From Good To Excellence Plr Ebook

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Table Of Contents

Chapter 1:
Calming The Mind
Chapter 2:
Chapter 3:
Being Aware Of The Body
Chapter 4:
Being Aware Of Feelings
Chapter 5:
Being Mind Aware
Chapter 6:
Being Aware Of Truths
Chapter 7:
Consciousness And Enlightenment

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Chapter 3: Being Aware Of The Body


Being aware of the body is a fundamental-though often left outopportunity to deepen our meditation and develop our enlightenment.

Get Body Aware

Many enlightenment students view body awareness as just a beginning point for their practice. They tend to jump over it in order to center on their mind states and emotions, trusting that’s where they’ll experience the deepest insights. But the fact is, your body is the ideal mirror for distinguishing the great truths of suffering, change , and “not self”. All things needed for enlightenment.

There’s one thing, that, trained and regularly practiced leads to a deep sense of urging…to the sovereign peace…to mindfulness and clear comprehension…to the accomplishment of right vision and knowledge…to happiness in present moment…to recognizing deliverance by wiseness and the realization of Holiness: it’s mindfulness of body.

Applying mindfulness of the body is often neglected as an chance for awakening, even when the body is calling for tending. being aware of the sensations that come up in your body without adhering to them is all-important to spiritual practice. Whenever the body isn’t mastered by meditation, the mind can’t be mastered. If the body is controlled, mind is controlled.

Some may need to take a fresh approach to meditation practice for enlightenment and realize that a new relationship to body is possible. There are many ways you may make your experience in body the primary object of meditation. You need to begin to use your body as your teacher and if you make mindfulness an ongoing practice at work and in your family life, it will go on to serve you. But body awareness isn’t an aspirin you take for pain relief. It’s a practice that frees your mind from suffering, regardless of conditions and brings you to a new point in enlightenment.

In applying mindfulness of the body, it’s your direct experience or felt sense that’s important, not your judgments about your body, your wishings for what it may be, or even your stories about how your body came to be as it is. This is called “awareness of the body in the body,” intending that your attention has dropped into the literal physical experience instead of your views and concepts about the body.

You are able to experience this sense by the following exercise: Hold your right hand up and start out by viewing the back of it. What do you witness? You may notice the complexion, the veins, and whether there are any creases or scars. Straightaway turn it over and view your palm. You may observe its shape or the length of your fingers. Switch between viewing the front and the back of your hand. You may notice the length of the various finger bones in respect to one another or the size of your knuckles. You may observe the pattern that the lines make in the palm of the hand. Simply see these things. That’s a sort of mindfulness, correct? But, because you’re a removed observer, it isn’t the same as the felt experience. You’re not directly experiencing the substance of “hand.”

Now rest your hand for a minute. With your eyes shut, raise your hand again. Begin to move your hand in space. Let the wrist joint move with the hand. You may curl the fingers in towards your palm, then expand them out a bit. With your tending, “feel” the thumb, the forefinger, the middle finger, the ring finger, the pinky, the palm, and the back of the hand. Take down your hand and open your eyes. This is a really different experience than viewing the hand, is it not? This is the felt sense of the body; it’s nonconceptual and lies inside the experience itself.

Awareness of the body includes: Its impermanency, its unattractiveness, its make-up (simply elements of the earth that will someday return to the earth), its death , conversely thinking over the body’s well being and joy, its feelings of physical hunger, pain, heat, cold and so forth., and the body’s breathing. All of this will lead to a higher state of enlightenment.

Chapter 4: Being Aware Of Feelings


It’s difficult for the practitioner to make progress until he or she’s come to terms with feelings and emotions. So we’ll consider feelings and emotions conjointly, as while they’re 2 distinct contemplations, they tend to immix and overlap.

Getting A Handle On Feelings

Awareness of feelings pertains to the initial feelings we have when something encroaches upon one of our senses, which is either a feeling of peril, a feeling of attraction, or a feeling of unconcern. This is a strict survival phenomena, which happens just before the mind discovers and judges whatever runs into our senses. It’s an initial gut feeling.

