Breath, Mindfulness and Liberation
J. Goldstein, (2007). in volume two of Abiding in Mindfulness – On Feelings… brings clear focus to the infinite importance of feelings – the sensation-based 
associations of various emotional and physical states. Via on-going and regular practice of mindfulness and contemplation we may access the four areas of human awareness: body, feelings, heart-mind, and dharma. The rising and falling away of all phenomena, especially human feelings, requires keen attention to internal emotional experiences. Being fully aware of how little control we may have over life experiences, or our own death, opens up the path to mindfulness of feelings as a form of liberation from typical samsaric Ups and Downs. As Sophia Newman reminds us , mindfulness awareness can flow between two poles: intense concentration and the more gentle absorption of whatever is happening right now. Now if the basis of pure experience. Be with the now of your deeper, slower breath.
Breathing as Spiritual Practice
W. Johnson (2019). Breathing as a Spiritual Practice…Rochester, Vt.: Inner Traditions, pp.142-145 presents key understandings of the role breath plays in spiritual practices a meditation. Breath meditation allows sometimes safer space for our deeper, darker personal experiences. Once you take more control of the breath, move it deeper and slower into your depths. When mind wonders off, gently bring it back to focus – the breath. Allow the breath to become a multi-faceted experience in complete awareness. After breath meditations it may be 
helpful to journal about your inner experiences. B. D. Lamson reminds us when facing adversity it is best to use the breath as your ally. C. Feldman adds it is better to receive the breath as it presents; only later taking more control of how you utilize your breath and respond to it. Even when receiving and allowing the breath to be what it is, simply be with your self-consciousness and uncertainty. No special focus on breath can produce soothing, but more and more practice of allowing then controlling may open up doors to empowerment. Empowerment may lead to more soothing life experience.
What does dharma wisdom have to offer here?
Breath may be associated with aspects of human trauma and recovery from it. Embodiment of emotional experiences is significant in suffering and recovery. Embodied emotional experience that was harmful can be the most visceral type of memory based on traumatic pain. Use breath as a means to reach stabilized awareness and, hopefully, calmness may be within reach; however, without phased in experience of mind-body recall of trauma, use of the breath may be a slow-
developing skills. Since breath is clearly linked to the central nervous system and its actions/reactions, breath is highly sensitive to past and present events. Whereas psychodynamic insight and cognitive-behaviors skills may be valuable in recovery, ignoring work with the breath may lead to failed efforts. Slowly integrating pleasant and unpleasant bodily experiences – mainly in memory, sensation and breath – has the potential to open up pathways to deep healing. Careful use of Eastern dharma realities in Western psychotherapy may enhance comfort, empowerment, and outcomes of therapy. Note, however, that expertise in both Eastern and Western approaches is required.
For more information refer to Goldstein, J. (2007). Abiding in Mindfulness – Feelings, the Mind and Dhamma. Sounds True, CDs. See also Johnson, W. (2019). Breathing as Spiritual Practice… Rochester, Vt.: Inner traditions, pp. 142-145. And tricycle.org/magazine/receiving breath meditation…pp. 1-3. See also Welch, B. (Winter, 2021). Psychotherapy, embodiment and the Dharma. The National Psychologist, P. 10
Anthony R. Quintiliani, PhD., LADC
From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont
Author of Mindful Happiness
authentic entities outside/inside the self. It is more likely that personal experience has conditioned the person to understand these variable processes as quite serious and sometimes dangerous. To maintain a clear boundary, this post is not presenting a way to treat people suffering from any form of identity disorder; rather, this post offer some ideas about how one might go about becoming healthier via less targeted clinical interventions. The remaining part of the post will offer comments and suggestions for personal consideration of the reader. Most content deals with realistic natural phenomena in life. I hope I am making myself clear here. I hope you find the content helpful.
cognition, emotion, behavior and sensory contact with all phenomena are fully engaged in evaluation of everything: did I get what I wanted and avoid suffering for now or not? This is the hedonic treadmill of lived attachment and avoidance. Cognitive-Behavioral analytics ends up in the same place over and over again: short-term pleasure (getting what I want for now) and longer-term suffering (fear of losing it or being involved in more emotional pain). This state of constant seeking (how many “likes” do I have?) tricks us into thinking that this time, it will work. We seek safety, security, and various forms of wealth; we expect to achieve these goals and to avoid as much suffering as possible. This is impossible, since the seeking and attaching itself eventually causes more personal suffering. We humans have very short memories when it comes to the realities of pleasure and pain, happiness and suffering. Our emotional striving to be perfect and get ahead often leave us with just more desire. The sad fact is that no matter how successful we are in accumulating all the goodies, we tend to continue our suffering sometimes in different forms.
self. It does not change even when the content of experience does change. Become your observing self in a state of pure awareness without judging or evaluating. In the evolutionary process, clinging is one of the most primal actions. The “vapor of thoughts” along with strong attachment clinging causes our norms to be related to our false self – with its entitlement, feeling special as a defense, greed, anger, even hatred. Just STOP all of this process as much as you can; focus on who/what you are at the deepest most spiritual levels. Who am I is the eternal and most important question. As you meditate and do yoga, concentrate on radically accepting everything that has happened to you and may still be happening to you. This does not mean stand by and allow yourself to be abused by cruel people; however, it does mean to pay very acute attention to what experiences trigger your ego-defenses and negative reactions in thoughts, emotions, and behaviors. How much control over your emotions are you willing to give up to other people? Radically accept as a norm, do your asanas, meditate often, allow your true self to “let go” of the false self”s ego and superego demands. Pursue spiritual practices, be compassionate and generous, and live the life your true self desires for you. This is a life of more inner peace, even tranquility, more happiness, less competition, more love, and DOING good for others. This path is difficult in our materialistic world. The fruits of your efforts will be gratifying! If you practice, you will discover the truth about being a happier, more lovable person.
and there is nothing you can do about it; this is pure suffering, and it is painful. However what you decide to have your mind, body and emotions do with the first arrow of suffering is called the second arrow. This very sharply pointed arrow can lead to long-term, even life-long suffering about something you failed to radically accept and let go. Become an expert in perceiving the initial activity of your second arrows, and STOP as soon as possible. At this point you may apply RAIN – recognize what if happening; accept it; investigate causation; and, apply no-self or if less skilled “its not about me attitudes.” These follow-up practices should be very helpful to you in your effort to become a more calm and more happy person.
2500+ years ago. Thich Nhat Hanh added the importance of your breath, walking meditation, and half-smile; these realities also change your physiology. Jon Kabbat-Zinn added the importance of simply being present this moment, and making everything your teacher. The initial subtle changes are in anatomy and nervous tissue, then the brain takes over and the mind-body follows. So you have some very natural “best friends” to assist you in dealing with everyday challenges and suffering.
and depression. Many people become trapped in ruminating about the past or worrying about the future; they cannot seem to keep their mind and body in the present moment. Some strong, fear-based, bodily defenses may not respond well to “talk therapy” alone. In helping clients with such suffering it is important to include a very strong clinical alliance and relationship, as well as personal narrative on internal introjected messages about their vulnerabilities, fears, and self-doubts. Recall that anxiety is generally a body-based defense from lower brain areas (limbic and brain stem). These areas are often un-affected when just “talk” occurs in therapy. There are certain signs that a person’s anxiety is acting up in a clinical session. These are: