True Wisdom Lies in the Knowledge of the Self
Introduction:
This paper is an introduction to Meditation and not an invitation to convert to Buddhism. Its objective is to introduce you to meditation and encourage you to use it as a tool in order to achieve clarity, wisdom, contentment and peace of mind in life. It argues that meditation is an important internal source of empowerment. In the words of Ralph Waldo Emerson "What lies behind us, and what lies before us are small matters compared to what lies within us." Meditation helps you (re)discover this inner space.
The contemplative practice is not exclusively Buddhist. The Greek stoic thinkers (early 3rd century BC), Sufism in Islam, and the equivalent practices in Judaism and Christianity have also similar perspectives and techniques. However, Buddhism is different from theological religions in the sense that “it is a direct entrance to a spiritual or divine realm without assistance from deities or other ‘agent’. Its flavour is intensely clinical, much more akin to what we might call psychology than to what we would call religion.” [1] In recent decades new research tools such as functional MRIs have also led to a dramatic rise in scientific knowledge about the mind and the brain. A lot of research has been done on the impact of meditative states on the brain by neuroscientists, psychiatrists and psychologist. [2]
What is Meditation?
Meditation as a contemplative practice seeks to increase awareness of the mind and body providing you with a better understanding of the self and the world around you. [3] According to a Zen saying, “The point of practice is to avoid fooling yourself”. Becoming quiet and simple inside is a first step to seeing things as they truly are. There are 4 essential elements to meditation: [4]
1. Detaching the attention from competing distractions outside and within
2. Returning the mind to a single focus in order to enter a state of expanded awareness (the state of meditation – meditative state)
3. Recalling and reflecting on the insights gained while in the meditative state
4. Learning to apply these insights to daily life
The final stage of mastery is to live constantly in the meditative state, “enlightened while still embodied”. [5]
From the above, it is clear that there are many different ways of going about the practice of meditation. The practice in the West is mainly informed by two trends. Hinduism and Buddhism.
Hinduism is a very rich source of ideas on the subject (e.g.Vedic scriptures), which is said to go back to 2000BC. Two schools of meditation that are generally popular in the West have arisen out of Hinduism. [6] The first one is that of the Indian sage Patanjali. His raja yoga, the “royal path” of meditation was originally designed for Hindu monks. It teaches yoga postures, breathing and relaxation as preparations for meditation. Many yoga and exercise systems are based on these aspects of Patanjali’s teaching. The second one is Transcendental Meditation (TM), which was introduced to the West in the early 1960s by Maharishi Mahesh Yogi. His system, which is designed to fit into everyday life, promotes mental relaxation – leading to the state of meditation – through sitting twice daily for silent repetition of a personal mantra, or sacred sound, especially chosen for each individual.
The Buddhist tradition, on the other hand, has opted for a middle way between self-indulgence and self-mortification. The Buddha’s path at the time did not please the then religious establishment and hence Buddhism left India. Buddhism, which is practised by just 1% of the population in country of its birth slowly came to be known to Westerners from the 19th century. [7] A great Buddhist master of the 8th Century, Padmasambhava, had predicted that the Dharma (path) would spread in the West “when the iron bird flies and horses run on wheel”. Well, Buddhism has arrived here and does have some wisdom that we can benefit from.
As far as contemplating life is concerned, humans seem to have a tendency to replace the concept of living with other words such as "studying", "working", "bringing up kids", etc. We use so many other words in order to explain "life". But "Living" is more than all of them put together. It requires a degree of awareness that emphasises the contingency of human existence and the value of the "present" - the ability to enjoy every second of our lives, whatever the activity, and love the ones whose lives are so intertwined with ours. We are always physically in the present, but the mind is either in the dead past, or the uncertain future. Meditating provides you with a different focus: Think Life, Live Life!
If you have started reading about meditation, it most probably means that you are looking for ways of changing your life for the better. Even when you are materially satisfied in life, there are still factors that cause a degree of dissatisfaction or unease: nostalgic or sad experiences in the past; future uncertainties about our lives and the lives of our loved ones; the process of aging and its physical and psychological consequences; or as we become older, preoccupation with existential questions.
