This article appears in the Tricycle e-book Body in Practice, available to Supporting and Sustaining Members for free download.
In many Buddhist groups, the body is addressed only in basic instructions on posture for meditation, sometimes lasting no more than a few minutes. Many practitioners are drawn to body-based practices such as yoga, martial arts, or the Alexander technique to complement or even enable their sitting practice, but they are often on their own when it comes to integrating these traditions with their larger spiritual path. What is being lost in this gap? One of the most convincing voices for the importance of the body in meditation belongs to Will Johnson, author of several books on the topic, including The Posture of Meditation; Aligned, Relaxed, and Resilient; and Yoga of the Mahamudra.
Johnson, the director of the Institute for Embodiment Training in British Columbia, Canada, began his Buddhist practice in 1972 and was certified in the deep bodywork system of Rolfing in 1976. Drawing on his experience in these traditions, Sufism, and others, he now teaches embodiment training, what he calls “a path of awakening that views the body as the doorway, not the obstacle, to personal growth and spiritual transformation.” I exchanged emails with Johnson to discuss how meditators can explore the body and what they might gain from the practice.
You’ve said that in order to experience emptiness of mind, one must first experience fullness of body. While this intuitively resonates with many meditators, clear explanations of why that is true and how it can be integrated into a Buddhist meditation practice are hard to find. How do we start to understand this view in a Buddhist context, and how do we address it without feeling as though we are detracting from our usual sitting practice? This focus on awareness of the body is what, for me, the teachings always kept leading to. The part of the Four Noble Truths that attracted me the most, for example, was the explanation about why we suffer. The Buddha’s observation that we create upset for ourselves when we’re in reaction, and that we manage to do this to ourselves through the twinned actions of desire and aversion, just rang true.
The teachings tell us that actions disturb our peace of mind, but what I’m suggesting is that we can’t just look to what we conventionally call our mind to sort this out. Reaction, clinging, and aversion are physical actions that the body performs and that, no matter how subtle, create muscular tension through the repeated motions of either “pulling toward” (desire) or “pushing away” (aversion). Repeat anything often enough, and you create holding patterns in the body that predispose you to continue doing that action. Sitting practices that focus on relaxing the underlying tensions and holdings you feel in your body, as well as restrictions to the breath, help you mitigate the legacy and habit patterns of reacting, clinging, and aversion.
As the eleventh-century Mahamudra teacher Tilopa said, “Do nothing with the body but relax.” When we start to relax, we start feeling the body. Tensions and contractions in the body serve as a numbing blanket that keeps the tiny physical sensations that exist on every part of the body from being felt. Learning how to relax while remaining upright in the sitting posture allows the body’s full range of sensations to come out of hiding and make their existence felt. It’s always struck me as peculiar: If I know that sensations can be felt to exist everywhere in the body, then why don’t I feel them? And what effect does blocking out awareness of feeling have on me? And finally, if the mind that is “lost in thought” is somehow dependent on my not feeling the sensations of the body, what happens to the mind if I let myself feel the entire body, head to toe, as an unbroken field of sensations? The sitting posture itself can be a kind of crucible for burning off the tensions and restrictions to body and breath that all too often keep us lost in thought and unaware of feeling presence.
A good place to start is examining what happens to the body when you’re lost in thought. This, of course, is tricky to do, because when the mind is off wandering in involuntary thought, you’re not very aware of the body at all. But if you can include an observation of the body while you’re off in a thought, you’ll find that the condition “lost in thought” is directly accompanied somewhere in the body by muscular contraction and tensing, stillness and rigidity, and a subtle contraction or holding quality to the breath. In other words, when you’re lost in thought, you’re tense in body. It follows, then, that if you can consciously work with the body during your sitting practice to soften and relax the tensions and allow more resilient and natural movement to accompany the passage of the breath, the chatter of the mind can be reduced, and your practice can start going really deep.
Once we begin to burn off the tensions and restrictions, how is this release manifested in the mind and emotions? Vipassana teachers speak of sankharas, the accumulated residues of resistance and reactions that we store in our bodies and that, through long, focused hours of meditation, gradually come to the surface of awareness in the form of sensations (often not very pleasant ones). If we can simply feel them without reacting to them, they eventually burn themselves up and disappear, leaving a much more pleasurable shimmer in their place (that is, until the next deeper level of sankharas make their way to the surface to be felt, accepted, and released).
