Concentration is the Sixth Factor of Awakening. Deepening our concentration and quieting our minds provide stability of attention, which is necessary to see deeply into the nature of mind and body. With a focused mind, we see more clearly the coarse and refined places of attachment. It is only through seeing that we are able to let go—and letting go is the end of clinging, the cause of suffering.

For most of us, the development of concentration, an undistracted quality of mind, takes time. There are some people who seem to have a natural ability, and can settle right into it, but from my own experience, settling into a quiet and undistracted mind doesn’t always come naturally. When the mind is quite scattered or distracted, and we’re struggling to keep bringing it back, it is very difficult to develop penetrating insight.

Through sustained practice, we are able to let go of the struggle to keep coming back; and this letting go of the struggle is our first step towards that penetrating insight. That is why developing a consistent dedicated personal practice is so important–it becomes increasingly easier to let go of the struggle. Consistency in practice is the foundation for the cultivation of this important skill. We all can develop a deepening power of concentration and attentiveness through our determination and inspiration—I invite you to be determined and inspired.

The uplifting or energizing qualities of mind/heart are balanced with three stabilizing qualities: Calm or Tranquility, Concentration and Equanimity.

Calm is the Fifth Factor of Awakening, the first stabilizing quality. We tend to overlook the mind’s capacity to settle down, rest, and be deeply silent and calm. This stillness offers tranquility and power, developed from meditation practice sustained by persistent discipline and deep kindness for ourselves. In stillness we learn to attend and listen more fully, to the wisdom of our own hearts and the world around us. We support this quality of calm, of tranquility, by fostering, through attention to the breath in the body, inner ease and restfulness. The power of this is often undervalued in our modern day busy-ness.

It is possible for the mind and heart to come to rest (through the culmination of steady practice) in the midst of troubles and the mind storms we create from them. The most direct way is by learning to let go of the domination of our likes and dislikes and to live awake in the reality, the truth of each moment, just as it is. This means we let go of the insistent controller who dwells in desires and fantasies for the future, regrets of the past, and requiring things be different now. This is supportive ground for responsive equanimity. When we understand the perfection of things as they are, tranquility emerges, even in the midst of difficulties. “Peace,” the Buddha said, “is the highest happiness.”

The fourth factor is Rapture. (It is the third of the uplifting or energizing factors, Investigation and Energy being the other two).

“Rapture” is the classic translation for this factor (from the Pali word pīti). We might better understand it as aliveness or joyful interest. It is the mental state of happiness and delightful satisfaction that comes at a “eureka” moment—a gladness of the heart, in uncovering, or seeing clearly, bare truth. Emily Dickinson famously expressed this understanding in the words: “To live is so startling, there is little time for anything else.” Rapture (not to be confused with pleasure) pervades mental states with delight and happiness and brings a state of deep satisfaction.

What may be difficult is that awakening Rapture in our practice often requires that we look impersonally and directly at pain, without self-criticism or self-accusation. Through this process, we release resistance and unleash joy. We do not regard pain as “my pain,” but as universal. We are present in the mind with detachment. We energetically investigate what is really there rather than what we thought was there. We bring curiosity to the dynamics of the mind, untangling ourselves from conditioning to find our true aliveness.

According to the texts, the function of Rapture is to fill the mind and body with lightness, agility and energy. Coarse and uncomfortable sensations are naturally replaced with soft and gentle, smooth and light sensations.

You CAN realize rapture, joy and aliveness. It is a natural, unforced result of consistent and deep practice.

Energy is the third of the Seven Factors of mind that lead to Awakening.

The Buddha characterized energy as “atapa,” a kind of heat. (Energy in the context of practice is sometimes also referred to as “virya”—courageous energy.) can That “heat” generated in the mind has the power to burn away defilements—greed, hatred, delusion—and in that space, generosity, kindness and wisdom can arise.

When energy is strong in practice, clarity and brightness appear in the mind. We know, feel, when we’re caught, asleep, attached or frightened, joyous, peaceful, unbound; and we remember, we reawaken. With energy, the mind becomes sharp and engaged in its investigation (the second factor) of Dhamma.

