In this brief talk, I share some thoughts on two aspects of mindful meditation: the development of balance and composure, and the notion of ‘acceptance’ as advocated in Buddhism.
When sitting in mindful meditation, minimal force is required – psychological and physical. Just enough physical force or effort to maintain balance, to stay upright and stable, to be awake and attentive. Psychologically, to be alert, open and receptive, without striving towards a goal, or for a reward (including enlightenment), or to add commentary, judgment or other reactive behaviour to our experience. We simply sit, just to sit – without forcing, without unnecessary intention or purpose. This is non-violence (ahimsa) in action. Clarity, insight and understanding arise when force and reactivity are minimised.
Dogen, in the Fukan-zazengi, advises us to sit in meditation, ‘neither thinking, nor not-thinking.’ He is, perhaps, suggesting that we should be neither holding on, nor pushing away. Acknowledge sensations, feelings and thoughts, but don’t indulge them or dwell on them – just note them and let them go. Don’t push thoughts away, and don’t cling to them, just be alert and let them be. Elsewhere, Dogen refers to ‘non-dwelling mind’ – the act of being awake to what is going on without dwelling on anything in particular. It is important to be at peace with whatever arises – in this way we can be clear about how things are, aware of what is happening, and thus be better able to act wisely and beneficially – with insight and understanding.
This is not a passive process, it is, instead, a dynamic process of maintaining balance between doing and not-doing, thinking and not-thinking – like a tightrope-walker, who has always to be alert, slightly shifting weight, just enough to stay upright. Moving with the wire and not against it – maintaining poise, balance and composure.
In one of the Zen classics, we are urged to ‘observe the mind in tranquillity, with equanimity’ – to observe the whole relational field of experience without attaching ourselves to any particular phenomenon or event. We just sit in peace, observing the procession of events without being disturbed by what comes along – as a heron stands, supremely alert, yet not interfering in any way in the stream of rippling water (until the moment comes to strike). We can learn from the heron, and the tightrope-walker.
Cultivating composure, alongside clarity and compassion, are three interwoven strands of mindful meditation – helping us to alleviate and minimise suffering.
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The word, ‘acceptance’, is often used in Buddhist circles, and yet, it often leads to misunderstanding.
Part of the confusion may arise because in some contexts we use the word, accept, to mean, I agree to some course of action, or I agree with an opinion: for instance, ‘I accept the terms of this agreement’; or, ‘I accept that not all mosquitoes cause malaria.’
This is not usually how ‘accept’ and ‘acceptance’ are used in relation to Buddhism and mindful meditation – in this context, acceptance does not necessarily signify that we agree with, condone, or are resigned to, a particular course of action or opinion. Acceptance in this sense does not imply resignation.
In relation to being mindful, acceptance usually means acknowledging, engaging with, and fully recognising, that things are the way they are. Acceptance is being aware of what is happening without the reactive habits that usually accompany our awareness – for instance, judgement, commentary, rejection, controlling, clinging and so on. Acceptance is another way of saying: ‘I am aware and awake to this state of affairs without attachment or comment’; or, ‘I can see that this is how things are. I am present and mindful’.
Until we fully accept that things are the way they are, we cannot act or respond in a clear, creative and considered way. Without acceptance, we cannot act decisively, in a balanced and informed manner, to events, thoughts, emotions and conflicts. Until we know what is going on, or how things are, we cannot make a fair judgement, let alone act in a useful or helpful way. Attention and acceptance are necessary preludes to wise or skilful actions.
Resignation is a very different notion – it is a passive response to an event or situation – it is an acceptance that nothing can be done. It involves disengaging, turning away, being unmindful – no longer willing, or able, to act decisively because we have given up on being present and are no longer paying attention.
To accept that this is how things are, is not to say that this is how things should be or will be in the future. But until we are mindful and accept that this is how things are NOW, at this moment, we cannot say how things should be, or will be, in the future. Clear-sighted acceptance is to be mindful of how things are, and is the necessary prelude to skilful, helpful thought, communication or action. Acceptance, in this sense, like composure, is an integral part of the practice of awakening.