opinions, and judgments on

top of what’s happening. Steadfastness—loyalty to yourself—means that
you let those judgments go. So, in a way, part of the steadfastness is that
when you notice your mind is going a million miles an hour and you’re
thinking about all kinds of things, there is this uncontrived moment that
just happens without any effort: you stay with your experience. In
meditation, you develop this nurturing quality of loyalty and steadfastness
and perseverance toward yourself. And as we learn to do this in meditation,
we become more able to persevere through all kinds of situations outside
of our meditation, or what we call postmeditation.
2. Clear Seeing
The second quality that we generate in meditation is clear seeing, which is

similar to steadfastness. Sometimes this is called clear awareness. Through
Photo | Kuo Chiao Lin/Unsplash

meditation, we develop the ability to

catch ourselves when we are spin-
ning off, or hardening to circumstanc- In meditation, you are
es and people, or somehow closing
down to life. We start to catch the
moving closer and closer
beginnings of a neurotic chain reac- to yourself, and you begin
tion that limits our ability to expe- to understand yourself so
rience joy or connect with others.
You would think that because we
much more clearly .
are sitting in meditation, so quiet
and still, focusing on the breath, that we wouldn’t notice very much. But
it is actually quite the opposite. Through this development of steadfast-
ness, this learning to stay in meditation, we begin to form a nonjudgmental,
unbiased clarity of just seeing. Thoughts come, emotions come, and we can
see them ever so clearly.
In meditation, you are moving closer and closer to yourself, and you begin
to understand yourself so much more clearly. You begin to see clearly without
a conceptual analysis, because with regular practice, you see what you do
over and over and over and over again. You see that you replay the same
tapes over and over and over in your mind. The name of the partner might
be different, the employer might be different, but the themes are somewhat
repetitious. Meditation helps us clearly see ourselves and the habitual
patterns that limit our life. You begin to see your opinions clearly. You see
your judgments. You see your defense mechanisms. Meditation deepens
your understanding of yourself.
3. Courage
The third quality we cultivate in meditation is one that I’ve actually been
alluding to when I bring up both steadfastness and clear seeing—and it
happens when we allow ourselves to sit in meditation with our emotional
distress. I think it’s really important to state this as a separate quality that
we develop in practice, because when we experience emotional distress in

meditation (and we will), we often feel like “we’re doing it wrong.” So the
third quality that seems to organically develop within us is the cultivation
of courage, the gradual arising of courage. I think the word “gradual” here
is very important, because it can be a slow process. But over time, you will
find yourself developing the courage to experience your emotional discomfort
and the trials and tribulations of life.
Meditation is a transformative process, rather than a magic makeover in

which we doggedly aim to change something about ourselves. The more we
practice, the more we open and the more we develop courage in our life. In
meditation you never really feel that you “did it” or that you’ve “arrived.”
You feel that you just relaxed enough to experience what’s always been
within you. I sometimes call this transformative process “grace.” Because
when we’re developing this courage, in which we allow the range of our
emotions to occur, we can be struck with moments of insight. These
insights could never have come from trying to figure out conceptually
what’s wrong with us or what’s wrong with the world. These moments of
insight come from the act of sitting in meditation, which takes courage—a
courage that grows with time.
Through this developing courage, we are often graced with a change in our
worldview, if ever so slight. Meditation allows you to see something fresh
that you’ve never seen before or to understand something new that you’ve
never understood before. Sometimes we call these boons of meditation
“blessings.” In meditation, you learn how to get out of your own way long
enough for there to be room for your own wisdom to manifest, and this
happens because you’re not repressing this wisdom any longer.
When you develop the courage to experience your emotional distress at

its most difficult level, and you’re just sitting there with it in meditation,
you realize how much comfort and how much security you get from your
mental world. Because at that point, when there’s a lot of emotion, you
begin to really get in touch with the feeling, the underlying energy, of your
emotions. You begin to let go of the words, the stories, as best you can, and