In addition, modern life, with its demanding agenda for “better things”, which we can and “should” acquire, consistently consumes more and more of our energies. Days, weeks, years and decades go past fast without much time for us to pause a minute and ask: what am I doing? Am I happy? Is this the life I want? Do I enjoy my work? Is this what I have really wanted? Do I have any other alternative? And so on. But life goes on at high speed on automatic pilot and on the basis of values that family, community, society – i.e. others – have defined and prescribed, and we practise: go to school, finish university, get a good job, form a family, bring up your children and finally drop dead! There is no point in getting to the end of our lives and then thinking “I wish I had done that”! There is not really much fun in arriving at the destination too quickly, when we know what is waiting for us there – nothing exciting. The art is in enjoying the journey.
In the Thinking Life series of lectures that was started six years ago at the Research Forum, it was argued that our lives consisted of us and the world around us, and that our power to achieve happiness in life derived from the correlation of a group of subjective and objective factors: income, assets, interpersonal skills, networking, university or professional qualifications, knowledge, wisdom, chance, class, gender, ethnic structures, culture, will power, health and energy.
Therefore success and happiness in life depend on the clarity of our objectives and the means of achieving them. In order to achieve clarity of objectives, we need to know ourselves well, i.e. knowing our needs, desires, potential, limitations, personality traits, sense of direction, etc. We also identified means as economic (financial), social, political, cultural, intellectual, educational, psychological and physical health.
We proceeded from the assumption that it was possible for us to know ourselves and the world around us through systematic observation of reality. We underestimated the fact that the mind tends to see things not as they are but as it wants them to be. But gradually serious questions began to emerge: can we really know ourselves well? Could we at all reconfigure the mind in such a way that we feel happier etc.? The answer to these questions hinted at the importance of subjective factors in our thinking and action, such as our perspective on life and the way our minds interpret reality out there. Albert Einstein argued that "…a human being is a part of the whole called by us 'the universe', a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest – a kind of optical delusion of consciousness. The delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening the circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty". [8] That is to say, happiness in life was only partly the results of the factors we had initially identified, but it was also partly dependent upon our state of mind. No wonder in India, the mind represents the sixth sense alongside taste, smell, sight, sound and touch. All this means that our minds also play a significant role in creating the social reality that surrounded us. In short, the quality of our thoughts determine the quality of our life. This was a reminder of what the stoic Greek thinker Epictetus (AD55-135) had so prophetically stated: “It is not events that affect us, but our interpretations of them”.
Striving to achieve a clearer picture of reality, reducing one’s dissatisfaction in life and possibly finding the “right” perspective on life (whatever that may mean) led to the recognition of the importance of meditation, a millennia-old technique. The Buddhist meditation technique proved to be the most accessible and practical option here. It addresses two major types of meditation and they are different mental skills or modes of functioning, different qualities of consciousness.
Concentration and Insight:
In Pali, the original language of the Buddha (Theravada literature), the terms insight and concentration are vipassana and samatha respectively. Gunaratana explains that vipassana means “insight”, a clear awareness of exactly what is happening as it happens. It is one of India's most ancient meditation techniques. It was rediscovered by Gotama Buddha more than 2500 years ago and was taught by him as a universal remedy for universal ills - dissatisfaction, contradictions, tensions, powerlessness and demoralisation in life. To put it other way, it teaches you the art of living. Samatha, on the other hand could be translated as “concentration” or “tranquility” and is a state in which the mind is focused on one item, brought to rest and not allowed to wander. [9] Most systems of meditation emphasise the samatha (concentration) component where the meditator focuses his or her mind on a certain item (a prayer, a chant, a candle flame or a religious image) and excludes all other thoughts and perceptions from his or her consciousness. Vipassana meditation, on the other hand, addresses the insight component and uses concentration as a tool in order to see reality as it is. [10]
So, when you start practising Vipassana meditation, you begin to train your mind for achieving two important skills: concentration and mindfulness. Here mindfulness means the skilful use of attention to both your inner and outer worlds. [11] Using these two skills, one can then train oneself to develop virtue and the ensuing wisdom by regular and systematic deconstruction of one’s everyday physical and mental experiences.
