A Guided Meditation on Mindful Working

A Guided Meditation on Mindful Working

work mind 4

A particular arm of our research work at the moment is concerned with evaluating the utility of an eight-week secular (i.e., non-religious) mindfulness intervention we developed called Meditation Awareness Training (MAT). Part of our empirical work with MAT involves exploring its potential applications in the workplace setting. The version of MAT that we use in work-related contexts is still based on the original intervention protocol (that was primarily developed for use in clinical settings), but it has undergone a number of modifications. These modifications mostly relate to making the intervention more appealing to organisations who are more likely to support the introduction of mindfulness to their employees where it can be demonstrated that any benefits to psychological wellbeing resulting from participation in MAT also somehow improve overall work effectiveness. Consequently, the majority of mindfulness exercises taught in MAT specifically focus on how to cultivate and practice mindfulness whilst engaging in everyday work situations (e.g., working at the computer, attending meetings, speaking on the telephone, undertaking manual work, etc.). Today’s post features part of a guided mindfulness meditation that is used in week one of the eight-week MAT program in order to help introduce employees to the basic principles of breath awareness and to idea of practising mindfulness ‘on the job’.

Guided Mindfulness Meditation: Mindful Working

  1. Breathing in, when I am working, I remember that I am also breathing; breathing out, I remember to observe my breath as it enters and leaves the body.
  2. Breathing in, I notice whether my breath is deep or shallow, short or long; breathing out, I allow my breath to follow its natural course.
  3. Breathing in, I become fully aware of each individual moment of my breath; breathing out, I taste and experience the texture of breath.
  4. Breathing in, I am aware of my lungs as they rise and fall; breathing out, I am aware of my heart beat.
  5. Breathing in, when I am working, I am fully aware of my bodily posture and movements; breathing out, I remember to go calmly and gently.
  6. Breathing in, there is nowhere else I need to be; breathing out, I am already home.
  7. Breathing in, when I am working, I observe my feelings; breathing out, I cradle my feelings in awareness.
  8. Breathing in, when I am working, I observe the thoughts moving through my mind; breathing out, I allow my thoughts to come and go.
  9. Breathing in, I listen deeply to what others are saying and not saying; breathing out, I observe how these words influence my feelings and thoughts.
  10. Breathing in, I am here; breathing out, I am now.



Ven Edo Shonin & Ven William Van Gordon

Further Reading

Chapman M. Mindfulness in the workplace: what is the fuss all about? Counselling at Work. 2011; 74 (Autumn):20-24.

Chapman M. Where are we now? Counselling at Work. 2013; 82 (Autumn):4-9.

Dane E, Brummel BJ. Examining workplace mindfulness and its relations to job performance and turnover intention. Human Relations. 2014; 67:105-128.

Grégoire S, Lachance L. Evaluation of a brief mindfulness-based intervention to reduce psychological distress in the workplace. Mindfulness. 2014; DOI::10.1007/s12671-014-0328-9.

Malarkey WB, Jarjoura D, Klatt M. Workplace based mindfulness practice and inflammation: A randomized trial. Brain, Behavior, and Immunity, 2013; 27:145-154.

Shonin E, Van Gordon W Managers’ experiences of Meditation Awareness Training. Mindfulness. 2014; DOI: 10.1007/s12671-014-0334-y.

Shonin E, Van Gordon W, Dunn T, Singh N, Griffiths MD. Meditation Awareness Training for work-related wellbeing and job performance: A randomized controlled trial. International Journal of Mental Health and Addiction. 2014; DOI 10.1007/s11469-014-9513-2.

Shonin E, Van Gordon W, Griffiths MD. The treatment of workaholism with Meditation Awareness Training: A Case Study. Explore: The Journal of Science and Healing. 2014; 10: 193-195.

Van Gordon W, Shonin E, Zangeneh M, Griffiths MD. Work-related mental health and job performance: Can mindfulness help? International Journal of Mental Health and Addiction. 2014; 12:129-137.

Accurately Predict Your Future using a 10-Minute Buddhist Meditation Technique

Accurately Predict Your Future using a 10-Minute Buddhist Meditation Technique

Future 4

Regular readers of our blog will know that we advocate a very down-to-earth approach to Buddhist practice and are not great supporters of any spiritual approach promising quick-win results or mystical experiences. It may therefore come as a surprise that in today’s post we provide instructions on a 10-minute Buddhist meditation technique that, if correctly practiced, we guarantee will enable a person to predict certain events in their future with 100% accuracy.

However, a word of caution before you read on. Before practicing the 10-minute meditation technique that we outline below, readers should know that for individuals in the past who have taken this practise to heart, it has completely changed their entire outlook on life. In fact, based on the accounts of previous practitioners of this meditation approach, there is a very strong possibility that if you practice it regularly not only will you be able predict with clarity the ultimate outcome of certain events and situations pertaining to both yours and others’ lives, but it will instil in you a firm desire to awaken spiritually and to regard the cultivation of lasting happiness as more important than all other aspects of your life. Therefore, if you are somebody that does not want to know the truth about your future and/or who is completely satisfied and fulfilled by your life as it is, then we suggest you do not attempt to practice the technique we describe. However, if you are somebody who thinks that it might be time for a change in how you live your life and who would like to know what fate the future holds, then feel free to read on.

The Buddhist meditation technique to which we are referring is divided into 2 separate phases – each of 5 minutes duration. The first phase simply involves collecting and calming the mind in order to prepare it for the second phase (which is where the procedure for predicting the future is carried out). Although phase 1 is effectively ‘inactive’ from the point of view of being able to see the future, it is important to know that the meditation undertaken in phase 2 simply won’t work if phase 1 is not completed properly.

All that is required for phase 1 is to rest one’s awareness on the natural flow of the in-breath and out-breath. We use the words ‘rest one’s awareness’ quite deliberately because it is important to differentiate between (i) meditation that engages a one-pointed focus on its object (which in this case is the breath), and (ii) meditation that uses the meditative object more as an anchor or reference point for the mind. The type of meditation that we are referring to and the type of meditation that is required during phase 1 is the second of the abovementioned meditative formats (i.e., where the breath is used as a meditative anchor). What this means in practice is that although the breath should be the main object of concentration, one’s attentional focus should not be so narrow that it prevents other sensory and psychological experiences from entering into the attentional sphere.  In other words, one uses the breath to steady the mind in the present moment, not to shut-out the present moment.

