Compare the 3 articles

Compare the 3 articles in relation to the Kabbat Zin transcript, I have included the assignment disciption

I will start by reading a little bit from Jon Kabbat Zin’s very famous book called Wherever You
Go, There You are: Mindfulness, Meditation in Everyday Life. The reason, I decided to read out
from his book is because he is a scientist and he brought meditation into mainstream medicine.
Also, he made meditation simple and accessible. His Mindfulness Based Stress Reduction
(MBSR) has involved plenty of actual case studies. Let me read out the introduction and you will
have a better idea. The book is available on google play at a very low price, if you want to buy it.
However, buying it is not a requirement for this class. And so I begin…
Guess what? When it comes right down to it, wherever you go, there you are. Whatever you
wind up doing, that’s what you’ve wound up doing. Whatever you are thinking right now, that’s
what’s on your mind. Whatever has happened to you, it has already happened. The important
question is, how are you going to handle it? In other words, “Now what?” Like it or not, this
moment is all we really have to work with. Yet we all too easily conduct our lives as if forgetting
momentarily that we are here, where we already are, and that we are in what we are already
in. In every moment, we find ourselves at the crossroad of here and now. But when the cloud of
forgetfulness over where we are now sets in, in that very moment we get lost. “Now what?”
becomes a real problem.
By lost, I mean that we momentarily lose touch with ourselves and with the full extent of our
possibilities. Instead, we fall into a robotlike way of seeing and thinking and doing. In those
moments, we break contact with what is deepest in ourselves and affords us perhaps our
greatest opportunities for creativity, learning, and growing. If we are not careful, those clouded
moments can stretch out and become most of our lives. To allow ourselves to be truly in touch
with where we already are, no matter where that is, we have got to pause in our experience
long enough to let the present moment sink in; long enough to actually feel the present
moment, to see it in its fullness, to hold it in awareness and thereby come to know and
understand it better. Only then can we accept the truth of this moment of our life, learn from
it, and move on. Instead, it often seems as if we are preoccupied with the past, with what has
already happened, or with a future that hasn’t arrived yet. We look for someplace else to stand,
where we hope things will be better, happier, more the way we want them to be, or the way
they used to be. Most of the time we are only partially aware of this inner tension, if we are
aware of it at all. What is more, we are also only partially aware at best of exactly what we are
doing in and with our lives, and the effects our actions and, more subtly, our thoughts have on
what we see and don’t see, what we do and don’t do. For instance, we usually fall, quite
unawares, into assuming that what we are thinking—the ideas and opinions that we harbor at
any given time—are “the truth” about what is “out there” in the world and “in here” in our
minds. Most of the time, it just isn’t so. We pay a high price for this mistaken and unexamined
assumption, for our almost willful ignoring of the richness of our present moments. The fallout
accumulates silently, coloring our lives without our knowing it or being able to do something
about it. We may never quite be where we actually are, never quite touch the fullness of our
possibilities. Instead, we lock ourselves into a personal fiction that we already know who we
are, that we know where we are and where we are going, that we know what is happening—all
the while remaining enshrouded in thoughts, fantasies, and impulses, mostly about the past
and about the future, about what we want and like, and what we fear and don’t like, which spin
out continuously, veiling our direction and the very ground we are standing on. The book you

have in your hands is about waking up from such present-moment awareness. This waking up
goes hand in hand with what we might call “wisdom,” a seeing more deeply into cause and
effect and the interconnectedness of things, so that we are no longer caught in a dream-
dictated reality of our own creation. To find our way, we will need to pay more attention to this
moment. It is the only time that we have in which to live, grow, feel, and change. We will need
to become more aware of and take precautions against the incredible pull of the Scylla and
Charybdis of past and future, and the dreamworld they offer us in place of our lives. When we
speak of meditation, it is important for you to know that this is not some weird cryptic activity,
as our popular culture might have it. It does not involve becoming some kind of zombie,
vegetable, self-absorbed narcissist, navel gazer, “space cadet,” cultist, devotee, mystic, or
Eastern philosopher. Meditation is simply about being yourself and knowing something about
who that is. It is about coming to realize that you are on a path whether you like it or not,
namely, the path that is your life. Meditation may help us see that this path we call our life has
direction; that it is always unfolding, moment by moment; and that what happens now, in this
moment, influences what happens next. If what happens now does influence what happens
next, then doesn’t it make sense to look around a bit from time to time so that you are more
already happened, or with a future that hasn’t arrived yet. We look for someplace else to stand,
where we hope things will be better, happier, more the way we want them to be, or the way
they used to be. Most of the time we are only partially aware of this inner tension, if we are
aware of it at all. What is more, we are also only partially aware at best of exactly what we are
doing in and with our lives, and the effects our actions and, more subtly, our thoughts have on
what we see and don’t see, what we do and don’t do. For instance, we usually fall, quite
unawares, into assuming that what we are thinking—the ideas and opinions that we harbor at
any given time—are “the truth” about what is “out there” in the world and “in here” in our
minds. Most of the time, it just isn’t so. We pay a high price for this mistaken and unexamined
assumption, for our almost willful ignoring of the richness of our present moments. The fallout
accumulates silently, coloring our lives without our knowing it or being able to do something
about it. We may never quite be where we actually are, never quite touch the fullness of our
possibilities. Instead, we lock ourselves into a personal fiction that we already know who we
are, that we know where we are and where we are going, that we know what is happening—all
the while remaining enshrouded in thoughts, fantasies, and impulses, mostly about the past
and about the future, about what we want and like, and what we fear and don’t like, which spin
out continuously, veiling our direction and the very ground we are standing on. The book you
have in your hands is about waking up from such present-moment awareness. This waking up
goes hand in hand with what we might call “wisdom,” a seeing more deeply into cause and
effect and the interconnectedness of things, so that we are no longer caught in a dream-
dictated reality of our own creation. To find our way, we will need to pay more attention to this
moment. It is the only time that we have in which to live, grow, feel, and change. We will need
to become more aware of and take precautions against the incredible pull of the Scylla and
Charybdis of past and future, and the dreamworld they offer us in place of our lives. When we
speak of meditation, it is important for you to know that this is not some weird cryptic activity,
as our popular culture might have it. It does not involve becoming some kind of zombie,
vegetable, self-absorbed narcissist, navel gazer, “space cadet,” cultist, devotee, mystic, or
Eastern philosopher. Meditation is simply about being yourself and knowing something about

