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Anthony Quintiliani, Ph.D, LADC

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July 1, 2018 By Admin

Liberation of the True Self

Liberation of the True Self

Socrates is reported to have noted that “the secret of change is to focus all of your energy, not on fighting the old but on building the new.” In Buddhism there are clear relationships between “no-self” and the force of impermanence, that reality that ensures constant change and thus personal dissatisfaction as a norm.  In the lived experiences of our psychological turmoil we humans do the utmost to direct our energy to obtaining what we want (attachment, desire, craving) and avoiding as much pain and suffering as possible. Our endless effort to obtain material and status goals for some form of inner security against the world repeatedly leads us to struggle, fear, and loss – suffering. Our 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.

A possible solution to consider for liberating yourself from the merry-go-round of life’s seeking and avoiding is to practice intensive, regular deep meditation and yoga. Through these regular/daily practices you will, indeed, confront yourself and perhaps open a pathway to spiritual freedom. You may liberate your true self in the process. Narrowly focus on your consciousness – the mirror of your true 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.

If you are not satisfied with the outcomes from your efforts here are three more things to practice. When you become entangled in the ego defenses of your mind, use the Buddha’s “best friends.” Calming breath, the half smile, standing, sitting, walking or laying down all may change your neurophysiology and thus your mood and level of self-control. This will allow you better capacity to apply radical acceptance and let go of harmful  emotional reactivity.  Another approach championed by the Buddha is to gently control your second arrows.  The first arrow is when something unpleasant happens to you 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.

For more details see Singer, M. A. (2007). The Untethered Soul: The Journey Beyond Yourself. Oakland, CA: New Harbinger Publications, pp. 127-137.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton SanghaChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Breathing, Buddhism, Calming, Cognitive Behavioral Therapy, Featured, Inner Peace, M.A.Singer, Meditation, MIndfulness, Self Care, True Self Tagged With: BUDDHISM, CALMING, LIBERATION OF TRUE SELF, M.A.SINGER, MEDIATION, THE UNTETHERED SOUL

January 16, 2017 By Admin

Significance of Beads in Spiritual & Religious Practices

Beads: Significance in Spiritual and Religious Practices

The significance of religious and spiritual practices in the world is enormous.  Christian, Muslim, Hindu, and Buddhist practitioners make up the overwhelming majority of the world’s population. The  CIA estimates are that Christians (33%), Muslims (23%), Hindus (14%) and Buddhist (7%) make up the majority of religious followers. Atheists and non-religious believers make up only 12% of the world’s population.   About 11% of the world’s population practices other spiritual and religious traditions.  ALL of the major spiritual and religious traditions have used beads in their practices.  Below I have listed some details about the nature of spiritual/religious beads used by major groups. As you will see the use of beads in spiritual and religious practices is very common.

  1. Roman Catholics use rosary beads (from rose petal “beads” in the rose garden or rosarium) – usually 54 + 5 beads. When beads are used to recite 150 psalms, they are 150 beads long and called patermasters.
  2. Muslims use their misbaha/masbaha, tasbih, subha  beads – usually 99 or 33 beads.
  3. Hindus (from 500 BCE) use mala beads – usually 108 (the cosmos) or 27 beads.
  4. Buddhists (mala) for 108 worldly desires, and Sikhs have generally maintained the Hindu “counts.”
  5. Baha’i uses beads – usually 19 or 99 + 5 beads.
  6. Orthodox Jews, use tassels tallit or tzitzits (Moses – to remember the commandments of god).
  7. Ortodox Greek and Russian Christians use knots as beads – Greek prayer ropes are called kombologian, and Russian prayer ropes are called chotki – Greek knots are 33, 50 and 100 while Russian knots are 33, 100, and 500.
  8. African Masai, Native American, and Greek and Russian Orthodoxy also use beads.

So why use beads in spiritual and religious prayer practices?  There are many, many reasons why beads are used in these spiritual traditions.  However, I will note just a few. Here are some reasons.  Beads are used:

  1. To maintain your counting in prayers practices – in praising the object of your beliefs;
  2. To confirm your level of dedicated practice by repetitions;
  3. To deepen your personal belief by mantra-like or out loud speaking;
  4. To enhance your level of faith by deeper and deeper contemplations about your beliefs; and,
  5. To deepen practice by repeated, deeper contemplations (called lectio divina ) in Catholicism.

Here are some other reasons why beads are used. These reasons deal more with contemporary neuroscience research than with ancient and current religious practices.  These are:

  1. Enhanced learning in frontal and prefrontal areas by verbal/cognitive repetitions;
  2. Temporal area strengthening by hearing the words you are saying either to yourself or out loud;
  3. Multi-sensory applications to bead mantra work – using fingertips (huge representation in the brain) to touch beads as you repeat verbal statements over and over again;
  4. Multi-sensory applications open up pathways for brain plasticity, so your brain changes over time to make your religious practices and beliefs stronger and stronger over time;
  5. Possible multi-sensory brain coherence – lighting up neurons across various brain regions in your practices, which allows even more powerful plasticity to occur about your practices and beliefs; and,
  6. Ritualize the spiritual or religious practices, thus making the objects of practice more sacred.

