— Lama Rina Otero
Being present takes into account the synchronization of three basic areas: Body, Speech and Mind. With respect to body, His Holiness the 17th Karmapa gives an excellent description of how to sit properly for shamata practice in his instructions for ngondro students. Posture is most important as one needs to breathe properly. Head position, eye gaze, mouth, tongue, arms all play a role in sitting correctly. It’s important to check one’s body occasionally throughout the session. This gives one the greatest opportunity to remain clear and focused.
Regarding speech, chanting/singing allows one to regulate the breath — the mirror of the mind. This affects one’s awareness and clarity. Mantra becomes an anchor to keep us in the present, and affects the steadiness of the breath. It also provides an environment to allow thoughts to arise and maintain our awareness of the present moment.
Mind that is unobstructed, clear, and luminous is called wisdom mind. When mind is obscured, it is called discursive. A current of thoughts creates the confusion or duality of “I” and other. The outcome of shamata is to tame the mind so we can begin to discern mind at rest and fixated mind lost in discursiveness. The senses can help to bring us back to the present moment. “Where are we?” “What do I smell, see, taste, hear, feel?” The senses can also sweep us away into discursiveness with memories, hopes, and fears.
Recognition of perceptions and biases is important as they color our actions and destroy the spontaneity of unselfish and compassionate interaction.
As our practice develops and our awareness expands we become fully present.
Although thoughts may arise, fixation on them becomes less and less, and we are able to be skillful and compassionate as we journey through life. Being fully present allows us to benefit beings in the most compassionate and skillful way, and to be able to truly appreciate this amazing world.