Having followed the natural flow of the in-breath and out-breath for about five minutes, the mind should have begun to establish at least a small degree of meditative calm and spiritual presence. This should be adequate preparation for commencing phase 2 of the meditation. In phase 2, the objective is to keep observing the breath as in phase 1, but to now begin contemplating and tuning-in to a particular truth or law of existence.  The truth or law of existence that we are referring to is that of impermanence. As we discussed in our post on Exactly what is the Present Moment’, everything that exists is in a constant state of flux. Without exception, phenomena are born, they live, and they die. Nothing – absolutely nothing – endures indefinitely. Due to the fact that all things ultimately cease to be, animate and inanimate phenomena are flowing in a stream of continuous transience and this stream culminates in their complete dissolution.

Rather than engage in excessive mental activity, what we should be aiming to do during phase 2 of the meditation is to simply relax into and observe impermanence. In other words, impermanence is a truth – it is all around us. Therefore, if we sit in meditation and contemplate or mentally envisage what is implied by the term impermanence, then we are already separating ourselves from the impermanence that is happening all around (and within) us. We don’t need to think about impermanence, we just need to tune into it. We do this by observing it, breathing it, and becoming it.

When we perform phase 2 of the meditation correctly and begin to abide in unison with impermanence – this is the stage where we begin to see with absolute clarity the future that lies ahead of us. By meditatively resting our awareness on the truth of impermanence, we will see clearly that in the future it is inevitable that we will meet with our death. At the point of experiencing this profound insight, if we are intelligent, we will put off whatever task or event was next on our ‘to do list’ in order to reflect upon its implications. What we should have observed during phase 2 of the meditation is something that we already knew but probably chose to ignore – at some uncertain point it is certain that we are going to die. Allowing this knowledge to penetrate and infuse our being should cast every single thing we do in life in a totally different light. Everything we are sweating blood for – career, wealth, status, good looks, possessions – will amount to absolutely nothing. These things simply cannot endure. No matter how hard we try or how determined we are, none of our efforts to get ahead can actually bear any long-term fruit. As we discussed in our post on ‘Life: A Near Death Experience’, these endeavours are, in effect, completely meaningless.

After reading the introduction to this post, perhaps some readers were hoping the 10-minute meditation we described would help them to predict things such as whether they will be rich, who they will marry, or what position they will rise to in their career. However, in our opinion, the ability to predict such trivialities pales in significance to the value of the spiritual vision that arises from seeing and accepting the truth of impermanence. The reason for this is because, by taking to heart the message of impermanence and the looming nature of our death, there is a chance that we will not completely squander this life and dedicate ourselves to evolving spiritually.

Ven Edo Shonin and Ven William Van Gordon

A Buddhist Perspective on Suffering

A Buddhist Perspective on Suffering

suffering 1

In western culture, suffering is generally defined as the experience of either somatic or psychological pain. Therefore, in the absence of such pain and whilst experiencing favourable socio-environmental conditions, individuals are generally not categorised as ‘suffering’ or ‘ill’ according to western medical conventions (e.g., as defined by the World Health Organization). However, within Buddhism, the term ‘suffering’ takes on a much more encompassing meaning. Irrespective of whether a sentient being is currently experiencing psychological or somatic pain, and irrespective of whether a sentient being considers itself to be suffering, Buddhism asserts that the very fact an unenlightened being exists means it suffers.

As we discussed in our recent post on Having Fun with the Four Noble Truths, the Buddha declared that ‘suffering exists’. In addition to representing the Buddha’s experiential understanding of the truth, these words were intended to represent a statement of fact. They were never meant to be ambiguous. ‘Suffering exists’ does not just mean that there is the potential for suffering to exist, it means that with the exception of those beings that have realised the third noble truth (i.e., the cessation of suffering), all beings suffer. Likewise, the noble truth of suffering does not mean that sentient beings suffer at certain times but not at other times, it means that sentient beings that have not transcended to liberation are continuously immersed in suffering.

This type of enduring latent suffering referred to above is known in Buddhism as ‘all-pervasive suffering’. In essence, it is the suffering that arises due to an individual’s ignorance as to the ultimate nature of self and reality. Since – as discussed in our post on Deconstructing the Self – unenlightened beings have a distorted perception of reality, Buddhism asserts that they are deluded. Accordingly, within Buddhism and to a certain extent, the words suffering, deluded and ignorant can all be used interchangeably.

One means of conceptualising the Buddhist interpretation of suffering as a form of delusion (or ignorance) is by drawing parallels between the two conditions of  ‘mindlessness’ and ‘hallucination’. Mindlessness refers to a lack of present moment awareness whereby the mind is preoccupied with future (i.e., fantasized) conjectures or past (i.e., bygone) occurrences. Therefore, an individual afflicted by mindlessness might be said to be engaging in the ‘non-perceiving of that which is’. Hallucination, on the other hand, can be described as being ‘the perceiving of that which is not’. Thus, given that both states involve an erroneous perception of the ‘here and now’, it could be argued that mindlessness is actually a form of ‘inverted hallucination’.

According to Buddhist thought, the population en masse is effectively deemed to be delusional (i.e., suffering) and in a permanent inverted-hallucinatory state. However, as the 12th century Tibetan Buddhist saint Gampopa aptly points out, although all unenlightened beings (human or otherwise) experience all-pervasive suffering, they are generally ignorant of this fact:

Ordinary people will not feel the all-pervasive suffering as, for example, when one is stricken with a serious plague and a small pain in the ears and so forth is not noticeable. But the saintly beings – the noble ones beyond samsara such as the stream enterers and so forth – will see the all-pervasive suffering as suffering …

In addition to all-pervasive suffering which might be described as a more subtle form of suffering, Buddhism recognises two other primary forms of suffering that are much more tangible. The first is known as the ‘suffering of change’ and refers to the fact that whatever temporary happiness there might be, it simply cannot endure. The Buddha stated that birth leads to the suffering of sickness and old age, and sickness and old age lead to suffering of death. Likewise, being in love leads to the suffering of separation, and having possessions (e.g., wealth, health, reputation, family, friends, etc.) leads to suffering when one is ultimately separated from such favourable circumstances. In short, suffering is ubiquitous to the human condition and the principle of impermanence means that just as with all phenomena, favourable circumstances are transient and are subject to dissolution.

