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Lions Roar : July 2014
T he actual experience, techniques, and disciplines of medi- tation are still unfamiliar to many people. So I would like to give you a basic idea of how meditation practice works, how it operates in our everyday life, and how it functions scientifically, so to speak. The practice of meditation is not so much based on becoming a better person, or for that matter becoming an enlightened person. It is seeing how we can relate to our already existing enlightened state. To do that is a matter of trust, as well as a matter of openness. Trust plays an extremely important part in the practice of meditation. The trust we are discussing is trust in yourself. This trust has to be recovered rather than developed. We have all kinds of conceptualizations and attitudes that prevent us from uncovering that basic trust. These are known as the veil of conceptualization. Sometimes we think of trust as trusting someone else to provide us with security, or trusting someone else as an example or an inspiration. These kinds of trust are generally based on forgetting yourself and trying to secure something trustworthy from the outside. But when our approach is highly externalized, the real meaning of trust is lost. Real trust is not outward facing, as if you were completely poverty-stricken. When you have that mentality, you feel that you have nothing valuable within you, so you try to copy somebody else’s success or style or use somebody else’s The View Why We Meditate We don’t meditate to become better people or have special experiences, says chögyam trungpa rinpoche. Meditation is simply the way we relate to our already existing enlightened state. Left: Stoneware Luohan, Liao dynasty, 916–1125 c.e., Northern China ©TheTRuSTeeSofTheBRITIShMuSeuM Your Guide to Buddhist Meditation SHAMBHALA SUN JULy 2014 39