then you’re just sitting there. Then you realize, even if it seems unpleasant, that
you feel compelled to keep reliving the memory, the story of your emotions
—or that you want to dissociate. You may find that you often drift into
fantasy about something pleasant. And the secret is that, actually, we don’t
want to do any of this. Part of us wants so earnestly to wake up and open.
The human species wants to feel more alive and awake to life. But also, the
human species is not comfortable with the transient, shifting quality of the
energy of reality. Simply put, a large part of us actually prefers the comfort
of our mental fantasies and planning, and that’s actually why this practice
is so difficult to do. Experiencing our emotional distress and nurturing all
of these qualities—steadfastness, clear seeing, courage— really shakes up
our habitual patterns. Meditation loosens up our conditioning; it’s loos-
ening up the way we hold ourselves together, the way we perpetuate our
suffering.
4. Attention
The fourth quality we develop in meditation is something I’ve been touching
Photo | Darius Bashar/Unsplash

on all along, and that is the ability to become awake to our lives, to each
and every moment, just as it is. This is the absolute essence of meditation.
We develop attention to this very moment; we learn to just be here. And we
have a lot of resistance to just being here! When I first started practicing, I
thought I wasn’t good at it. It took me a while to realize that I had a lot of
resistance to just being here now. Just being here—attention to this very
moment—does not provide us with any kind of certainty or predictability.
But when we learn how to relax into the present moment, we learn how to
relax with the unknown.
Life is never predictable. You can

say, “Oh, I like the unpredictability,”
but that’s usually true only up to a
Meeting the unknown of certain point, as long as the un-
predictability is somewhat fun and
the moment allows you adventurous. I have a lot of relatives
to live your life and to who are into things like bungee
enter your relationships jumping and all kinds of terrifying
and commitments ever things—all of my nephews, particu-
larly, and nieces. Sometimes, think-
more fully. ing of their activities, I experience
extreme terror. But everybody, even
my wild relatives, meets their edge. And sometimes the most adventurous
of us meet our edge in the strangest places, like when we can’t get a good
cup of coffee. We’re willing to jump off a bridge upside down, but we throw
a tantrum when we can’t get a good cup of coffee. Strange that not being
able to get a good cup of coffee could be the unknown, but somehow for
some, maybe for you, it is that edge of stepping into that uncomfortable,
uncertain space.
So this place of meeting our edge, of accepting the present moment and the
unknown, is a very powerful place for those who wish to awaken and open
their heart and mind. The present moment is the generative fire of our
meditation. It is what propels us toward transformation. In other words,
the present moment is the fuel for your personal journey. Meditation helps

you meet your edge; it’s where you actually come up against it and you start
to lose it. Meeting the unknown of the moment allows you to live your life
and to enter your relationships and commitments ever more fully. This is
living wholeheartedly.
Meditation is revolutionary, because it’s not a final resting place: you can
always be more settled. This is why I continue to do this year after year.
If I looked back and had no sense that any transformation had happened,
if I didn’t recognize that I feel more settled and more flexible, it would be
pretty discouraging. But there is that feeling. And there’s always another
challenge, and that keeps us humble. Life knocks you off your pedestal. We
can always work on meeting the unknown from a more settled and open-
hearted space. It happens for all of us. I too have moments where I am chal-
lenged in meeting the present moment, even after decades of meditation.
Years back, I took a trip alone with my granddaughter, who was six years
old at the time. It was such an embarrassing experience, because she was
being extremely difficult. She was saying “no” about everything, and I kept
losing it with this little angel whom I adore. So I said, “Okay, Alexandria,
this is between you and Grandma, right? You’re not going to tell anybody
about what’s going on? You know, all those pictures you’ve seen of Grandma
on the front of books? Anyone you see carrying around one of those books,
you do not tell them about this!”
The point is that when your cover is blown, it’s embarrassing. When you
practice meditation, getting your cover blown is just as embarrassing as
it ever was, but you’re glad to see where you’re still stuck because you
would like to die with no more big surprises. On your deathbed, when you
thought you were Saint Whoever, you don’t want to find out that the nurse
completely pushes you over the wall with frustration and anger. Not only do
you die angry at the nurse, but you die disillusioned with your whole being. So
if you ask why we meditate, I would say it’s so we can become more flexible
and tolerant to the present moment. You could be irritated with the nurse
when you’re dying and say, “You know, that’s the way life is.” You let it move
through you. You can feel settled with that, and hopefully you even die
laughing—it was just your luck to get this nurse! You can say, “This is

