using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Spri 2013
SPRING 2 0 1 3 BUDDHADHARMA: THE PRACTITIONER’S QUARTERLY 59 at all. In those moments, such methods don’t touch our habitual tendencies and we find our- selves defaulting to our usual ways of relating to the mind, such as getting lost in the momentum of thoughts and emotions or in rejecting them. We may spend a lot of time wishing we were someone else, somewhere else having a different experience. We may find ourselves wanting or not wanting, grasping or rejecting, even as we sit on the cushion. The various tools of meditation practice can put us into a purposeful stronghold. When we place our body in a meditation posture, recite a mantra, or follow the breath, we provide our- selves with a supportive structure in which to view the mind and its distractions. We often for- get that this “seeing” is a powerful and necessary realization in and of itself. In fact, it is the start- ing point for our path. Sometimes, however, rather than appreciating our discoveries along the path, we brace against them and our experience. When this happens we miss the genius of the practice methods, which are designed to bring us into a sane relationship with our experience. As the great Tibetan Buddhist master Tilopa said to his disciple Naropa, “Son, it is not experiences themselves that bind you, but the way you cling to and reject them.” We may be reciting prayers, sitting erect, or watching the breath, but are we actually work- ing with our minds? Is our practice touching and transforming our habitual tendencies of grasp- ing and rejection? These questions about how we apply the practice moment to moment are deeply personal. We need to continually ask them, because if we think meditating means just applying a technique, we may never experience the liberation that genuine practice can bring. Eventually we may conclude that practice doesn’t work, that we’ve wasted our time, and that we’re going to return to the real world. It happens. Toughing it out We’re told that the great yogis of the past, includ- ing Milarepa, Yeshe Tsogyal, and Bodhidharma, spent years practicing austerities, such as sit- ting naked on snowy mountaintops and cutting