As far as virtue is concerned, Buddhism recommends contemplation on 10 non-virtuous acts that one needs to bring under control through Meditation. [12] These are: killing, stealing, sexual misconduct, lying, divisive speech, harsh words, meaningless talk (gossip), covetousness, ill-will, and wrong view. Virtue simply involves regulating your actions, words, and thoughts to create benefits rather than harm for yourself and others. For as long as these non-virtuous actions exist, you will not be able to achieve inner peace. For the Buddhist practitioner, wrong view and the act of killing are the worst of the negative actions. At the heart of this wrong view is the lack of belief in the Law of Cause and Effect (Karma) and belief in a permanent ‘self’. Non-virtuous acts will lead to non-virtuous results that will affect others as well as us. Belief in a permanent self on the other hand denies the possibility of change. Together these two will neutralize all attempts to eliminate other non-virtuous acts.
Wisdom, on the other hand, is applied common sense, which you acquire in two steps. First, you come to understand what hurts and what helps, and then, based on this understanding, you let go of those things that hurt and strengthen those that help. No wonder, mindfulness, virtue and wisdom are the three pillars of Buddhist practice as well as everyday well-being.
So how does meditation work in practice? Well, first you need to decide which type of meditation suits you best. If you just want to reduce stress, relax more and gradually increase your concentration power without putting a lot of work into it, then visit: http://www.just-a-minute.org/, a website run by Brahma Kumaris, World Spiritual University. Do explore this website. However, if you really feel that you need a fundamental change in your approach to life, then Vipassana meditation is possibly a better choice.
Second, you need determination and discipline in order to maintain practice; there is no short cut to inner peace and wisdom. Ideally, you also need a teacher or need to attend short courses followed by studying the topic and patiently practising it. What is important to remember is that meditation is about a way of life. In order to support your practice, you need to do the following: simplify your life, exercise self-restraint and cultivate goodness. [13] Of the three points just made, let me elaborate a bit on the first one, simplifying your life. The idea here is to assess your habitual daily activities and also see how you spend your time. You need to ask yourself whether a particular task or behaviour is really necessary or if it is just a way to keep busy. For instance, is it really wise to watch a thriller or spend hours on the Internet just before you go to bed at night? You will achieve greater peace and quiet if you reduce some activities.
Third, you need to be patient with the process. As you sit down to meditate, you realise how busy the mind is – the so-called ‘monkey mind’, a mind that continually jumps from one object to another. What you notice as you seek to quieten the mind is a continuous arising of thoughts, memories, sounds, physical sensations and visions. However, it is rather obvious from the fact that these thoughts keep coming up, that our obsessive thinking does not resolve them. In addition, they do not usually involve the highest priorities of life either. Rosenberg argues that “Life, on the other hand, keeps on being just the way it is. We begin to see that all our ideas about how it should be take far too many of our precious breath moments. We need to begin just to see life – and accept it - as it is.” [14] You just need to be patient, observe these thoughts, acknowledge them, and let them go. You will gradually get better at this but it is a very long process. Be gentle on yourself.
Finally, in addition to learning how to concentrate as well as being mindful of whatever happens around you, you need to learn how to sit – the right posture, and how to breathe. There is more on this at the end.
The Four Noble Truths:
To achieve happiness and liberation from suffering and dissatisfaction in life, the Buddha articulated the Four Noble Truths. [15] The first three urge the acceptance of three important assumptions, without which we will not be able to eradicate suffering. They are: understanding dissatisfaction; understanding the cause of dissatisfaction & understanding the end of dissatisfaction. In short, if we do not understand what dissatisfaction is, what causes it and that we can end it, there is no way that we can eradicate it. The fourth Noble Truth is understanding the Path, the prescribed process and practice through which you will achieve satisfaction and happiness. It involves eight steps to the promised Insight you will be mediating for. By following the Path you will develop analytical skills that are necessary for making sense of all aspects of your life, from relating to the real world, your job choices or meditation skills. The eight steps will develop your skills in Understanding, Thinking, Speech, Action, Livelihood, Effort, Mindfulness and Concentration. [16]
The Four Noble Truths are also at the heart of the new approach to understanding life. The Buddhist argument that the only constant feature of reality is change is fundamental to a more realistic perspective on life and, consequently, choice of strategy for the remaining path ahead. If you are happy today, you will be unhappy another day. If you are successful today, you will not be successful at another stage in your life. If you have some real pain, remember, it will not be there forever. If you are unhappy today, it will pass later – just observe and accept. In short, your body changes, your mind changes and the world around you changes. So accepting the impermanent nature of our existence is the first step towards liberating ourselves from the delusions of our lives. Detachment from these changing phenomena is a step in the right direction. Detachment here is not about suppressing your feelings and becoming a robot-like human. You still care for people you love, remain compassionate towards all beings, enjoy beautiful moments in life and are saddened by calamities that people face. Detachment simply means training yourself not to cling on to objects and subjects that are by nature impermanent.