By contrast, without consciously infusing energy into our practice, our attention becomes blunt and dull states of mind creep in. The mind becomes heavy, damp, and tends toward the unwholesome. We can sometimes confuse this state as peace, but if we honestly check in with what is happening, we see it is more of an “ooze,” than peace or clarity–we know more energy is required.

We sustain energy through patience, persistence and determination. We make good on our commitment to establish an energetic foundation, a base, where we relax the body and mind enough to penetrate to the truth of our experience, our life. Such energetic persistence in practice will inexorably bring wisdom to the mind and compassion to the heart. Are you willing to bring more alive energy into your practice right now?

The events of the past week, namely the bombings at the Boston Marathon, compel a reflection on how these teachings can guide us in responding wisely and compassionately to such terrible news. As I reflect on the teachings on the Factors that lead to Awakening, I am drawn to using them as a framework for developing a different perspective in relating to the news. We can use Investigation as leading us to an awakened viewpoint rather than our habitual mental spinning when listening to such horrific stories. All experiences, the material of our lives, are capable of being met on the Path. The Path can be joined with all events, whether their quality is pleasant, unpleasant or neutral. Can we see the mysterious nature of this life and world, the evanescent and ephemeral nature of all that is?

This second awakening factor, dhammavicaya, keen investigation of the Dhamma, asks us to not simply accept the teachings at face value but to investigate for ourselves things as they really are, in deeper perspective. We see through Investigation that our world is constantly changing, never the same from moment to moment. We also understand through Right Mindfulness and Investigation that everything in our universe is dependently arisen, subject to causes, conditions and effects. Through investigation, we see deeply the nature of phenomena and experience, through superficial levels to deeper cause and effect and the appearance and disappearance of all things.

Through this wisdom, our hearts open compassionately to the suffering of those who endure losses and to those whose conditioning leads to thoughts and deeds that have such terrible consequences.

Mindfulness, our core practice, is the first of the Seven Factors of Awakening. It is a profound, life-affirming practice—a radical act of love. It is accepting, impartial, present time, pre-conceptual awareness without self-reference. Lovingly, we pause and settle into the embrace of present experience—just as it is, without having to achieve anything, or to be or to have something else, “unique,” “special,” “important,” or pleasant happen in order to feel content and whole. This is the gift of mindfulness—knowing this moment as whole and complete, however it is, whatever its particulars, without judgment or grasping. Most of the time we ignore the fact that we are already whole and pursue the next hit, the next high or try to control uncontrollable circumstances to fit our predilections and preferences. In the process, we lose touch with what is true, deepest and most valuable here and now.

In the Satipatthana Sutta, the root text in which the Buddha gave detailed instructions for practicing Mindfulness, we are invited to pay precise and kind attention to 360 degrees of our experience, both internally and externally: The Body, Feelings, Mind and “Dhammas” (changing phenomena and experience naturally and lawfully unfolding). This way of practice leads to a profound understanding of our own sensations, thoughts, feelings, perceptions and consciousness and how their expression and manifestation impact the external world. We remember what it means to be human. The Buddha promises that diligent and consistent mindfulness practice will lead to total freedom. Will you undertake this liberating practice and see for yourself?

Over the coming weeks, we will study the Seven Factors of Awakening that refer to the wholesome factors of mind leading to Awakening. Some commentaries refer to them additionally as factors that are manifested by an awakened mind.

They are:
• Mindfulness
• Investigation of the Dhamma
• Courageous Energy
• Joy or rapture
• Relaxation or tranquility of body/mind
• Concentration: calm, one-pointed mind
• Equanimity, ability to face the vicissitudes of life with wisdom, balance calm and tranquility.

In addition, each of the factors can be developed in conjunction with cultivation of each of the four brahma viharas–loving kindness, compassion, sympathetic joy and equanimity.