who that is. It is about coming to realize that you are on a path whether you like it or not,
namely, the path that is your life. Meditation may help us see that this path we call our life has
direction; that it is always unfolding, moment by moment; and that what happens now, in this
moment, influences what happens next. If what happens now does influence what happens
next, then doesn’t it make sense to look around a bit from time to time so that you are more
just be present for them and with them, without having to go anywhere or make anything
better or different. This is hard work.
I wrote Full Catastrophe Living thinking of the people referred to us as patients in our stress
reduction clinic at the University of Massachusetts Medical Center. I was moved to do so by the
remarkable transformations in mind and body that many people report as they put aside trying
to change the severe problems that brought them to the clinic in the first place, and engage
over an eight-week period in the intensive discipline of opening and listening that characterizes
the practice of mindfulness. As a navigational chart, Full Catastrophe Living had to supply
enough detail so that someone in significant need could plot his or her own course with care. It
had to speak to the pressing needs of people with serious medical problems and chronic pain,
as well as to those suffering in different kinds of stressful situations. For these reasons, it had to
include a good deal of information on stress and illness, health and healing, as well as extensive
instructions on how to meditate. This book is different. It is meant to provide brief and easy
access to the essence of mindfulness meditation and its applications, for people whose lives
may or may not be dominated by immediate problems of stress, pain, and illness. It is offered
particularly for those who resist structured programs and for people who don’t like to be told
what to do but are curious enough about mindfulness and its relevance to try to piece things
together for themselves with a few hints and suggestions here and there. multifaceted
diamond of mindfulness. The chapters are related to each other by tiny rotations of the crystal.
Some may sound similar to others, but each facet is also different, unique. This exploration of
the diamond of mindfulness is offered for all those who would chart a course toward greater
sanity and wisdom in their lives. What is required is a willingness to look deeply at one’s
present moments, no matter what they hold, in a spirit of generosity, kindness toward oneself,
and openness toward what might be possible. Part One explores the rationale and background
for taking on or deepening a personal practice of mindfulness. It challenges the reader to
experiment with introducing mindfulness into his or her life in a number of different ways. Part
Two explores some basic aspects of formal meditation practice. Formal practice refers to
specific periods of time in which we purposefully stop other activity and engage in particular
methods of cultivating mindfulness and concentration. Part Three explores a range of
applications and perspectives on mindfulness. Certain chapters in all three parts end with
explicit suggestions for incorporating aspects of both formal and informal mindfulness practice
into one’s life. These are found under the heading “ TRY .”
This volume contains sufficient instructions to engage in meditation practice on one’s own,
without the use of other materials or supports. However, many people find it helpful to use
audiotapes in the beginning to support the daily discipline of a formal meditation practice, and
to guide them in the instructions until they get the hang of it and wish to practice on their own.
Others find that even after years of practice, it is helpful on occasion to make use of tapes. To
this end, a new series of mindfulness meditation practice tapes (Series 2) has been prepared in
conjunction with this book. These tapes range in length from ten minutes to half an hour; they

