Then there is this encouragement to what we call 'meditation'. This word 'meditation' can mean all kinds of things. It's a word that includes any kind of mental practices, good or bad. But when I use this word, what I'm mainly using it for is that sense of centring, that sense of establishing, resting in the centre. The only way that one can really do that is not to try and think about it and analyse it; you have to trust in just a simple act of attention, of awareness. It's so simple and so direct that our complicated minds get very confused.
"What's he talking about? I've never seen any still point. I've never found a still point in me. When I sit and meditate, there's nothing still about it." But there's an awareness of that. Even if you think you've never had a still point or you're a confused, messed-up character that really can't meditate, trust in the awareness of that very perception. That's why I encourage, whatever you think you are, to think it deliberately; really explore the kind of perceptions you have of yourself, so that they're not just habitually going through your mind and you're either believing them or trying to get rid of them. The more we try to get rid of personalities, the more confused we get. If you assume that you've got to get rid of your personality in some way because it's an illusion, then you're caught in another illusion, that "I'm someone that has a personality that I've got to get rid of; I'm the personality that's got to get rid of my personality." It doesn't get anywhere — ridiculous. It's not a matter of getting rid of, but of knowing.
Excerpted from Intuitive Awareness
Back to Buddhist Index : : Sumedho Index