Our practice of mindfulness is pivotal and always helpful. When one’s mind is sluggish or lacking in energy, wisdom suggests developing the factors of investigation of Dhamma, energy and joy; and, when one’s mind is excited or over energetic, development of the factors of tranquility, concentration and equanimity is advised. These are literal instructions of the Buddha.

In the texts, once when the Buddha was gravely ill he asked one of his monks, the Venerable Mahacunda, to recite the Seven Factors to him. By the Venerable’s recitation, the Buddha was cured of his illness. This is a beautiful illustration of their power, where the simple recollection of the Factors themselves was healing for the Buddha’s mind and body. Perhaps we could start by simply reciting them for our own recollection. Will you join me? Next week, we will examine the first, Mindfulness.

Over the coming weeks, we will study the Seven Factors of Awakening that refer to the wholesome factors of mind leading to Awakening. Some commentaries refer to them additionally as factors that are manifested by an awakened mind.

They are:
• Mindfulness
• Investigation of the Dhamma
• Courageous Energy
• Joy or rapture
• Relaxation or tranquility of body/mind
• Concentration: calm, one-pointed mind
• Equanimity, ability to face the vicissitudes of life with wisdom, balance calm and tranquility.

In addition, each of the factors can be developed in conjunction with cultivation of each of the four brahma viharas–loving kindness, compassion, sympathetic joy and equanimity.

Our practice of mindfulness is pivotal and always helpful. When one’s mind is sluggish or lacking in energy, wisdom suggests developing the factors of investigation of Dhamma, energy and joy; and, when one’s mind is excited or over energetic, development of the factors of tranquility, concentration and equanimity is advised. These are literal instructions of the Buddha.

In the texts, once when the Buddha was gravely ill he asked one of his monks, the Venerable Mahacunda, to recite the Seven Factors to him. By the Venerable’s recitation, the Buddha was cured of his illness. This is a beautiful illustration of their power, where the simple recollection of the Factors themselves was healing for the Buddha’s mind and body. Perhaps we could start by simply reciting them for our own recollection. Will you join me? Next week, we will examine the first, Mindfulness.

The eighth perfection is Determination, the capacity to set a direction in our life and pursue it with courage and patience despite obstacles to its attainment. It is the unshakeable spirit in us that calls us to stick to our course; the kind of determination the Buddha had on the night of his enlightenment, when he vowed not to arise from his seat until he came to see the cause of suffering in his own heart and in the world, and come to freedom from it.

In sitting, when you feel sad, restless or in great pain in your life, make the determination to sit and open to it with compassion; for however long is possible, with underlying determination. When you marshal that spirit, you discover that you can create or nourish that capacity.

And it is a particularly helpful quality when there is difficulty in our lives. Having the determination to stay the course, like the Buddha, we trust in the freedom that is the fruit of practice and develop true strength. To meditate, to practice, at such times is like pouring soothing balm onto the ache of the heart. The great forces of greed, hatred, fear and ignorance in us can be met by the equally great courage of our heart.

Determination is transformative–in meditation, in our relationships, our creative endeavors, in all of life. It is always here. It is no place else and at no other time. It is always now.

The eighth perfection is Determination, the capacity to set a direction in our life and pursue it with courage and patience despite obstacles to its attainment. It is the unshakeable spirit in us that calls us to stick to our course; the kind of determination the Buddha had on the night of his enlightenment, when he vowed not to arise from his seat until he came to see the cause of suffering in his own heart and in the world, and come to freedom from it.

In sitting, when you feel sad, restless or in great pain in your life, make the determination to sit and open to it with compassion; for however long is possible, with underlying determination. When you marshal that spirit, you discover that you can create or nourish that capacity.

And it is a particularly helpful quality when there is difficulty in our lives. Having the determination to stay the course, like the Buddha, we trust in the freedom that is the fruit of practice and develop true strength. To meditate, to practice, at such times is like pouring soothing balm onto the ache of the heart. The great forces of greed, hatred, fear and ignorance in us can be met by the equally great courage of our heart.

Determination is transformative–in meditation, in our relationships, our creative endeavors, in all of life. It is always here. It is no place else and at no other time. It is always now.