absurd!” These people who blow our cover like this, we call them “gurus.”
5. No Big Deal
The fifth and last quality regarding why we meditate is what I call “no big
deal.” It’s what I am getting at when I say we become flexible to the present
moment. Yes, with meditation you may experience profound insight, or the
magnificent feeling of grace or blessing, or the feeling of transformation and
newfound courage, but then: no big deal. You’re on your deathbed, and you
have this nurse who’s driving you nuts, and it’s funny: no big deal.
This was one of the biggest teachings from my teacher, Chögyam Trungpa
Rinpoche: no big deal. I remember one time going to him with what I
thought was a very powerful experience from my practice. I was all excited,
and as I was telling him about this experience, he had a look. It was a kind
of indescribable look, a very open look. You couldn’t call it compassionate
or judgmental or anything. And as I was telling him about this, he touched
my hand and said, “No . . . big . . . deal.” He wasn’t saying “bad,” and he
wasn’t saying “good.” He was saying that these things happen and they can
transform your life, but at the same time don’t make too big a deal of them,
because that leads to arrogance and pride, or a sense of specialness. On the
other hand, making too big a deal about your difficulties takes you in the other
direction; it takes you into poverty, self-denigration, and a low opinion of
yourself. So meditation helps us cultivate this feeling of no big deal, not as a
cynical statement, but as a statement of humor and flexibility. You’ve seen it
all, and seeing it all allows you to love it all.
This teaching is from Pema Chödrön’s book, “How to Meditate: A Practical

Guide to Making Friends with Your Mind,” published by Sounds True.

How To Do
Find a quiet and uplifted place where you can
do your meditation practice.
Basic Breath When starting out, see if you can allow 5

minutes for the practice, and increase that
amount over time.
Meditation Take your seat. Sit cross-legged on a meditation

cushion, or on a straight-backed chair with
Whether you’re trying it for the your feet flat on the floor, without leaning
first time or just want a refresher, against the back of the chair.
you can’t go wrong with this easy-
Find your sitting posture. Place your hands
to-follow meditation. palms-down on your thighs and sit in an
upright posture with a straight back—relaxed
yet dignified. With your eyes open, let your
gaze rest comfortably as you look slightly
downward about six feet in front of you.
Notice and follow your breath. Place your

attention lightly on your out-breath, while

How To Do Basic Breath Meditation
remaining aware your environment. Be with each breath as the air goes out
through your mouth and nostrils and dissolves into the space around you.
At the end of each out-breath, simply rest until the next in-breath naturally
begins. For a more focused meditation, you can follow both the out-breaths
and in-breaths.
Note the thoughts and feelings that arise. Whenever you notice that a
thought, feeling, or perception has taken your attention away from the
breath, just say to yourself, “thinking,” and return to following the breath.
No need to judge yourself when this happens; just gently note it and attend
to your breath and posture.
End your session. After the allotted time, you can consider your meditation
practice period over. But there’s no need to give up any sense of calm,
mindfulness, or openness you’ve experienced. See if you can consciously
allow these to remain present through the rest of your day.
Congratulations—you’ve just meditated! Read on to learn more about what

a life imbued with this practice feels like.
Photo | Max Pixel/Unsplash

What Meditation
Has Done For Me:
Donna Rockwell talks to Zen teacher Charlotte Joko
Beck, and Insight Meditation Society teachers Joseph
Goldstein, Sylvia Boorstein, and Sharon Salzberg.
CHARLOTTE JOKO BECK
How old were you when you started meditating?
Thirty-nine, forty, somewhere in there.
Did you have any realization through meditation?
No. Of course we have realizations, but that’s

not really what drives practice. If my students
have so-called experiences, I just tell them,
“Yeah, that’s okay. Don’t hold onto it. And
how are you getting along with your mother?”
Otherwise, they get stuck there. It’s not the
important thing in practice.
And may I ask you what is?
Learning how to deal with one’s personal,

egotistic self. That’s the work. Very, very difficult.
There seems to be a payoff, though....