The third primary form of suffering recognised in the Buddhist teachings is the ‘suffering of suffering’. This is the most palpable form of suffering and is typified by experiences such as somatic pain, psychological distress, hunger or starvation, thirst or dehydration, being too hot, and being too cold. Buddhism asserts that the human being comprises five aggregates (1. form, 2. feelings, 3. perceptions, 4. mental formations, and 5. consciousness; Sanskrit: skandhas; Pali: khandhas) and that each individual aggregate is likewise composite. For example, the first aggregate of form or the body in-turn comprises the five elements of water, wind (i.e., air), earth (i.e., food), sun (i.e., heat/energy), and space (i.e., in the bodily cavities and between molecules, etc.). Due to the fact the human body exists in reliance upon a delicate balance of innumerable causes, components and conditions, Buddhism asserts that even a slight imbalance in these elements and components results in both the suffering of suffering (e.g., pain and discomfort) and ultimately, the suffering of change (e.g., illness and death).

There is quite a lot more we could write about the Buddhist take on suffering, but the above provides a brief introduction to how Buddhism distinguishes between different types of suffering and why the Buddha stated that suffering exits. It is only by first recognising and coming to terms with the suffering within ourselves – including in all of its different guises – that we can fully appreciate the potency of the Buddha’s teachings and the need to earnestly apply ourselves towards spiritual development.

Ven Edo Shonin and Ven William Van Gordon

Further Reading

Bodhi, B. (1994). The Noble Eightfold Path: Way to the End of Suffering. Kandy, Sri Lanka: Buddhist Publication Society.


Dalai Lama. (1995). The Path to Enlightenment. New York: Snow Lion.


Dalai Lama. (2001). Stages of meditation: training the mind for wisdom. London: Rider.


Gampopa. (1998). The Jewel Ornament of Liberation: The wish-fulfilling gem of the noble teachings. (A. K. Trinlay Chodron, Ed., & K. Konchong Gyaltsen, Trans.) New York: Snow Lion Publications.


Shonin, E., Van Gordon W., & Griffiths, M. D. (2014). The emerging role of Buddhism in clinical psychology: Towards effective integration. Psychology of Religion and Spirituality, 6, 123-127.

Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness, 6, 141-145.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013). Meditation as medication: Are attitudes changing? British Journal of General Practice, 63, 654.

Van Gordon, W., Shonin, E., & Griffiths, M. (2015). Towards a second-generation of mindfulness-based interventions. Australia and New Zealand Journal of Psychiatry, 49, 591-591.

Shonin, E., Van Gordon, W., Compare, A., Zangeneh, M., & Griffiths, M. D. (2015). Buddhist-derived loving-kindness and compassion meditation for the treatment of psychopathology: A systematic review. Mindfulness, 6, 1161-1180.

Shonin, E., & Van Gordon, W. (2013). Searching for the present moment, Mindfulness, 5, 105-107.

Should Mindfulness be Taught to the Military?

Should Mindfulness be Taught to the Military?


A few months ago, we wrote a post on whether mindfulness should be used in military (and business) settings?  As we mentioned in our earlier post, the issue of using mindfulness in military settings is a reasonably hot topic at the moment because although some people – including ourselves – believe that there is no reason why mindfulness should not be taught to military or business personnel, others are of the view that because mindfulness was originally taught as a means of fostering peace and spiritual awakening, it is inappropriate to teach mindfulness to the armed forces. Since writing the above post, we have received a few emails/comments from people disagreeing with or requesting additional clarification on some of the arguments that we made. Thus, in today’s post, we revisit this topic and provide five reasons why – in our opinion – teaching mindfulness to military personnel is in keeping with Buddhist values and ideals.