Meditation is therefore a means of self-transformation through self-observation. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind. It makes you realize to what extent your feelings, moods, decisions, actions and responses are driven subconsciously and are not always the most appropriate ones. Through meditation you learn how to delve into your subconscious, discover the hidden information that is responsible for your behaviour and then take steps to reconfigure your mind. Buddhists argue that humans tend to compartmentalize their experiences as good, bad and neutral. They crave and seek to maximise the good ones, develop aversion towards the bad ones and ignore the neutral ones. These configure the mind (subconscious). For them all sensations or experiences are real and you have to distance yourself from craving and aversion by observing, acknowledging and accepting reality – equanimity is the key word. It is this observation-based and self-exploratory journey to the common root of mind and body that dissolves mental impurity such as confusion and contradiction, resulting in a balanced mind full of love and compassion. Through this direct experience, the nature of how one grows or regresses, how one produces dissatisfaction and suffering or frees oneself from suffering is understood. Life becomes characterized by increased awareness, non-delusion, self-control and peace.
This paper has so far tried to explain the rationale behind the Buddhist meditation practice. However, as mentioned earlier, your meditation practice will benefit from attending some of the courses or short retreats designed to teach meditation techniques.
Should You Attend a Course?
The short answer is ‘yes’. There are many short courses and retreats around the world that you can join. The author of this paper, for instance, attended a 10-day residential meditation course in June 2010 with the aim of acquiring the knowledge and technique needed for controlling the mind and bringing about inner peace. A short introduction to that course may be of some help to you.
The course was organised by Vipassana Trust, Dhamma Dipa, in Hereford, situated in the beautiful British countryside, where we were encouraged to contemplate the meaning of life.
It was based on the Vipassana approach, taught by S.N.Goenka, who claims his technique is unique and more effective since it is non-sectarian, universal and scientific – apart from the fact that he implies he is the reincarnation of the Buddha. Vipassana Trust has many centres across the world with a variety of short and long courses, all advertized on their website: http://www.dhamma.org/.
You are required to observe “Noble Silence” while on the course, that is to say, not to speak or communicate through gestures with other participants or staff, except your teacher in private between 12.00-13.00, or with the course coordinator, if there are any problems. You are not allowed to write, read or listen to music. Your mobile phones are removed so that you are cut off from the outside world for the duration of your stay. You are left to listen to your own mind rather than to respond to outside stimuli.
This silence element that appears to many to be the most challenging part of the training will have revealed its reinvigorating role in your life by the end of the course. Buddhists believe that we need to learn to listen, since in silence lies the ability to listen to oneself and others in order to understand. Listening is a lost art, they argue, without which we cannot communicate, relate to each other or live life meaningfully. This silence can heal worries and pains; whenever and to whatever extent we need it, we can find it within. It is when we silence the chattering of our mind that we can truly hear what is in our heart and find the still, clear purity that lies within the self. This silence contains the power to create harmony in all relationships and the sweetness to sustain them: “Talking comes by nature, silence by wisdom.”
Your day starts at 4.00am and ends at 9.30pm, during which time you spend some 11 hours in meditation and have a one-hour lecture, summing up your experience of the day and briefing you on what you are expected to do the following day. Your breakfast is served at 6.30 and dinner at 11.00. The supper consists only of two pieces of fruit.
The meditation technique is well explained within the first 7 days and the remaining days reinforce the initial teaching. It is important to bear in mind that since the course is based on Buddhism, some aspects of it, such as chanting, reflect a religious belief that you may not relate to. However, the overall wisdom conveyed to you is of great value. In short, the course will contribute greatly to your self-awareness and self-development. Possibly the greatest practical contribution of the course is that it provides you with a beautiful venue, meditation facilities, food, silence and discipline for 10 days free of charge, so that you can study your mind. There are also many well meaning and peaceful people around who, though silent, make the atmosphere conducive to such an endeavour.