Photo | Mink Mingle/Unsplash

What Meditation Has Done For Me: Charlotte Joko Beck, Joseph Goldstein, Sylvia Boorstein, and Sharon Salzberg
I wouldn’t say a payoff. You’re returning to the source, you might say—
what you always were, but which was severely covered by your core belief
and all its systems. And when those get weaker, you do feel joy. Then, it’s
no big deal to do the dishes and clean up the house and go to work and
things like that.
Doing the dishes is a great meditation—especially if you hate it.
Well, if your mind wanders to other things while you’re doing the dishes,
just return it to the dishes. Meditation isn’t something special. It’s not a
special way of being. It’s simply being aware of what is going on.
How has meditative awareness has changed your life?
It has changed my life in the direction of it being more harmonious, more

satisfactory, more joyful and more useful probably. Though I don’t think
much in those terms. I don’t wake up in the morning thinking I’m going to
be useful. I really think about what I’m going to have for breakfast.
JOSEPH GOLDSTEIN
When did you start meditating?
I was in the Peace Corps in Thailand, and I started going to a temple in

Bangkok. One of the monks said, “Why don’t you try meditating?” I didn’t
know anything about it, so he just gave me some very simple instructions,
like to watch the breath. I tried it, and it was just amazing. Not that I was
such a good meditator, but that there was a systematic way to look inside
was tremendously exciting to me.
Can you describe for me your early experiences on the cushion?
I had a hard time in the beginning. I was very enthusiastic about it but my

The first phase is just seeing that

there is a technique—even one
as simple as coming back to the
breath—and doing that.
mind wandered the whole hour. But I knew that this was what I wanted to
do, so that kept me going.
How does the experience of meditation progress?
The first phase is just seeing that there is a technique—even one as simple as
coming back to the breath—and doing that. That’s the hard work of medi-
tation, coming back again and again and again.
The second phase is when the mind develops some concentration and
there is stillness and steadiness and ease. It all flows by itself; there’s not
that same effort. That’s a wonderful opening, because the meditation gets
to be very enjoyable and is not a chore anymore. Thoughts still come and
go, but they don’t have the same power to drag you away.
The third phase is building on that concentration and developing insight

into the actual workings of the mind. Not just abiding in the calm, but
seeing and observing. You see the unsatisfying nature of arising phenomena,
because they just all pass away. And you begin to see what in Buddhism is
called the emptiness of self.
What does meditation do for you?
Usually we’re imprisoned by the things we identify with. We all have

well-established habits of thought, emotion, reaction and judgment, and
without the keen awareness of practice, when they arise, we’re not aware
they’ve arisen. We get lost in them, identify with them, act on them. So
much of our life is just acting out patterns.

Bringing awareness to bear on what’s arising opens up an incredible space

of simply seeing the thoughts come and go. That allows us to make wise
choices-which ones to act on, which ones to let go of. When we do that, we
get tremendously more creative with our lives.
What would you want all people to know about meditation?
That it’s possible to come to a place of peace, happiness, and understanding

in one’s life.
SYLVIA BOORSTEIN
What brought you to the path of meditation?
My husband went off to do a retreat and came home and said, “Syl, this is
great. You should try it.” I did a two-week retreat and I did not have amazing
meditation states. Mainly, I had a headache and my body hurt a lot. But my
headache finally went away and I calmed down a little bit.
Two amazing things happened on that retreat. One was that I got tremendous-
ly buoyed by the dharma I heard. It was such good news to hear that
as challenging as life inevitably is, it is possible to live with a peaceful and
benevolent heart.
Then, at the end of the two weeks when I called home, I found out from my
husband that my father had been diagnosed with untreatable cancer. I felt a
terrible sadness, but I didn’t fall through the floor like you usually do when
you hear news like that. I realized that, one way or another, I was going to
have to do the next several years with my father and it would be a practice.
We paid attention to it, he and I, not in denial about it. It was difficult, but
not extra difficult. Just as difficult as it was. After that I began to practice
and go on a lot of retreats.
Isn’t it that denial that creates our suffering?