  1. The Dharma is for everybody: The Buddhist teachings (known as the Dharma) – which include teachings on mindfulness – are universal in their application. It does not matter if a person is rich or poor, good or bad, famous or obscure, young or old, male or female, or if they purport not to have an interest in matters of a spiritual nature – the Dharma is available for everybody to benefit from. Indeed, it is not for anybody – not even the Buddha – to decide which people should be denied the spiritual teachings and which people should receive them. Each person must make that choice on an individual basis and, really and truly, the only way they can make an informed decision about whether a particular form of spiritual practice is right for them, is if they have the opportunity to try it first. Therefore, introducing military personnel to the mindfulness teachings brings people working in military settings into contact with the Dharma and gives them the opportunity to make an informed decision as to whether mindfulness is a practice they would like to integrate into their lives. This is a good thing.
  2. The Dharma is 100% effective for transforming suffering: The Buddhist teachings are 100% effective for uprooting the causes of suffering and for cultivating wisdom. Indeed, ithas been said by Buddhist teachers of the past that if just one word of the Buddha’s wisdom is correctly put into practice, then lasting benefit will ensue. In other words, if the Buddhist teachings – in whatever form they mayappear – are correctly taught and correctly practiced, then there is only one outcome for the practitioner – an increase in wisdom, compassion, and awareness. In the event that such qualities do not begin to manifest in theindividual, this means that either the teachings are not being taught correctly, or they are not being practiced in the right way.Thus, if a person is not being taught correctly or is not practising the Dharma properly, then no meaningful benefit will arise from their practice and they cannot be called authentic Dharma or authentic mindfulness practitioners. Therefore, as we discussed in our original post on mindfulness and the military, we don’t need to be worried about people potentially misusing the insight or abilities they accrue when practicing the Buddhist teachings – it simply can’t happen. Perhaps a better way of understanding this principle is to think of the Buddhist teachings – including the mindfulness teachings – as having a natural protection or defence mechanism. If a person comes into contact with the Dharma who is not ready to receive the teachings or who intends to use them for selfish or negative purposes, their wrong intention will prevent the teachings from taking root within their being. In fact, all that they will receive will be a theoretical and superficial account of the teachings – and even this won’t be properly understood. Of course, one might argue that with this newly-accumulated theoretical knowledge military personnel may play a part in passing on wrong information or a watered-down version of the Buddhist teachings from one person to another. However, given that there are a lot of (so-called) Buddhist and mindfulness teachers already doing this, then we don’t see why the military should be targeted for criticism over and above anybody else.
  3. Wise and compassionate military leaders are better than mindless ones: In one of the sets of feedback that we received on our original post on this subject, a person commented that “My take is that they [people in the military] should resign and renounce their military affiliations.” Although there is nothing greater we would like than to live in a world where there is no need for countries to have armed forces, unfortunately, this is not the world wecurrently live in. Indeed, if a country decided to disband its armed forces, then because of peoples’ greed and ignorance, thelikelyhood is that the country in question would be subject to invasion from other armed forces, attacks from terrorist groups, and/or a greater amount of civil unrest and rioting. Therefore, if we are going to teach the Dharma, then we have to do so in a way that is realistic, up-to-date, and relevant to the world that we live in. To propose that anybody in the military who wants to live an ethically and morally wholesome life (which in most countries probably includes the overwhelming majority of military personnel) simply resigns their post is not a realistic suggestion and would jeopardise the safety and wellbeing of countless people across the globe.Therefore, a much more pragmatic solution is to have soldiers and military leaders that practice spiritual development and who execute their role with wisdom and loving-kindness for all beings. In fact, if all military personnel who aspire to live a good life and to be good world citizens were to resign from the military, then we think there would be much more conflict and acts of military brutality than there already are. To explain this idea in a different way, we would like to share with you a discussion we had this morning with a young Sri Lankan man who has been assigned by the community we are staying with at the moment to use a sling shot to keep the crows away from washing and feeding in the clean water. We noticed the young man was looking very sad and so we decided to ask him what was upsetting him. He responded by saying that he was upset because the job he had been assigned meant that he could not uphold his Buddhist vows because he was constantly firing stones at the passing crows. We asked the young man how many crows he had actually hit since he took up his post. He said that to his knowledge, he hadn’t actually hit a single crow because he always aims for roof tops or for a branch of a tree so that the birds fly away when they hear the noise. We then asked the man if everybody assigned to do this task does the same thing as him or if some people actually try to hit the birds. The young man responded by explaining that there are some young men in the village who take great pleasure in hitting the crows and who even have competitions with each other to see who can hit or kill the most birds in one day. After hearing this we suggested to the young man that he was actually conducting his role with great compassion and wisdom because on the one hand, he was performing his job effectively by protecting the water from dirt and disease, but at the same time he was preventing other people from causing harm to sentient beings. On hearing this the young man gave the most beautiful smile and happiness returned to his face.In a world where there is lots of greed, negativity and extreme views, it seems that some kind of armed force is essential for acting as a deterrent and for maintaining a relative amount of peace and wellbeing. However, it is definitely possible for military leaders to apply wisdom and compassion in the way in which they conduct their roles and to do their best to find peaceful resolutions to conflicts. For such military leaders, the use of weaponry would be kept to an absolute minimum and weaponry would be used only after all other options had been exhausted. You see, it is all very well saying that under no circumstances must a person take another person’s life, but from time to time situations arise that mean such an approach is not realistic. One obvious example would be eliminating the threat caused by a terrorist who was about to set off a bomb in order to cause harm to hundreds of people. In our opinion, if there was no way to capture and disarm the terrorist without causing them harm, then in the interests of preserving life, it would be acceptable and in keeping with Buddhist values to take defensive action in order to eliminate the threat to many others. The difference is that the mindful or Buddhist practitioner would do so with the greatest amount of love and compassion for the terrorist and would understand that it is ignorance that has led them to such extremist behaviour.
  4. Military personnel often make good Dharma practitioners: Some of the most sincere mindfulness/Dharma practitioners that we have come across have been people with a military background. We are not 100% sure why some people with a military background take very well to the practice of mindfulness but we believe individuals that have completed military service in hostile areas seem to better understand just how harsh and unpredictable life can be. The process of having first-hand experience of death and suffering can sometimes jolt a person out of selfishness and of taking everything for granted. Indeed, here in the West, most people enjoy a privileged lifestyle and do not have to worry about finding food, shelter, or medicine. Despite this, many people in developed countries take their situation for granted and spend all of their time complaining about things or being bigoted and passing judgement on others. Depending on the person and on where they have completed active service, working in the armed forces can sometimes shake a person out of this selfish attitude and cause them to become disillusioned with the soap opera that a large number of civilians choose to adopt as their way of life.
  5. Research supports the use of mindfulness for military personnel: The use of mindfulness in military settings is supported by two different areas of mindfulness research (see further reading list below for examples of studies). The first area is research demonstrating that mindfulness actually helps people to become more compassionate (both for themselves and for others) and to grow in spiritual insight. The second area is research that has been specifically conducted with military personnel and demonstrates that mindfulness both prevents and helps individuals recover from psychological distress.

We hope the above helps to clarify why we cautiously advocate the responsible integration of mindfulness into military settings. However, we appreciate that this is quite a sensitive topic and that not everybody will share our view.

Ven Edo Shonin & Ven William Van Gordon


Further Reading

Le, T. N. (2014). Mindfulness-Based Adventure Camp for military youth. Journal of Extension, 52, Article No. 2FEA5.

Rice, V., Boykin, G., Jeter, A., Villarreal, J., Overby, C., & Alfred, P. (2013). The Relationship between mindfulness and resiliency among active duty service members and military veterans. Proceedings of the Human Factors and Ergonomics Society Annual Meeting, 57, 11387-1391.

Stanley, E.A., Schaldach, J. M., Kiyonaga, A., & Jha, A. P. (2011).  Mindfulness-Based Mind Fitness Training: A case study of a high-stress predeployment military cohort. Cognitive and Behavioral Practice, 18, 566-576.

Shonin, E., Van Gordon, W., & Griffiths M. D. (2013). Meditation Awareness Training (MAT) for improved psychological wellbeing: A qualitative examination of participant experiences. Journal of Religion and Health, 53, 849-863.

Shonin, E., & Van Gordon, W. (2014). Managers’ experiences of Meditation Awareness Training. Mindfulness, DOI: 10.1007/s12671-014-0334-y.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014). Loving-kindness and compassion meditation in psychotherapy. Thresholds: Quarterly Journal of the Association for Pastoral and Spiritual Care and Counselling (A Journal of the British Association for Counselling and Psychotherapy), Spring Issue, 9-12.

Trousselard, M., Steiler, D., Claverie, D., & Canini, F. (2012). Relationship between mindfulness and psychological adjustment in soldiers according to their confrontation with repeated deployments and stressors. Psychology, 3, 100-115.

Williams, M. J., McManus, F., Muse, K., & Williams, J. M. (2011). Mindfulness-based cognitive therapy for severe health anxiety (hypochondriasis): An interpretative phenomenological analysis of patients’ experiences. British Journal of Clinical Psychology, 50, 379-97.

Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness, 6, 141-145.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013). Meditation as medication: Are attitudes changing? British Journal of General Practice, 63, 654.