The course is therefore highly recommended. However, since it is both tough and rewarding at the same time, it is important that you prepare well in advance for it. The following suggestions are worth considering:
To understand the nature of the training and the perspective behind it, read S.N. Goenka, The Discourse Summaries (Vipassana Research Publications, 1987). This is a concise and clearly written book, bringing together the 10 lectures that you will receive on the course. The book can easily be obtained from Amazon for just under £6.00.
You need to learn how to sit and how to breathe. Unfortunately the course ignores these important skills. You should really start some 6-8 months before the course begins. If you have no background knowledge of meditation, start with Eric Harrison’s Teach Yourself to Meditate, a very accessible source and enjoyable to read. You can then move to two books of great value to you. Gunaratana’s Mindfulness in Plain English, which has been described as a meditation manual is extremely helpful. It is written for those who actually want to mediate. So, you are expected to read and practise at the same time. Gunaratana is an interesting thinker. He was ordained as a monk at 12 and later moved to the United States, where he completed his doctorate on Western philosophy. He is the founder of the Bhavana Society: http://www.bhavanasociety.org/. The other book is Larry Rosenberg’s Breath by Breath. The author, a former professor of social psychology at the University of Chicago and Harvard Medical School, has been through competing Buddhist schools of meditation and has drawn on their wisdom, with a practical approach to the needs of Western meditators. He writes with great wisdom and simplicity. See the following websites: http://www.cimc.info/ or http://eomega.org/.
Try to reduce your consumption of coffee, tea, chocolate and cigarettes – you will be starved of stimulants such as tannin, caffeine and nicotine. Also visit the course website and read the Code of Conduct at http://www.dhamma.org/.
Conclusion:
The aim of this paper was to encourage the reader to start some sort of meditation practice in order to maximize the use of mental, psychological and philosophical resources that one can access or cultivate within oneself, in support of other material and external resources of power that one possess, in order to achieve contentment and balance in life.
Meditation is defined here as “the process whereby we gain control over the mind and guide it in a more virtuous direction.” [17] It is a practice that requires a new perspective on life in order to work. It is opposed to the consumerist, individualistic and competitive culture that modern society preaches and most people are conditioned by. This perspective is humane, compassionate, caring and thoughtful. Its rationale is simple: if you want to change your world, start by changing yourself.
Meditation is the tool through which you learn to achieve concentration in order to develop further insight into your life. It is about recognizing the importance of having some time in silence on your own away from the routine distractions of the day on a regular basis where you can contemplate life in all its forms. It is through this meditative practice that you can achieve self-knowledge, clarity and wisdom in order to enhance your inner peace and tranquillity. It may seem a big task initially, but remember, there will be no task too difficult to perform, if you do everything with a feeling of happiness.
Endnotes:
1. Bhante Henepola Gunaratana, Mindfulness in Plain English (Wisdom Publication, 2002), p. 2.
2. Rick Hanson’s Buddha’s Brain (New Harbinger Publications, 2009) is an accessible book to start with. His website, http://www.wisebrain.org, also contains many interesting articles. Daniel Siegel, Mindsight (Oneworld, 2010) is another key text. Jon Kabat-Zinn, Wherever You Go, There You Are: Mindfulness for Everyday Life (Piatkus, 2009) is also easy to read. See the University of Massachusetts’ Centre of Mindfulness at http://www.umassmed.edu/content.aspx?id=41252.
3. See Gunaratana, Mindfulness in Plain English, Chapters 2 & 3. Described as “ A Classic Work”, this book is like a manual for serious newcomers to meditation.
4. Jean Hall & Doriel Hall, Astanga Yoga & Meditation (Anness Publishing Ltd., 2006), p. 148.
5. Thubten Lhundrup, Practical Meditation with Buddhist Principles (2006) is a very useful and enjoyable DVD that comes with an introductory booklet and 26 flash cards. In addition, the second part of Astanga Yoga & Meditation is devoted to meditation with good pictures and a clear text.