Wilhelm Reich, one of the earliest Western psychotherapists who became interested in how the energies of the body affect states of the mind, believed that what we call the unconscious is not stored in some remote repository in the brain but rather in the soft tissues of the body. Think about this for a moment, because it makes a lot of sense. Even though we know that sensations can be felt to exist on every part of the body down to the smallest cell, most people, most of the time, have very little conscious awareness of the felt presence of their bodies. In other words, we are unconscious of the presence of sensations, and so it is in the unfelt sensations of the body that the unconscious is to be found. I would suggest that most people, at any given moment, are probably only aware of 5 to 15 percent of their bodily sensations.
The work of Buddhism is to awaken, to come out of the sleepy dreams and notions of reality that we hold to be true and replace them with a direct experience of what is more accurately occurring. To awaken in this way, we need to become conscious of what’s actually going on at the very depths of our experience.
So when we unlock a particular physical tension, are we also releasing potentially difficult emotional aspects of the clinging or aversion that originally caused the tension? Many people report strong emotional reactions to bodywork—memories of a childhood trauma arising during massage therapy, for instance. In Buddhist terms, is this our karma stored in the tension in our bodies? For Western somatic therapists and Theravada Buddhists alike, much of the work that needs to be done is to rekindle a felt awareness of the whole body as a field of vibratory sensations. I sometimes joke with people that as we start to become aware of bodily sensations, we very quickly realize why we haven’t wanted to feel them! We may have visions of relaxing the body and opening to an awareness of shimmering bodily sensations that feel like soft falling rain, but more often than not what we are first going to have to go through is a phase in which we feel highly intensified, sometimes very painful sensations, and through these periods of practice we face our karma directly. When we silently weep in our meditation practice over the discomfort we might be feeling, it is likely that a sankhara of sadness has come to the surface and is being released through that sensation of pain. When we get angry and irritated in our meditation because of what we might be feeling, it’s likely that a sankhara of aversion has emerged out of the repository of our unconscious.
Sensation and thought cannot easily coexist. Another way of saying this is that sensation and thought cannot occupy the same space. So, locate where your next thought is positioned in space. It’s probably going to be somewhere around or inside your head, but it’s definitely somewhere in your body. Find out where it is. Plot out its spatial coordinates. Where does it start and stop in your body? What shape is it?
Now shift your awareness. Remember: sensations exist in every part of the body, and thought and sensation cannot occupy the same space. So relax and let yourself start to feel the tactile sensations, the feeling presence, that also occupies that space. Just let the feeling presence in this space start to come forward. Where is your thought now?
Exercise: Expanding Sensation into Presence
Never look upon the involuntary thought process of the mind as an enemy that needs to be subdued or vanquished. Look upon it instead as an infallible guide that is constantly “re-minding” you that you have momentarily lost awareness of sensations. Once you have dissolved thought into sensation in the area of your head, expand your awareness of sensations to include your entire body. Without bringing any tension into this shifting of awareness, staying completely relaxed, feel the entire body from head to foot, all at once, as a unified field of tactile sensations.
Alignment: The tallest skyscrapers and trees are only able to attain their remarkable height because of their vertical alignment. Gravity supports structures that are balanced and aligned in this way. If you can consciously, but effortlessly, bring the major segments of your body into a predominantly vertical alignment, gravity will support you as well.
Relaxation: The purpose of alignment is that it allows us to relax. A body that is not aligned relies on constant muscular tension to remain upright, for if it were to relax its tension, it would fall to the ground. Tension blocks out our awareness of sensations, so once we are able to relax, we can start to feel the body and our formerly unfelt sensations start emerging.
Surrendered resilience: To stay relaxed, the entire body must be able to remain in subtle but constant movement, like an amoeba that continually expands and contracts. Breath, for example, can be felt to move through the entire body, causing subtle movement to occur at every joint. If we resist this natural bodily movement by holding ourselves still, we will bring tension back into our body, forfeit our relaxation, lose awareness of sensations, and yet again become lost in the involuntary story lines of our mind.
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