An emotion is a roused mind state or disruption caused by firm feelings about someone or something. There are no druthers as to whether they’re positive or negative as they’re simply mind states. Without judging or valuating them, emotions are supervised throughout the day by tagging or mentally taking note of them. This helps to develop a more non-reactive awareness toward the emotion, without the tendency to identify with them or play back into the associated story. This practice helps one to associate to emotions more dispassionately while at the same time discovering the shortlived nature of mental events.

To make a statement of the obvious, as occasionally the obvious can be missed: we’re beings on the sensory plane. We live in the domain of the senses: seeing, auditory sense, smell, tasting and touching. It’s through our senses that we receive the world and experience feelings. Feelings are the source of our liking and disliking. If we’re not aware of the rudimentary feelings, we tend to mechanically react to sense objects with liking or disliking, which is what is disciplining us and keeping us in snared in cyclical existence. We ‘bring in’ and have adherence to what we enjoy and ‘push aside’, have averting to what we don’t enjoy.

For the bulk of us, we spent our lives in ceaseless effort to step-up pleasant feelings and prevent objectionable feelings; while more pleasant feelings are in demand as they bring the emotional enjoyment we call felicity. Whether we’re cognisant of it or not, feelings are all-inclusive in life. So we can treasure the saying: “All things converge on feelings”.

Feelings and emotions need not be mixed, as they’re severable. As a matter of fact, many of the weaker impressions we experience during the day are very faint and brief feelings. So staying with the primary feeling is conceivable and can be done with the help of awareness and self-restraint.

It’s essential to work with feelings, particularly one’s mental feelings, or feelings affiliated with frames of mind. By monitoring feelings one can maintain one’s equilibrium, which lets the enlightenment factor mature.

Like all enlightenment exercises, it’s essential that the practice of cognizance of feelings being applied in everyday life, particularly whenever feelings are prone to turn into unwholesome emotions. So by rehearsing awareness of feelings, the advantages will be immediately apparent in one’s relationships and dealings with the external world: for instance, an increase in compassion and equanimity, as well as in one’s own clarity and serenity.

The Buddha compared feelings to bubbles. If feelings can be seen in their bubble-like, blowed-up and bursting nature, their linkage to aversion and attachment will be softened until the chain is finally broken. Through this practice, attachment, which is a sort of stuckness to feelings, will be skillfully extinguished.

This doesn’t mean that this will make one distant or emotionally taken back. To the contrary, mind and heart will become more open and free from the fever of clinging. Out of this, an inner space will be rendered, for the growth of the finer emotions: loving-kindness, compassion, appreciative joy, and on-looking calmness. All of which are needed or ultimate enlightenment.

Chapter 5: Being Mind Aware


Awareness of mind calls for all of the various mind states that come up after the initial feeling, for instance, greed, hate, lustfulness, jealousy, and so on. Essentially, awareness of mind involves acknowledging whatever frame of mind we’re in at the present moment, how the mind establishes an ego or “I” thought, and how it all rapidly changes.

Understand Hoe To Change The View

Right mindfulness calls for bringing one’s consciousness to center on experience inside the mind at the here and now . By devoting close tending to the present tense experience, people start to see both inside and outer aspects of truth as facets of the mind. Internally, one discovers that the mind is continually full of blabbering with comment or judging.

By discovering that the mind is continually making comments, one has the power to cautiously observe those thinkings, viewing them for what they are without aversion or judging. Those applying awareness of mind recognize that “thoughts are just thoughts.” One is relinquished to expel a thought (“let it go”) when one recognizes that the idea might not be concrete realism or total truth. Therefore, one is free to keep an eye on life without getting enamored in the comments. A lot of “voices” or messages might speak to one inside the “vocal” mind. It’s crucial to be cognizant that the messages one hears during “thinking” are merely rambling habit and that the true point of enlightenment is picking out different forms of experience from the circumstance within which they happen.

As one more intimately keeps an eye on mental activity, one discovers that happiness (for instance) isn’t entirely a quality produced by a alteration in outer conditions, but instead that recognizing happiness often begins with undoing and releasing attachment to ideas, predispositions, and “scripts”; thereby discharging “machinelike” reactions towards what seem to be pleasant and objectionable states of affairs or feelings.

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