Chapter 10 slow yourself down

Chapter 8 slow yourself down

 

Once we slow down, we will notice an interesting thing. When we experience more space in our hearts, we also have more space between ourselves and our emotional reactions. We will still respond with inertia, but these reactions will not concern us.

 

Slow down does not necessarily mean meditation. Slow down means paying more attention to the internal and external spaces in your life; reducing the time spent in a cinema or watching TV, do something closer to nature, such as resting on a rocking chair or enjoying daffodils in a garden.

 

To slow ourselves down, We must connect ourselves with our own life and open nature. When encountering difficulties in production, most people have the habit of accelerating. At this time, slowness is particularly important. It's not easy for us to slow down and make ourselves aware of what is happening around us, but it is very helpful to us.

 

Some people are in a rush like caffeine in the blood (even if they don't drink coffee), which means they lack natural energy. When people get up early in the morning, they begin to be anxious about the needs of their lives. We should try to slow down occasionally to put more space in our lives. when we wake up, we will not blindly move like a robot. In the next day, we will be able to live in the present.

 

There is a saying in Tibet that I think is quite true: "Good luck people will pay attention to their heads and hair early in the morning, while bad luck people will look at their own shoes ." This section describes "good luck. So when we get up in the morning, let's sit straight and then feel ourselves, and pay attention to our heads and hair before doing other things. Don't rush to wear my shoes. I used to do this, and my mother always reminds me of it with that sentence.

 

Separate basic nature from habits

 

Once we slow down, we will notice an interesting thing. When we experience more space in our hearts, we also have more space between ourselves and our emotional reactions. We will still respond with inertia, but these reactions will not concern us. For example, we may respond with persistence, but do not feel too persistent. Or we may respond with an attack, but do not really feel the feeling of being attacked. This is the beginning of distinguishing your true nature from your habits.

 

It is important to know that these emotional reactions are not true. We learned these reactions from our families, schools, and society. Our parents taught us what to cherish and how to respond to things. For example, when someone on the highway exceeded our car, we found that our reaction was fierce, just like what our father would do. At this time, we may try to slow down and think about our own responses. We may find this strange way in comparison with the usual responses.

 

Many inertia tendencies come from seeds that we could not trace in the past. They lie in the arryah consciousness until they are started by specific factors and conditions, at this moment, we find ourselves reacting with persistence, jealousy, insecurity, or aggressiveness. No matter where they come from, we must learn to decouple from our nervous habits. This does not mean not to respond to things, which means to be aware of your own reactions. They are neither constant nor solid, and we can look at them in a rational and helpful way.

 

Emotion can control us only when we are unaware of it. It is like a dog's tail shaking to put everything upside down. This makes us feel bad about ourselves, and we will have a huge self-counterattack in our hearts, and then respond automatically. However, they are marked with a terrible, "or" wrong "label, and have the taste of a fresh who seems to imply that they should not happen and should be as pure and awakened as Buddha. Simply suppressing the reaction will cause a rebound and explosion in the future. Try to start with a more mature and legal approach.

 

 

Also known as ''storage consciousness ", the karma brands of body, language, and meaning can be stored and matured when necessary karma arises. Compared with other aspects of the mind, such as the more dynamic aspects of the senses and consciousness, aleye is relatively dull and inactive, but it is the basis of confusion. When the first phase of sleep has not yet begun to dream, we will directly experience aleye.

 

 

The difference between the two is that they are aware of the nature of the "reaction" and the performance of the "reaction. Remember, these habits come not only from this life, but also from the multi-generation inertial reaction. They may be complex, profound, and difficult to remove, but they are not very threatening, because our habits are not really us. This is the difference between habits and nature.

 

 Increase confidence

 

If we are not too confused or too strict with ourselves, we will be able to respond beyond our habits and find our own rational. Less recognize the plaque L>-J, more agree with their own basic nature, will naturally understand everything. If you have more space in your mind, you will not take your response too seriously. We can look at our responses like watching our children play and know that they will soon consume themselves.

