Entrapped...Body, Mind and Soul

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You submitted the following rating and review. Tantric and Kundalini teachings also use the body as path to evoke certain energetic states or create certain image-driven mind states. Many people have also found that using the body as the meditative object helps bridge the gap between their meditation practice and daily life. They find they can bring mindfulness into work and personal situations by dropping their attention to the breath or to the body sensations that are arising.

Finding the arising sensations in your feet when dealing with a difficult colleague, staying with the breath when caught in traffic, and keeping your awareness in the hands while disagreeing with your partner are all examples of using the body to stay centered in daily life. The body can be a path to the realization of the truth of the dharma.

This is called the arising of insight. For example, through mindfulness of changing body sensations, you directly realize anicca, or impermanence. By being aware of what happens in the body, you are able to directly experience duhkha, or suffering, that comes when you cling to things as if change were not inevitable. You may witness yourself trying to hold on to a relationship, to the attractiveness of your body, or even to a favorite possession.

In the clinging your body feels tension, fear, and discomfort, and you realize that such an attitude toward life only brings suffering. In turn you may begin to develop a more spacious approach to life. The arising of such insights is a natural unfolding of mindfulness practice, and they will occur whether or not you use the body as a path; however, they are more accessible for some yogis through the body. It is very liberating to have these direct insights, but it can also be emotionally disorienting.

Many yogis get lost or stop at this stage. When unusual or disturbing moments arise in practice, you can stay present with them by maintaining body awareness.

Entrapped...Body, Mind and Soul

You most likely already know the problems of using the body as path. It is easy to be lazy or indulgent in your desires or to rationalize avoiding the difficult aspects of practice. Sense desire is very beguiling, which is why the Buddha sought to counterbalance the lures of the body by revealing how temporary and illusory its pleasures are.

There are a thousand ways to place your comfort ahead of your growth, to postpone practice, or to get lost in wanting mind. Additionally, misunderstanding the nature of body can create the illusion of self, invite contraction and grasping of the mind, and bind you to your suffering. For all these reasons, it is easy to see why the body has so often been reviled as the enemy of spirit. Yet one must ask: Are these primarily problems of the body, or are they hindrances of the mind?

This distinction is important because it is easy to fall into a state of disinterest in the body, which is really a disguised form of aversion. Likewise, it is easy to succumb to a cynical or nihilistic antilife attitude and mistake it for a spiritual one. There are those on the spiritual path who feel superior for having renounced the body but who are actually hiding from life's challenges.

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In hatha yoga there is also the problem of turning what is a spiritual practice into a health worshiping practice. Yogis will talk with pride about their spiritual practice when actually their attention is focused on becoming more flexible, stronger, or stress free. This does not mean that you should ignore the health aspect of your body or abuse it in the name of spirituality, for there is no compassion or loving-kindness in such behavior.

But you should be honest with yourself. Honesty is necessary for being in the moment, and only by being in the moment can the good arise within you. If your main motivation in doing yoga is the health of your body, then fully embrace it as your practice, not just on the yoga mat.

Practice loving-kindness toward your body by not abusing it in the rest of your life, and practice mindfulness by staying just as interested in it when it becomes sick, starts to age, or is no longer dependable. For you, as with everyone, there will come a time when the body no longer elicits attachment and emotional vicissitudes are no longer of great importance. For most people this realization comes at some point in the aging or dying process, without much preparation, and usually evokes fear and dread.

But if you are actively practicing on the path, this knowledge arises as part of your spiritual unfolding; instead of fear, it brings with it an ability to live now, as though one's death were imminent. The material benefits of this world are fleeting and must not be clung to; one must look to a deeper source for happiness. This is the point of the Buddha's teaching on mindfulness of the body-to help us discover that "deep sense of urgency" that will lead us to "right vision and knowledge" and deliver us into the "wisdom and fruition of Holiness.

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It must also be acknowledged that to talk of path is itself a contradiction, for there is really nowhere to go-you are already your true nature. But to not speak of path is to deny the possibility of discovering this truth for yourself. Only when you know it for yourself can you be fully alive in this moment. Eliot spoke to this paradoxical truth when he wrote in Four Quartets: