Mindfulness and Radical Transformation

Everyone can use mindfulness to be a better version of himself and herself making effective changes and progress through life.

We can reduce stress, be more present to ourselves, our spouse, our children, our family and be less reactive. We can even have better sex. That’s fine. We can also use mindfulness as part of a radical self transformation process.

By transformation, I mean to change the fundamental way we relate to ourselves, others, and the world. By radical I don’t mean and total departure from the the habitual sense of self. Gone will be a materialistic, self-centered existence (detachment and contentment) but it doesn’t mean that we have to jettison material possessions, success, or wealth, rather it means to change the way we relate to them. Mindfulness practice facilitates the capacity to experience happiness in our lives regardless of circumstances internal and external.

This is a radical idea, and one that the historical Buddha advocated about two thousands and five hundreds years ago.

It represents freedom from conditions an unconditional happiness and to conserve contemplation ability along every life situation. Beyond advocating for such a transformation, the Buddha also developed technologies, such as mindfulness meditations, to accomplish this aim.

Mindfulness methods are in part intellectual as well as in part ethical:

⁃ Intellectually, it requires having a deep understanding and appreciation for the way things work, including and especially our mind.

⁃ Ethically, it underscores that the actions we take have consequences.

Mindfulness practice is also a way to give sense and to comprehend thoughts, emotions, and behaviors toward outcomes that are beneficial, wholesome, and even beautiful for ourselves, the people in your life, and the planet.

Tibetan Thangka painting of Manjusri.

Meditation as fundamental part of a Mindfulness living trains the mind so that it can work on our behalf to bring happiness, peace, and goodness contributing to the realization of the Buddha’s project of liberation.

In order to get benefits from mindfulness, there are a few issues I want to clarify. First, we need to get beyond the caricature of mindfulness as an everserene, gentle countenance of being. Living mindfully can sometimes look like that, but not always. Instead, living mindfully will still be our life in all its strengths and imperfections only with less reactivity. The popular perception of mindfulness as a kind of peaceful ideal is not always helpful, because it is just another stumbling block. Living mindfully is challenging enough without putting extra pressure on ourself. Second, we need to “reclaim” individually the philosophical Buddha from the Buddhist religions that has identified him as a religious figure twenty-five hundred years ago. The Buddha was a revolutionary, and he had a radical vision for himself and the rest of humanity under a philosophycal, psychological, and existential prospective. The Buddha wanted to find the best way to live and to offer functional solutions to others through his teachings.

Luis Le Roy project (1965). Roy saw his eco-cathedrals as a cooperation between natural and creative-human processes that would endlessly continue to develop. This freedom has also resulted in a unique ecological significance of the projects. The eco-cathedral in Mildam, where volunteers took over Le Roy’s work after his death, has now been declared an official nature reserve.

Mindfulness can help us to celebrate life in every moment as a gift. People can and should use these practices to insulate themselves from the eyesores of the world. But mindfulness can also offer a way to engage with the world, rather than as a shield against its darkness and because a lifelong path to maintain a sense of peace, compassion, balance, and stability.

Author: CristinaCapucci

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