 

In this way, when we see our emotional self-ablation, we will be able to gain confidence, no longer lose reason, or become our own emotions. Because we are not very concerned about this "responder", we will not be fascinated by the pure-tutorial views or the self-attacking views of "bad me. Even if we haven't fully awakened, we can see that none of these are solid or non-black-white, so that our emotions will not be at risk of creating evil businesses. Just as if they were not fascinated by their thoughts, they would not create strong karma. Such maturity is important.

 

When a person wants to fight, he wants to study his opponent. Similarly, we must study our own emotional reactions. Just like all the traps of reincarnation, no matter how we avoid falling into it, we will inevitably fall into it. Emotional reactions are more difficult to handle than the body's senses. We can keep exercising until the muscles are sore. We can endure headaches and don't touch aspirin, but we are impatient with emotional confusion and confusion.

 

It is important to learn to relax simply when there are strong feelings such as frustration, insecurity or fear. You do not need to label them with "bad" or "unpleasant" labels, or drive them away, this is much easier and more effective than escaping from fear or getting rid of terror, because it will not be useful if you want to escape or get rid of terror. If we open our hearts to accept our own emotions, we will discover their awakening potential. In the feeling of fear, we will know its strange energy, and in the face of fear, we will have no fear. Once so, we are no longer a dog with its tail shaking, but a lion or a real warrior, a warrior with a spine standing straight on the solid land.

 

In this way, we cultivate true confidence that our entire person will become very sincere and unemotional. Regardless of our mentality, we will be more reliable when doing everything.

 

Coexistence with melancholy

 

We can bring our senses into melancholy in the same way. People usually feel bad when they are depressed. If we don't know what it is, it will knock us down. But when we catch the trick, we can give it a larger space, coexist with it, and then let it go.

 

Usually, when the dark corners we have been hiding for a long time and don't want to face actually emerge, melancholy will appear. We may feel a tight knot in our chest, a very anxious feeling, or a split in front of the ground, and we will fall into the abyss, or we just feel sad.

 

Melancholy is usually accompanied by a strong physiological sensation. In the Tibetan tradition, this kind of physiological imbalance is called "Sok lung" or "wind disturbance. However, whatever the feeling, remember that melancholy is just experience, and melancholy experience is very important to all aspects of the mind. When we know our own heart, it will feel more free and less fear.

 

Whether it is physiological or conceptual melancholy, it is important to relax as much as possible. Do not feed it physically, mentally, or emotionally with fear. There is no need to confront or recognize the reactions of these habits, which only makes them look more solid and difficult-literal translation is the gas that flows in the lifeblood ". In Tibetan medicine, this refers to physiological imbalance: The gas in the lifeblood is disturbed, which usually causes melancholy, anxiety, and delusion. To process. At the beginning, when we had a melancholy experience, the situation would not be too serious. It would be a headache; if we put our senses into melancholy, it would not take over our lives.

 

It is important to understand that "bitter" is not exclusive to individual. It is part of the overall life of mankind and a common thing for us. Being aware of the pain can bring a great deal of understanding, rather than thinking about it or judging it. Any kind of feeling is awakened, which allows us to appreciate any experience.

 

Courage and patience

 

The mind of practice is a calm heart. We should not be taken away by our own thoughts or emotions. We should not give up with a tail in front of the fight, like those fighting dogs.

 

When powerful habits strike, we are usually difficult to stand up, but the mind of practice can accept all thoughts and emotions. We should never be intimidated by our own hearts.

 

All our preferences, difficulties, and pains arise from a sense of self-importance. Self attachment is a strong habit. We cannot expect it to disappear overnight. We can look at the importance of ourselves as the same old guy who does not want to leave us, to solve this problem, we need to be brave and patient.

 

When I was a young man in my hometown in India, I was always looking for me. When I was chasing me, I always ran away. One day I decided to stand there, and at the beginning it went around me, but I didn't know how to do it, and finally I left. We can also face our habits in the same way.

 

The maturity of all beings is different, but they all have the same potential. From this point of view, everything will be useful to all of us. We are not talking about the great meditation experience here, but about how to use the meditation of mind training to deal with our daily experience in a relatively imperceptible category.

 

So don't think that when we become a practitioner, we must get rid of most of our minds. This is a mistake in our minds. No matter what experience is, our "direct experience" is the foundation of practice. We don't need to react to our emotions or indulge in them, as long as we give them space and clearly look at it.