6. See Hall & Hall, Op. Cit. p. 147.
7. You see Buddhism also practiced in China, Japan and Korea. The majority of the population in Thailand, Cambodia, Myanmar, Bhutan, Sri Lanka, Laos and Vietnam are Buddhist. You will therefore come across many different schools, for instance: Theravadin, Mahayana/Tantric; Zen/Japanese/Chinese; Pure Land, etc. See Gunaratana, Mindfulness in Plain English, pp. 3-4. Vipassana meditation is associated with the Theravadin school of thought, the dominant form of Buddhism practised in South East Asia. It takes many forms, including the forest tradition in Thailand, where practitioners live simple, secluded lives away from the towns and cities. Ajahn Chan popularized this tradition in the West. See also Buddhadasa Bhikkhu, Mindfulness with Breathing: A Manual for Serious Beginners (Wisdom Publications, 1996).
8. Cited in Hall & Hall, Op. Cit, p. 7.
9. See Gunaratana, Mindfulness in Plain English, pp. 2-3.
10. For a thorough source on concentration, see Gunaratana, Beyond Mindfulness (Wisdom Publication, 2009).
11. See Hanson’ Buddha’s Brain for the definitions of mindfulness, virtue and wisdom, p. 13.
12. See Dalai Lama, An Open Heart (Hodder & Stoughton, 2001), p 34. Thubten Lhundrup Practical Meditation also provides you with clear and concise instructions on how to develop these virtues. Two other books are very helpful in relation to developing insight into your feelings and emotions: Thich Nhat Hanh, Taming the Tiger Within: Meditation on Transforming Difficult Emotions (Riverhead Books, 2005) & Dalai Lama, Healing Anger (Motilal Banarsidass Publishers, 2007).
13. For elaboration on these, see Gunaratana, Eight Mindful Steps to Happiness (Wisdom Publication, 2001), pp. 12-17.
14. Larry Rosenberg, Breath by Breath: The Liberating Practice of Insight Meditation (Shambhala, 2004), p. 37.
15. This is possibly best explained in Gunaratana, Eight Mindful Steps to Happiness, see the related chapters.
16. Buddhists are not in general fond of terms like good, bad, wrong and right. They prefer to use terms such as skilful and wholesome when referring to positive aspects of our values, actions and experiences and unskilful and unwholesome when referring to the negative aspects.
17. Dalai Lama, An Open Heart, p.43.
Books:
Buddhadasa Bhikkhu, Mindfulness with Breathing: A Manual for Serious Beginners (Wisdom Publications, 1996).
John Daishin Buksbazen, Zen Meditation in Plain English (Wisdom Publication, 2002).
Paul R. Fleischman, Karma and Chaos (New Age Books, 1999).
Erich Fromm et al, Zen Buddhism and Psychoanalysis (A Condor Book, 1993).
S.N. Goenka, The Discourse Summaries (Vipassana Research Publications, 1987).
Bhante Henepola Gunaratana, Mindfulness in Plain English (Wisdom Publication, 2002).
_______________________, Eight Mindful Steps to Happiness (Wisdom Publication, 2001).
_______________________, Beyond Mindfulness (Wisdom Publication, 2009).
Jean Hall & Doriel Hall, Astanga Yoga & Meditation (Anness Publishing Ltd., 2006).
Rick Hanson, Buddha’s Brain (New Harbinger Publications, 2009).
Eric Harrison, Teach Yourself to Meditate (Piatkus, 1993).
Thich Nhat Hanh, Taming the Tiger Within: Meditation on Transforming Difficult Emotions (Riverhead Books, 2005).
Jon Kabat-Zinn, Wherever You Go, There You Are: Mindfulness for Everyday Life (Piatkus, 2009).
J. Krishnamurti, Freedom from the Known (rider, 2010).
Dalai Lama, An Open Heart (Hodder & Stoughton, 2001).
__________, Healing Anger (Motilal Banarsidass Publishers, 2007).
Thubten Lhundrup (Chris McGlone), Practical Meditation with Buddhist Principles (Hinkler Books, 2006).
Larry Rosenberg, Breath by Breath: The Liberating Practice of Insight Meditation (Shambhala, 2004)
Swami Saradananda, The Power of Breath (Buncan Baird Publishers, 2009).
Daniel Siegel, Mindsight (Oneworld, 2010).
Useful Websites:
http://www.bhavanasociety.org/
http://www.bkwsu.org/uk/
http://www.davidlynchfoundation.org/
http://www.dhamma.org/
http://www.cimc.info/
http://www.just-a-minute.org/
http://www.krishnamurticentre.org.uk/
http://www.wisebrain.org/
http://eomega.org/
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