Thoughts on “Mindfulness”

by Ajahn Sumedho

From off the Web

Meditation and Psychotherapy 

“I was invited to a conference in Gloucestershire not so long ago which was all about dealing with spiritual crises. There were therapists, psychiatrists and counsellors there talking about mindfulness, because this word ‘mindfulness’ seemed to be the main topic of interest, which I thought was very good.

The way to liberate the mind is through mindfulness or awareness, and this is the essence of the Buddha’s teaching; this is the important one.

It isn’t that people in general are never mindful or always heedless and ignorant, but speaking for myself, it never meant anything to me in the past; it wasn’t raised up as anything significant. I would be mindful under certain circumstances, but I didn’t know what mindfulness was; I was just that way because the conditions were there for it. And in life-endangering situations, I would be particularly mindful. People would ask me afterwards, ‘Were you frightened?’ And I would say, ‘No, I was very mindful.’

It wasn’t that I had trained myself to be that way; it was just that I was naturally alert on those occasions; it just happened as part of the life-preservation instinct. We didn’t call it ‘mindfulness’, of course, and it wasn’t appreciated even though it had happened. After developing meditation over the years, however, I began to recognize and understand the power of it rather than just seeing it as a technique or a way to gain some limited state.

Psychotherapy gives a forum for talking about things that you would not perhaps talk about in other circumstances. It can be quite useful for allowing fears to become conscious, especially the darker aspects of the psyche. You can’t talk to just anybody about these things because you need someone who will listen to you without making judgements or giving advice, so having that facility can initially be quite useful as a skillful means.

But if that process becomes addictive, you can get too interested in yourself as a person. In meditation, on the other hand, you don’t find your personality that interesting after a while.”

http://buddhismnow.com/2010/07/01/meditation-psychotherapy/#comment-20555The path of mindfulness is the path of no preferences

The path of mindfulness is the path of no preferences. When we prefer one thing to another, then we concentrate on it: ‘I prefer peace to chaos.’ So, then, in order to have peace, what do we do? We have to go to some place where there is no confusion, become a hermit, go up to the Orkneys, find a cave.

I found a super cave once off the coast of Thailand. It was on a beautiful little island in the Gulf of Siam. And it was my sixth year as a monk. All these Westerners were coming to Wat Pah Pong-Western monks. And they were causing me a lot of sorrow and despair. I thought: ‘I don’t want to teach these people; they’re too much of a problem; they’re too demanding; I want to get as far away from Western monks as possible.’

The previous year I had spent a Rains Retreat with five others. Oh, what a miserable Rains Retreat that was! I thought: ‘I’m not going to put up with that! I didn’t come here to do that; I came here to have peace.’ So I made some excuse to go to Bangkok and from there I found this island. I thought it was perfect. They had caves on the island and little huts on the beaches. It was the perfect set-up for a monk. One could go and get one of those huts and live in it. And then go on alms-round in the village.

The village people were all very friendly, especially to Western monks because to be a Western monk was very unusual. We could depend on having all the food we could possibly eat, and more. It was not a place that was easy to get to, being out in the Gulf of Thailand, and I thought: ‘Oh, they’ll never find me out here, those Western monks; they’ll not find me here.

And then I found a cave, one with a Jongram, and it was beautiful. It had an inner chamber that was completely dark and no sounds could penetrate. I crawled in through a hole and inside there was nothing. I could neither see nor hear anything. So it was ideal for sensory deprivation: ‘Oh, this is exactly what I’ve been looking for; I can practise all these high Jhanic states. I can go in this cave and just practise for hours on end with no kind of sense stimulation.’

I really wanted to see what would happen. But there was this old monk living in this cave who was not sure whether he was going to stay. Anyway, he said I could have the grass hut on the top of the hill. I went up there and looked, and down below was the sea. I thought, ‘Oh, this is also nice because now I can concentrate on the sea, which is tranquillising.’

There was a Thai monk on the island who was a very good friend of mine and he said: ‘Well, if they find you here, there’s an island about fifteen miles further out-they’ll never find you there. There’s a little hut there, and a little village; the people in the village would love to take care of a monk.’ So I was thinking: ‘You know, possibly after the Rains Retreat, I will go out to that further island.’

I really was determined to escape. I wanted peace and I found the Western monks very confusing. They would always ask lots of questions and were so demanding. So I was all set to spend the Rains Retreat in this idyllic situation.

My right foot became severely infected and they had to take me off the island into the local hospital on the mainland. I was very ill. They would not let me go back to the island and I had to spend the Rains Retreat in a monastery near the town.