Van Gordon, W., Shonin, E., & Griffiths, M. (2015). Towards a second-generation of mindfulness-based interventions. Australia and New Zealand Journal of Psychiatry, 49, 591-591.

Shonin, E., Van Gordon, W., Compare, A., Zangeneh, M., & Griffiths, M. D. (2015). Buddhist-derived loving-kindness and compassion meditation for the treatment of psychopathology: A systematic review. Mindfulness, 6, 1161-1180.

Shonin, E., & Van Gordon, W. (2013). Searching for the present moment, Mindfulness, 5, 105-107.

Can a Buddha become Angry?

Can a Buddha become Angry?


      Given that Buddhahood is frequently described as a state of limitless compassion that is completely free of negative and afflictive emotions, it might seem strange that we have decided to write a post addressing the question of whether it is possible for a Buddha to become angry. However, believe it or not, the answer to this question is not a straightforward ‘no’. In today’s post, we begin by exploring some Buddhist and psychological perspectives on anger and then provide our view on the above question.

Within Buddhism, in addition to attachment and ignorance, anger is known as one of the three root poisons (Sanskrit: trivisa). Anger can be thought of as a form of aversion towards another person, situation, or even ourselves. Because we see, hear, smell, taste, or touch something that we don’t like or that we perceive as a threat to our wellbeing or sense of self, we quickly want to remove or destroy it so that things return to normal. Basically, anger manifests because we are trying to keep things orderly and under control – people or situations that threaten to disturb or interfere with the world that we have created for ourselves make us feel angry and afraid.

Although in the Buddhist teachings anger is often described as a form of aversion, it can actually also be thought of as a form of attachment. Indeed, the reason we have aversion towards a particular situation is because we have allowed ourselves to become attached to what we deem to represent the ‘opposite’ of that situation. For example, imagine that for some time everything was cushy at work and things were going really well with the career. But then along comes a work colleague who makes us angry and who starts to create problems – it seems that they deliberately go out of their way to cause us trouble. However, if we stop and think about it, the anger and aversion that we experience arises because we have become attached to the idea of everything being cushy and comfortable at work – the perfect environment where we will always be recognised and rewarded for our efforts and where we can swiftly move up the career ladder.

If we didn’t harbour attachments or have unrealistic ideas in the first place, then we wouldn’t become so angry when our plans and ideas are disrupted. Buddhism asserts that a person’s propensity for anger is closely associated with how much attachment they harbour. A person that becomes very attached to their possessions – which in some people’s minds can also include family members, partners, and friends – is likely to be quick to anger. In a paper that we recently published in the American Psychological Association journal Psychology of Religion and Spirituality, we defined the Buddhist notion of attachment as “the over-allocation of cognitive and emotional resources towards a particular object, construct, or idea to the extent that the object is assigned an attractive quality that is unrealistic and that exceeds its intrinsic worth”. As demonstrated by our definition, attachment takes on a very different meaning in Buddhism compared to its use in Western psychology where attachment (e.g., in the context of relationships) is generally considered to exert a protective influence over mental health problems.

In the same way that the Buddhist root poisons of attachment and anger (or aversion) are closely related to each other, they are also both closely related to the other root poison that we mentioned – ignorance. Ignorance is described as one of the three root poisons, but it is actually the primary cause of each of the other poisons and of suffering more generally. Ignorance in the context that we are discussing it here refers to the extent to which a person views themselves as an independently or inherently-existing entity. The more a person is caught up in themselves and thinks that they possess a definite self, the more ignorant they become – and the larger their ego inflates itself. Thus, aversion or anger is a direct result of attachment, and attachment is a direct result of ignorance or ego.

When a person becomes angry, it basically means that the ego-monkey that we talked about in our last post has decided to raise its head. Although ego underpins all of our emotions and behaviours, this is particularly the case when anger is ravaging the mind. In fact, you only have to look at an angry person and it is as though their ego is trying to burst through their skin. We touched on this in our post on the Top Five Beauty Tips for Men and Women where we made reference to research demonstrating that anger is associated with physiological responses such as contraction of the brow muscles, facial flushing (i.e., turning red), flared nostrils, clenched jaws, increased perspiration, increased heart rate, and general tension in the skeletal musculature of the facial and neck regions.

Anger has a tendency to overrun the mind and body and it is generally accepted by Western psychologists that anger can distort a person’s perspective of a situation and reduce their ability to make wise decisions. As we discussed in a paper that we published in the psychology journal Aggression and Violent Behaviour, in addition to causing people to say and do unpleasant things, anger can also cause people to behave irrationally. For example, a few years ago we were guiding a meditation retreat in the Snowdonia Mountains of North Wales where one of the participants was a middle-aged lady who was very angry because she couldn’t get her mind to relax. Part way through one of the meditations, it became apparent that one of the male participants in the group was a ‘breather’. ‘Breathers’ are those people that breathe really deeply and loudly during meditation so that everybody else can hear them and so that everybody knows they are ‘serious’ about their practice. Anyway, about half way through this particular meditation session, it just became too much for the lady who broke her silence and in an angry voice suddenly shouted out ‘stop breathing’!

The point we have been trying to make above is that anger is a major obstacle to happiness and spiritual development. It is a sign that a person’s ego is very much in tact – which from the point of view of the meditation or spiritual practitioner – means that there is still a tremendous amount of work to do. As a general rule, the smaller the degree to which a spiritual practitioner’s thoughts, words, or actions are influenced by ego (and therefore anger), the closer they are to attaining Buddhahood. However, whilst this general rule applies for practically all stages of the spiritual practitioner’s journey, it no longer applies when they have awoken to full Buddhahood.

For a fully enlightened Buddha, the moment a thought or feeling arises in their mind, it is immediately liberated. The Buddhas perceive clearly that all phenomena – including those of a psychological nature – are absent of an intrinsically—existing self. They see that everything that manifests has no more substance than a mental projection or a dream. As it says in the heart sutra, the Buddhas understand that form (i.e., phenomena) is emptiness and emptiness is form. The Buddhas are not bound by concepts such as self and other, past and future (i.e., time), or here and there (i.e., space). Consequently, their mind is unlimited – it is free of any form of attachment or aversion.

