A passage from book "Mindfulness in plain english"
The object of vipassana practice is to learn to see the truths of impermanence, unsatisfactoriness, and selflessness of phenomena. We think we are doing this already, but that is an illusion. It comes from the fact that we are paying so little attention to the ongoing surge of our own life experiences that we might just as well be asleep. We are simply not paying enough attention to notice that we are not paying attention. It is another catch-22. Through the process of mindfulness, we slowly become aware of what we really are, down below the ego image. We wake up to what life really is. It is not just a parade of ups and downs, lollipops and smacks on the wrist. That is an illusion. Life has a much deeper texture than that if we bother to look, and if we look in the right way. Vipassana is a form of mental training that will teach you to experience the world in an entirely new way. You will learn for the first time what is truly happening to you, around you, and within you. It is a process of self-discovery, a participatory investigation in which you observe your own experiences while participating in them. The practice must be approached with this attitude: “Never mind what I have been taught. Forget about theories and prejudices and stereotypes. I want to understand the true nature of life. I want to know what this experience of being alive really is. I want to apprehend the true and deepest qualities of life, and I don’t want to just accept somebody else’s explanation. I want to see it for myself.” If you pursue your meditation practice with this attitude, you will succeed. You’ll find yourself observing things objectively, exactly as they are — flowing and changing from moment to moment. Life then takes on an unbelievable richness that cannot be described. It has to be experienced.
Two passages from book "Loving kindness in plain english"
Mindfulness is one of the most important teachings of the Buddha. From the day he attained enlightenment until he passed away at the age of eighty, in almost every teaching the Buddha emphasized mindfulness. Reading in the Discourse on Loving-Friendliness that the Buddha considered the practice of metta as equal to that of mindfulness, we recognize how highly he regarded it. Mindfulness is essential: mindfulness discovers and sustains loving-friendliness. But mindfulness by itself is not enough. Without loving-friendliness, our practice of mindfulness will never successfully break through our contracted sense of self. Yet mindfulness is a necessary basis for developing loving-friendliness. The two are always developed together.
When we associate our minds with loving thoughts, we experience profound benefits. Affirm loving-friendliness in your thoughts and deeds, not as a chore, but in a way you truly enjoy. It will become like second nature, and resentments and fears will slowly disappear...Repeat loving thoughts over and over until metta takes hold in your mind. When you practice regularly and a difficult situation arises, metta will be there to help....As your loving-friendliness grows it becomes more stable; you may find that even when somebody is very upset with you, you can still maintain your composure. You can remain calm and cool if you are practicing metta. When your mind is fully charged with loving-friendliness you can help an angry person calmly and peacefully. You can see how the other person suffers from his or her anger. When your response is calm and relaxed the other person also can become calm soon. This comes to you naturally...How do we practice well? Start the day with loving thoughts. As soon as you wake up in the morning, remember that you want to live a healthy and peaceful life. What you do early in the morning has an impact on your mind the rest of the day. Be friendly with yourself, be warm. Be loving and kind. Don’t cause yourself harm in thought, word, or deed. Forgive those who have offended you. Don’t put yourself in a higher position than others. Understand that we all have weaknesses. All of this opens the door to truly understanding the roots suffering. And when we truly understand suffering, we can truly practice well throughout each day and throughout our life.
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