So, now you have some information about why beads are so, so common in spiritual and religious practices. This same information is the basis for use of beads in contemporary spiritual practices without religious connections.

For more information refer to Dorff, V. (2014). The Little Book About Big Things: World Religion. New York, NY: Fall River Press. See also www.dharmabeads.net for more information. Retrieved May 2, 2016.

 Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

Mindful Happiness cover designs.indd

New Edition of Mindful Happiness in Production…Coming soon!

Filed Under: Activities, Benefits of Meditation, Children & Youth, Contemplative Practices, Featured, Meditation, Meditation Activities, MIndfulness, MIndfulness Activities, Practices, Religion, Rituals, Self Care, Spiritual Energy, Spiritual Experience, Spiriuality Tagged With: ANTHONY QUINTILIANI, BEADS, MEDIATION, PRACTICES, PRAYER, RITUALS, SPIRITUAL

February 28, 2015 By Admin

Advanced Meditations – The Middle Way

Advanced Meditations – Middle Way -Wisdom Path Between Extremes

These meditation practices are advanced, and combine complex ideas from Nagarjuna (Indian Master), T’ong-Kha-Pa (Tibetan Master), and The 14th Dalai Lama (Tenzin Gyatso).  In keeping with the mixed secular nature of my meditation center, I have decided to present these complex MindfulHappiness_TheMiddle_002 (1)ideas with several of my own contemplative meditation practices (Christian meditation, Thomas Merton, and multi-level Lectio Divina formats).  Such an integrative combination of ideas and approaches best fits the integrative nature of my meditation teaching.   In summary, the ideas come from the foundations of Tibetan Buddhism, the guided content of the meditations comes from me, and the style of meditation comes from Christian contemplative traditions.  The practice of meditating on the middle way is quite serious, and requires three major changes in one’s life.  These changes are: renunciation of samsara, altruistic awakening of compassion (Bodhichitta and Bodhisattva stages), and holding correct Buddhist views (causes and effects, dependent origination, non-duality, wisdom, no-self, and ultimate emptiness of all phenomena).  In turn, these practices and beliefs require compatibility with the Four Noble Truths, the Eight-Fold Path, and the three jewels (Buddha, Dharma, and Sangha).  The Four Noble Truths note the presence of suffering via dissatisfaction and impermanence as well as the cessation of suffering (happiness), while the Eight-Fold Path guides the meditator to ultimate enlightenment (complete understanding to nirvana).  The Buddha reminded us that the ultimate wisdom to attain enlightenment already lies within us (and that it also may be ultimately empty).  The mantra – Om Muni Muni Mahamuniye Svaha  – translates into “The able one, The great able one” who becomes enlightened.  The Dalai Lama reminds us that there are many paths to these ends – Middle Way, Great Middle Way, Great Seal, Great Perfection and others all lead to the same ends: renunciation, compassionate actions, and correct view.

Meditation Practice on Renunciation

Using Christian contemplative meditation – repeatedly bringing attention back to and deeper and deeper into concentration on the object of meditation – let’s begin our practice.

1) After settling into a comfortable meditative state, contemplate deeper and deeper on the conditioned cycles of short-term joy and general suffering via repeated conditioning from impermanent sensory experiences we attach to. Here we are clinging and attaching to anything that satisfies us, and avoiding anything that causes us pain. This extreme seeking/attaching/avoiding way of life ends up with us simply suffering.

2) Contemplate deeply on how you grasp and cling to impermanent people, places and things.

3) Contemplate deeply on how you avoid experiences (people, places, things) that may bring suffering and pain.

4) Contemplate deeply on why you cannot simply be content with whatever arises and falls away in your life.  It is all impermanent.

Meditation Practice on Compassion

1) Contemplate deeply on how your own soft-heartedness and loving kindness feel in your body.

2) Using body, speech and mind – contemplate deeply on the last time you used compassionate action to reduce the suffering of others.

3) Contemplate deeply on non-duality and interconnection of all things – and why this should help you be more compassionate.

4) Work hard to develop self-compassion now. Contemplate deeply on how your own self-compassion feels right now, right here.

Meditation Practices on Emptiness

1) Contemplate deeply on what emptiness means to you – remember it has nothing to do with nihilism.

2) Contemplate deeply on the last time you experienced a glimpse of emptiness in personal experience.

3) Contemplate deeply on why/if the idea/experience of emptiness causes discomfort in your mind and body.

4) Contemplate deeply on how you may utilize ultimate emptiness as a way to experience less suffering and more happiness.

Now take a few calm, deep, slow breaths and return your attention back to the group or your environment (if meditating alone).

I hope this advanced meditation helped to bring you closer to your personal goals and to attaining a glimpse of enlightenment.

For more information refer to The Dalai Lama (Tenzin Gyatso) (2009). The Middle Way: Faith Grounded in Reason. Boston: Wisdom Publications, pp. 119-147.  Also refer to The Dalai Lama (Tenzin Gyatso)  et.al. (2011). Meditation on the Nature of Mind. Boston: Wisdom Publications.

By Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness

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Filed Under: Featured, Meditation, Meditation Activities, The Middle Way Tagged With: MEDIATION, THE MIDDLE WAY.MINDFUL HAPPINESS

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