This ability of Buddhas to never become attached to physical or mental objects means that they are free to manifest whatever feelings might be most skilful and compassionate within a given situation. In effect, the Buddhas have uprooted the causes of negative emotions to such an extent, that they are now free to use so-called ‘negative emotions’ as they see fit. Ultimately, the Buddhas are 100% focussed on liberating other beings from suffering. They are overflowing with unconditional kindness, compassion, and patience, but if it is a blast of anger that is required to jolt a person to start truly practicing spiritual development, then it will be duly administered. This is very different than pretending to be angry (e.g., as a parent might do) in order to communicate feelings of disapproval towards another person. The type of anger that we are referring to here is very real – it is primordial anger but there is absolutely no ego mixed in with it. Due to the rawness of this anger and the fact that it is not tainted by ego, it enters deeply and directly into the recipient’s mind and gives them a clear choice in terms of embracing or rejecting the Dharma (truth/teachings).

There are quite a number of examples of enlightened beings using this primordial anger to benefit others. Probably the best known example amongst Westerners is that of Jesus Christ when he over-turned the tables and started throwing the traders out of the temple. Buddhist practitioners might have heard about the 11th century Tibetan spiritual adept Marpa who would even administer a physical beating where he felt it would be of some long-term benefit. Another reasonably well-known and much more recent example is Lama Yeshe who died in 1984 – there are reports that he once got hold of a pick-pocket (i.e., a thief) and gave them a right good shaking in order to make them see sense. There are also examples of Zen teachers becoming angry with their students and in some cases this actually prompted an intuitive leap or a sudden flash of realisation.

For the everyday meditation practitioner such as you and us, anger can make it almost impossible to stabilise the mind and it can significantly disrupt a persons’ spiritual progress. Consequently, every effort should be made to practice patience and kindness and to never act out of anger. However, for the fully enlightened Buddhas, although their very being overflows with joy, wisdom, and compassion, it does seem that they can and do use primordial anger as a very skilful and effective means of teaching. This is quite a dangerous subject to write about because some meditation practitioners or teachers could misinterpret what we are saying and start believing that it is acceptable to be angry. However, given that there are reports of Buddhas exhibiting anger, then it seems appropriate to offer an explanation as to why this might be. Another reason for writing this post is because in the event you are one of those handful of people fortunate enough to meet a fully-enlightened teacher – you’ll be less likely to become all haughty and self-righteous if they decide to give you verbal kick-up the backside!

Ven. Edo Shonin & Ven. William Van Gordon

Further Reading

Dalai Lama. (2001). Stages of Meditation: Training the Mind for Wisdom. London: Rider.

Day, A. (2009). Offender emotion and self-regulation: Implications for offender rehabilitation programming. Psychology, Crime and Law, 15, 119-130.

Huang Po. (1982). The Zen teaching of Huang Po: On the transmission of the mind. (Blofeld, J., Trans.) New York: Grove Press.

Novaco, R. W. (2007). Anger Dysregulation. In T. A. Cavell, & K. T. Malcolm (Eds.), Anger, Aggression, and Interventions for Interpersonal Violence (pp. 3-54). Mahwah, NJ: Erlbaum.

Shonin, E., Van Gordon W., & Griffiths, M. D. (2014). The emerging role of Buddhism in clinical psychology: Toward effective integration. Psychology of Religion and Spirituality, 6, 123-137.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014). Mindfulness meditation in American correctional facilities: A ‘what-works’ approach to reducing reoffending.Corrections Today: Journal of the American Correctional Association, March/April, 48-51.

Shonin, E., Van Gordon W., Slade, K., & Griffiths, M. D. (2013). Mindfulness and other Buddhist-derived interventions in correctional settings: A systematic review. Aggression and Violent Behavior, 18, 365-372.

Wright, S., Day, A., & Howells, K. (2009). Mindfulness and the treatment of anger problems. Aggression and Violent Behaviour, 14, 396-401.

How to Tame a Monkey Mind

How to Tame a Monkey Mind

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Within Buddhism, the term ‘monkey mind’ is sometimes used to describe people that have very unsettled minds. If you have a monkey mind, it basically means that just like a naughty monkey, your mind constantly jumps from one thing to another and only very rarely does it actually settle down. People with monkey minds might be engaged in some kind of task or conversation, but they quickly succumb to boredom and their mind begins to wander off again. The monkey mind condition normally becomes apparent to people when they start learning meditation. Indeed, people that are new to meditation frequently experience great difficulty in holding their concentration on a single meditative object (such as the natural flow of their in-breath and out-breath). We are not aware of any empirical research that has attempted to quantify the prevalence of the monkey mind condition, but we would estimate that most people would admit to having experienced monkey-mindedness to a greater or lesser extent.

In general, people with a more severe form of monkey-mindedness are quite easy to spot because in addition to being mentally restless, they are invariably also very physically restless. Of course, there can be many reasons – including medical ones – that may influence the degree of physical unrest that a person exhibits. However, generally speaking and based on our experience, if a person finds it difficult to sit still and always has to be doing something, then this is a sign that they may be afflicted by monkey-mindedness. Another good indicator of monkey-mindedness is when an individual is following a certain line of dialogue or conversation and they suddenly go off on tangents and introduce completely-unrelated topics. In fact, we encounter quite a number of people that can thread together what seems to be an endless string of completely-unrelated topics and hold (what they deem to be) a ‘conversation’ for hours on end. Perhaps the monkey in the mind of people like this is bigger than the average-sized monkey or perhaps it is just particularly naughty and restless – who knows?

Although monkey-mindedness often reveals itself through an individual’s physical demeanour and comportment, some people try to conceal their monkey mind. For example, as part of our vocation as Buddhist monks, we have been present at or facilitated a large number of meditation retreats, and as with most of life’s pursuits, there is a tendency for people at meditation retreats to try to give the impression that they are very experienced and/or are much more accomplished than everybody else. You would probably be surprised at the lengths that some people go to in order to convince others that they are a ‘serious’ meditator. Indeed, some people sit in what they believe is meditation for hours on end without flinching or moving a muscle, and whilst keeping a very solemn expression on their face. For people who are new to meditation, seeing others behave like this can actually be quite intimidating – we’re not sure that it creates a hostile environment but it certainly doesn’t help people to feel welcome and at ease.

Despite their attempts to convince people otherwise, you only need to observe these ‘serious meditators’ when they get up and leave the meditation hall to see that their mind is far from disciplined and serene. Because such people are more interested in giving the impression of practising meditation rather than actually practising it, then it doesn’t take long before the ego-monkey in their mind reveals itself and does or says something that is selfish and/or hurtful to others. In fact, on several separate occasions, we have observed a meditator sitting very seriously, but due to trying to supress or ignore their monkey mind, they allow psychological pressure to build-up. The next thing that happens is they suddenly can’t take it anymore and they end up rushing out of the meditation hall.

The wisdom and lesson that can be learned from the above example of the overly-serious meditator is that if we try to ignore or supress the monkey mind, it can lead to both internal and external conflict. The same thing happens if we are too rigid and serious in our efforts to tame the monkey within. In other words, in order to begin taming the monkey mind, in addition to a certain degree of meditative-technical knowhow, we need a great deal of patience, gentleness, perseverance, and a good sense of humour.

If we understand that on the one hand, taming the monkey mind requires lots of effort and is arguably the most important thing we will ever do in our lives, but on the other hand personal and spiritual growth takes time and cannot be forced, then we create the optimum frame of mind for enjoying the process of transforming unwholesome habits and for progressing along the path of awareness. In order to tame the monkey mind, we need to become aware of its undisciplined nature but in a manner that keeps things light, spacious, and airy. As we discussed in our post on ‘the absorbing mind’, the simple act of observing and becoming aware of our thoughts and mental processes helps to objectify them and to loosen their hold over us. However, if we try to watch our thoughts and feelings too intensely then despite our efforts to do the opposite, we end up giving them too much power and importance.

Therefore, when we practice awareness of our thoughts and of our mental processes, we should do so with a very big and generous mind. This means that we accept the mind as it is and that we don’t try to manipulate it. If the mind is particularly wild and out of control that’s absolutely fine – all we do in this situation is take the unruly mind itself as the object of our awareness. In effect, what we are doing is setting the mind free within the field of our awareness. Because we are not holding onto the mind or offering it resistance by trying to keep it under control, it has no alternative but to begin to calm and settle. Believe it or not, attempting to modify the mind actually runs contrary to the general principle of meditation which is that tranquillity and wisdom are naturally present in the mind and will arise of their own accord when the correct conditions come about. One of these ‘correct conditions’ is simply observing and nourishing the mind through meditative awareness. A metaphor that we have used previously to help explain this principle is that of a garden fish pond – every time the garden pond is stirred or interfered with, the water becomes muddy and unsettled. However, if a person sits quietly next to the pond and simply observes it, the water becomes perfectly still and clear again.

The monkey mind will remain a monkey mind for as long as we choose not to tame it. We might decide that we don’t have a monkey mind or that we do have one but that it doesn’t need to be changed. However, if we are being truthful with ourselves and if we examine the mind closely, unless we are already very spiritually enlightened, then we are likely to see that it is only very rarely (if at all) that we experience true peace of mind. Indeed, irrespective of whether or not we are aware of the wild nature of our minds, having a mind that is always racing around – constantly jumping to and fro between the past and the future – eventually causes us to become physically, mentally, and spiritually exhausted. In fact, it is our personal view that a lot of mental health problems such as anxiety, stress, and depression arise because people have very unruly minds and are without the knowledge of how to properly tend to their thoughts and feelings. However, it is also our view that by practising full awareness of all of our thoughts and mind movements, we can begin to take care of our monkey mind until it gradually learns to sit in perfect stillness and quiet.

Ven. Edo Shonin & Ven. William Van Gordon

The Top Ten Mistakes made by Buddhist Meditation Practitioners

This week’s post is an article that we recently published in The Buddhist Voice: The Top Ten Mistakes made by Buddhist Meditation Practitioners. We wrote this paper with our friend and colleague Prof Mark Griffiths and the full citation is as follows: Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014). The top ten mistakes made by Buddhist meditation practitioners. Buddhist Voice, 1(5), 22-24.

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The Top Ten Mistakes made by Buddhist Meditation Practitioners

There are many excellent Buddhist texts that focus on how we should practice meditation – but it’s not always easy to come across material that specifically points out where meditation can go wrong. Based on a review of both the scientific and Buddhist literature, and on observations from our own research and practice of meditation, this article considers what we believe to be the top ten mistakes made by Buddhist meditation practitioners:

1. Not starting to meditate: Although not taking up the practice of meditation can’t really be said to be a mistake made by people who meditate, we decided to include this because there are clearly people that are interested in practicing meditation but never actually get round to doing so. For example, a recent survey by the UK’s Mental Health Foundation found that more than half of British adults would like to practice meditation, but only a quarter actually do so. Despite our best intentions and no matter how many meditation books we might read, if we never actually get around to practicing meditation, then the fruits of meditation practice will never develop.

2. Giving-up once started: As with many things in life, it is not uncommon for people to begin practicing meditation enthusiastically, but then give up as soon as they encounter a minor difficulty. One reason why many Buddhists don’t keep up their meditation practice is because they have unrealistic expectations as to what meditation entails. Meditation is not a quick-fix solution. Long-lasting spiritual growth requires perseverance and a great deal of practice. Thinking that meditation can immediately solve all of our problems or change our life overnight is a mistake. However, just as all effects follow a cause, the day-in day-out infusing of all aspects of our life with meditative awareness gradually begins to soften the conditioned mind and – over time – allows rays of tranquillity and insight to slowly break through. When correctly practiced, meditation can be extremely hard work and requires us to be patient and compassionate with ourselves. However, meditation also requires us to thoroughly enjoy life, no matter what situation we find ourselves in. Meditation isn’t easy, but it can – and should – be fun!

3. Not finding a teacher: An accomplished spiritual guide is necessary for effective meditative and spiritual development. Many people underestimate  the importance of this point, and misunderstand the role of the spiritual guide more generally. From the Buddhist perspective, the role of the spiritual guide is not so much about transmitting extensive volumes of teachings, but more about removing obstacles that cloud the mind and prevent its true nature from shining through. In other words, the teacher’s role is about removing confusion from the mind rather than cluttering it up with more concepts and theories. The spiritual guide has been likened to a skilful surgeon that carefully cuts away infected or damaged tissue. This can be a painful process, but it is necessary to make a full recovery. In a research paper that we recently published in the Journal of Religion and Health, we showed that meditation practitioners made better progress where they felt they were guided by an experienced meditation teacher. Given that most people’s minds have had many years to become highly accomplished in the practices of mindlessness and self-centredness, a skilful guide is required to help undo this deep-rooted conditioning.