Sorrow, despair and resentment arose towards this foot-all because I was attached to tranquillity. I wanted to escape the confusion of the world; I really longed to lock myself in a tomb where my senses would not be stimulated, where no demands would be made on me, where I would be left alone, incognito, invisible.

But after that I contemplated my attitude; I contemplated my greed for peace. And I did not seek tranquillity any more.

Ajahn Sumedho was ordained as a Buddhist monk in Thailand in 1967 and trained under the guidance of the highly respected Thai teacher, Ajahn Chah. He is now the abbot of Amaravati Buddhist monastery in England.

Ajahn Sumedho

http://buddhismnow.com/2009/10/12/path-of-mindfulness/

More about : http://en.wikipedia.org/wiki/Ajahn_Sumedho

 

Things to Consider When You Consider Therapy

TxGoldCouchBeachCTB The process of entering counseling can be very complex for people. For one thing, you want to know that the therapist you choose is someone who will connect with you, and knows the best path to get you where you want to go.

Rapport

Multiple studies have concluded that the single most important aspect responsible for successful therapy is the connection the person feels they have with their therapist. With good rapport, the client finds it easier to open up and tell the therapist what has gone on in his or her life. It needs to be present early in the therapeutic relationship so that the more important therapy goals can be accomplished. When rapport is not established, it is difficult to speak openly. If you do not feel a good connection after 1 to 3 visits, you owe it to yourself to try someone else. (see: The Therapeutic Process)

Qualifications

This initial assessment phase is actually a two-way street. During an initial consultation, the therapist is listening to you as you describe your issues and determining whether they feel competent to help. A good counselor can usually determine rather quickly whom they can and can’t help.  If they feel unqualified to help you, they will give suggestions for a more appropriate match. An example might be discovering your child has an Autism Spectrum Disorder and the therapist is not properly trained in this area. But most therapists are qualified to help with the most common issues addressed in treatment. (see: Why People go to Therapy)

 Costs

Besides rapport and the qualifications of your therapist, you must consider the financial aspects as well. Whether considering full fees or co-payments, here are some things to you should know.

  • Using insurance benefits

When you make the important decision to see a therapist, you may find the perfect provider, or were referred to a specific therapist by someone you trust, only to find out that the therapist does not take your insurance. You may spend hours getting a referral from your doctor; calling the insurance company to find a provider; authorization numbers and letters; figuring out and paying copays; and calling the insurance company to check on problems. Choosing not to use your insurance gives you the freedom to find the therapist you would like to see and begin work, without these added complications. When you use your health insurance, your therapist must justify your need for therapy, which means giving you a ‘mental disorder’ diagnosis and sharing sensitive personal information about your therapy. This information will go into health insurance files and a computer database that can be accessed by numerous people and for multiple reasons, i.e., insurance companies and, possibly, to future employers. It is also a consideration if you think you may want to be self-employed in the future. Past mental health diagnosis and treatment records may be treated as a pre-existing condition, which will make private insurance more difficult and expensive. Bottom line, when you apply for any insurance in the future – medical, disability, or life insurance – your diagnosis will be a factor in determining your acceptance and your rate. This is a real problem. I have had clients turned down for insurance because of a diagnosis and others bumped to a higher premium. Also, more and more skilled, qualified mental health therapists are choosing NOT to take part in Managed Care Networks – reimbursement rates are too low, the paperwork time-consuming, and the coverage tightly managed.

  • Paying out-of-pocket

I often hear people complain that therapy is too costly. But consider the gains and the investment you’re making. Take a moment and calculate the amount of money you spent last year on things that you thought would help you feel good about yourself – cars, clothes, food and alcohol, gadgets, vacations, hair and nail salons, gifts, etc. Think about how much more you’d enjoy those things if you reached your full potential and were able to set aside all the obstacles holding you back. Yes – that is what therapy can do for you. What+would+you+do+if+you+had+no+fear Or compare the cost of therapy with taking a college course. This course can be titled: “My Life – What works and what doesn’t work, and how to get there”. Depending on how often you go, you may be able to forgo some immediate pleasures for the long-term gain of mental health. And many times rates can be negotiated – something in between what your insurance company would have paid and the full fee for your therapy can be arranged. Which ever way you choose pay, you are worth the investment.

Time Commitment

In general, most psychotherapists schedule weekly. But sometimes it is more prudent to schedule more, like twice a week; or less, like twice a month. In order to build a good connection, however, once a week should be the minimum for a while.