Yes. If I say to myself, “This is painful, but it’s okay,” and I stay there, then
it’s just what it is and then it changes. But when I run away from it or I
push it away or pretend that it’s something else, that is the suffering.
How do you explain meditation and the cultivation of mindfulness?
The practice of mindfulness is the practice of knowing what’s happening

in the moment, externally and within oneself. It’s knowing the feeling tone
that’s accompanying what’s happening, knowing the state of mind that’s
accompanying what’s happening, knowing what the kindest, most compas-
sionate, most wholesome response to the moment would be and making
that response.
How has the practice changed your life?
It changed me from being afraid of being in a life to celebrating it.
SHARON SALZBERG
You were just a college kid when you started meditating. What happened
on the cushion?
Photo | Artsy Vibes/Unsplash

I was eighteen—I didn’t have a sophisticated understanding of the workings

of my mind. So it was quite tumultuous and at the same time I felt a great
sense of homecoming.
Can you describe any moments of breakthrough?
The teacher I was sitting with asked us not to change posture in the course
of the meditation session. But I moved with the first moment of discomfort,
because I was thinking, “What’s it going to feel like in half an hour? What’s
it going to feel like in an hour?” So I was taking the present moment’s
worth of discomfort and adding to it this projection of what was yet to
come. I felt helpless and overcome, and I moved.
It was my habit that, whenever there was any kind of painful experience in
my life, I’d imagine how bad it could get, take all that pain on in my mind,
and feel defeated by it. Being able to see that habit and relate to painful
feelings in a different way was a big change in the quality of my life.
Meditation has changed my view of who I am.
From what to what?
From confusion to clarity.

THE FAMILY THAT MEDITATES TOGETHER | CULTIVATE YOUR BEGINNER’S MIND
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Meditation

The How & Why

A GIFT FOR YOU FROM LION’S ROAR

May these teachers and their personal

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

We do not meditate in order to be comfortable. In other words, we don’t

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

is not to feel bad, you’ll be glad to

In meditation, our thoughts and

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MEDITATION: THE HOW & THE WHY LIONSROAR.COM

some kinds of meditation are more The meditative space is like

As we meditate, we are nurturing five qualities that begin to come

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

We have such a tendency to lay a lot of labels, opinions, and judgments on

The second quality that we generate in meditation is clear seeing, which is

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

meditation, we develop the ability to

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Meditation is a transformative process, rather than a magic makeover in

When you develop the courage to experience your emotional distress at

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

The fourth quality we develop in meditation is something I’ve been touching

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MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Life is never predictable. You can

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

This teaching is from Pema Chödrön’s book, “How to Meditate: A Practical

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Basic Breath When starting out, see if you can allow 5

Meditation Take your seat. Sit cross-legged on a meditation

Notice and follow your breath. Place your

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Congratulations—you’ve just meditated! Read on to learn more about what

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MEDITATION: THE HOW & THE WHY LIONSROAR.COM

How old were you when you started meditating?

Thirty-nine, forty, somewhere in there.

Did you have any realization through meditation?

No. Of course we have realizations, but that’s

And may I ask you what is?

Learning how to deal with one’s personal,

There seems to be a payoff, though....

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Doing the dishes is a great meditation—especially if you hate it.

How has meditative awareness has changed your life?

It has changed my life in the direction of it being more harmonious, more

When did you start meditating?

I was in the Peace Corps in Thailand, and I started going to a temple in

Can you describe for me your early experiences on the cushion?

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

The first phase is just seeing that

How does the experience of meditation progress?

The third phase is building on that concentration and developing insight

What does meditation do for you?

Usually we’re imprisoned by the things we identify with. We all have

MEDITATION: THE HOW & THE WHY LIONSROAR.COM

Bringing awareness to bear on what’s arising opens up an incredible space

What would you want all people to know about meditation?

That it’s possible to come to a place of peace, happiness, and understanding