4. Finding an unsuitable teacher: Worse than not finding a spiritual guide, is following one who is inappropriately skilled and qualified. People can spend many years practicing ineffective meditation techniques and achieve little more than bolstering the ego (and bank account) of their chosen guide. Meditation teachers who offer palm readings in exchange for money and/or that (try to) predict lottery numbers are quite easy to identify as frauds. But things can get a little trickier when, for example, a teacher without authentic spiritual realization happens to be a holder of an established lineage, has extensive scholarly training, and/or is a ‘recognised’ reincarnate lama. With such credentials, it can be very difficult for people to discern whether or not they are being led astray. To perform the role effectively, the spiritual teacher must be highly skilled in understanding and guiding people’s minds. According to the 15th century Tibetan Buddhist saint Tsong-kha-pa, a suitable spiritual guide is one who is “thoroughly pacified”, “serene” and “disciplined”. So as Buddhist practitioners, we should ask lots of questions and take time to get to know our prospective meditation teacher. However, at the same time, we should avoid having too many preconceived ideas and should try not to listen to other people’s opinions. Realized spiritual guides can take various guises and may not always fit what we deem to be the ‘perfect mould’. A good question to ask ourselves is:  ‘Do I feel enriched physically, mentally, and spiritually when in this person’s presence’? Try to allow your intuitive mind to answer this question rather than taking an overly-analytical approach.

5. Trying too hard: Trying too hard to make progress meditatively and/or spiritually can often lead to extreme behaviors. Extreme behaviors can cause life to become unbalanced and invariably give rise to unhealthy consequences. We discussed this in a recent issue of the Australian and New Zealand Journal of Psychiatry in which we highlighted the scientific evidence showing that over-intensive meditation practice can actually induce psychotic episodes. Therefore, what we should really be aiming to do is to implement the Buddhist teachings of adopting a ‘middle-way philosophy’ towards our meditation practice (i.e., between too-little and too-much meditation). An approach of ‘short sessions, many times’ is generally preferred by Buddhist teachers – but the most important thing is to adopt a meditation routine that works for the individual.

6. Not trying hard enough: Meditative development requires us to make the ‘right effort’ at all times. Sometimes people try to cram in their meditation practice with all of the other activities of their lives and then make the excuse that they don’t have time to practice. However, this approach often leads to a stressful attitude towards meditation and for some people the practice may quickly start to become a chore. Therefore, the trick is to not create a separation between your meditation practice and the rest of your life. In fact, it’s when you blow out your candles and stand up from your meditation cushion (or chair) that the practice really begins. While sitting at the computer, cooking the dinner, doing the weekly food shop, or even when going to the toilet, do your best to do so meditatively. Real meditators are those that can practice ‘on the job’. Try not to battle with yourself – make the present moment your home and simply bring your awareness to whatever you are doing.

7. Forgetting about death: One of the main reasons why people’s meditative practice goes astray is because they forget about death. We only have to look in the mirror to be reminded that from the moment we are born, every single day of our lives that goes by brings us closer to our death. We can’t hide from death nor can we predict when we will die. In fact, at any one time, the only thing that separates us from death is a single breath in or out. In general, people are complacent about death and continue to immerse themselves in totally meaningless activities. However, such complacency quickly disappears when people find themselves at death’s door. The Buddhist teachings explain that if  we haven’t made our human rebirth into a precious one (i.e., by infusing our life with spiritual awareness), then at the time of death we will be totally confused and tormented by regret and fear. At this time, family, friends, possessions, and reputation count for absolutely nothing. Our life will have been wasted and we will be leaving an island of jewels (i.e., the human rebirth) empty handed. So there really isn’t any time to delay our spiritual practice because all we can take with us when we die is that which we have accomplished spiritually – everyone and everything else must stay behind. So a good Buddhist practitioner is someone who, in every single breath and every single heartbeat, is deeply aware of the uncertainty of the time of death as well as its inevitability. From this perspective, perhaps death might even be thought of as the meditation practitioner’s best friend.

8. Letting doubt overrun the mind: If death is arguably the meditation practitioner’s best friend, then doubt is probably their worst enemy. Having met a suitable spiritual guide, doubt is what causes people to begin to find ‘faults’ in their teacher’s character and break their sacred connection to the Buddha-Dhamma. Unfortunately, just as a branch withers and dries up when it falls from the tree, the same happens when the connection with the spiritual teachings is severed. It’s not that doubt should be feared or run away from because it is a necessary part of spiritual growth. However, what we need to do is to know how to deal with doubt when it arises. In general, the reason why doubt arises has less to do with people becoming suspicious of the teachings or teacher, and more to do with them becoming suspicious of themselves and their own experiences. So when doubts arise, take a few deep breaths and centre yourself in the present moment. Give yourself plenty of time to examine your doubts and use them as a means of becoming a stronger practitioner. Rather than a blind conviction in the teachings or teacher, the best antidote to doubt is logical reasoning and reflection from a centred and stable mind-state. Actively reason things through but most importantly, rely on your own experiences. In short, if you are confused, then enjoy being confused!

9. Becoming dependent on meditation: In papers that we recently published in the British Journal of General Practice and the Journal of Behavioural Addictions, we referred to the risk of people actually becoming addicted to meditation. This is consistent with the Buddhist classical literature that contains cautionary notes regarding practitioners becoming overly attached to meditative bliss. Indeed, it seems that some people can even confuse meditative bliss (Sanskrit: prīti) with the state of enlightenment. Getting ‘stuck’ in states of meditative bliss (e.g., by exclusively practicing shamatha meditation) is a bit like taking painkillers when what’s really needed is an appendicitis. In other words, meditative bliss helps to calm the mind but it dosn’t remove mental afflictions at their roots – that’s why a combined approach of shamatha with vipashyana meditation is generally preferred. Also, the idea is not to use meditation to escape from the world and its problems, but as a tool for developing and engaging a compassionate heart.

10. Being a ‘meditation practitioner’: When, after many years of meditation practice, we eventually begin to experience some of the fruits of meditation that we have worked so hard for, it’s easy to start to think we have become a highly-accomplished meditation practitioner. We might think that there is no longer any clinging to a sense of self, and that we have finally conquered the ego. Indeed, it’s unfortunately not uncommon for meditation practitioners to do a good job in uprooting large portions of their ego-clinging, only to become attached to the idea that they are somebody that has defeated the ego. Of course, this situation is simply another example of the ego reclaiming its territory and of us deceiving ourselves once again. Therefore, from the outset, what we should be aiming to do is to completely let go of the concept of ‘being a meditator’ and even of ‘being a good Buddhist’. In fact, if a person is in any way caught up in regarding themselves as a ‘meditation practitioner’, then they’ve’ve totally missed the point!