give the reader who is new to mindfulness practice a range of techniques to experiment with,
as well as room to decide what length of formal practice is appropriate for a given time and
place. The Series 2 tapes are listed in the order form at the back of this book, along with the 45-
minute tapes from Series 1 which accompany Full Catastrophe Living .
(I have obviously read the introduction in entirety for you, we are using different audios and
methods in class that follows his instructions too). Now let’s see what he says about
mindfulness.
What Is Mindfulness?
Mindfulness is an ancient Buddhist practice which has profound relevance for our present-day
lives. This relevance has nothing to do with Buddhism per se or with becoming a Buddhist, but
it has everything to do with waking up and living in harmony with oneself and with the world. It
has to do with examining who we are, with questioning our view of the world and our place in
it, and with cultivating some appreciation for the fullness of each moment we are alive. Most of
all, it has to do with being in touch. From the Buddhist perspective, our ordinary waking state of
consciousness is seen as being severely limited and limiting, resembling in many respects an
extended dream rather than wakefulness. Meditation helps us wake up from this sleep of
automaticity and unconsciousness, thereby making it possible for us to live our lives with access
to the full spectrum of our conscious and unconscious possibilities. Sages, yogis, and Zen
masters have been exploring this territory systematically for thousands of years; in the process
they have learned something which may now be profoundly beneficial in the West to
counterbalance our cultural orientation toward controlling and subduing nature rather than
honoring that we are an intimate part of it. Their collective experience suggests that by
investigating inwardly our own nature as beings and, particularly, the nature of our own minds
through careful and systematic one currently dominating Western thought and institutions. But
this view is neither particularly “Eastern” nor mystical. Thoreau saw the same problem with our
ordinary mind state in New England in 1846 and wrote with great passion about its unfortunate
consequences. Mindfulness has been called the heart of Buddhist meditation. Fundamentally,
mindfulness is a simple concept. Its power lies in its practice and its applications. Mindfulness
means paying attention in a particular way: on purpose, in the present moment, and
nonjudgmentally. This kind of attention nurtures greater awareness, clarity, and acceptance of
present-moment reality. It wakes us up to the fact that our lives unfold only in moments. If we
are not fully present for many of those moments, we may not only miss what is most valuable
in our lives but also fail to realize the richness and the depth of our possibilities for growth and
transformation. A diminished awareness of the present moment inevitably creates other
problems for us as well through our unconscious and automatic actions and behaviors, often
driven by deep-seated fears and insecurities. These problems tend to build over time if they are
not attended to and can eventually leave us feeling stuck and out of touch. Over time, we may
lose confidence in our ability to redirect our energies in ways that would lead to greater
satisfaction and happiness, perhaps even to greater health. Mindfulness provides a simple but
powerful route for getting What Is Mindfulness? Mindfulness is an ancient Buddhist practice
which has profound relevance for our present-day lives. This relevance has nothing to do with
Buddhism per se or with becoming a Buddhist, but it has everything to do with waking up and
living in harmony with oneself and with the world. It has to do with examining who we are, with

questioning our view of the world and our place in it, and with cultivating some appreciation for
the fullness of each moment we are alive. Most of all, it has to do with being in touch. From the
Buddhist perspective, our ordinary waking state of consciousness is seen as being severely
limited and limiting, resembling in many respects an extended dream rather than wakefulness.
Meditation helps us wake up from this sleep of automaticity and unconsciousness, thereby
making it possible for us to live our lives with access to the full spectrum of our conscious and
unconscious possibilities. Sages, yogis, and Zen masters have been exploring this territory
systematically for thousands of years; in the process they have learned something which may
now be profoundly beneficial in the West to counterbalance our cultural orientation toward
controlling and subduing nature rather than honoring that we are an intimate part of it. Their
collective experience suggests that by investigating inwardly our own nature as beings and,
particularly, the nature of our own minds through careful and systematic one currently
dominating Western thought and institutions. But this view is neither particularly “Eastern” nor
mystical. Thoreau saw the same problem with our ordinary mind state in New England in 1846
and wrote with great passion about its unfortunate consequences. Mindfulness has been called
the heart of Buddhist meditation. Fundamentally, mindfulness is a simple concept. Its power
lies in its practice and its applications. Mindfulness means paying attention in a particular way:
on purpose, in the present moment, and nonjudgmentally. This kind of attention nurtures
greater awareness, clarity, and acceptance of present-moment reality. It wakes us up to the
fact that our lives unfold only in moments. If we are not fully present for many of those
moments, we may not only miss what is most valuable in our lives but also fail to realize the
richness and the depth of our possibilities for growth and transformation. A diminished
awareness of the present moment inevitably creates other problems for us as well through our
unconscious and automatic actions and behaviors, often driven by deep-seated fears and
insecurities. These problems tend to build over time if they are not attended to and can
eventually leave us feeling stuck and out of touch. Over time, we may lose confidence in our
ability to redirect our energies in ways that would lead to greater satisfaction and happiness,
perhaps even to greater health. Mindfulness provides a simple but powerful route for getting
ourselves unstuck, back into touch with our own wisdom and vitality. It is a way to take charge
of the direction and quality of our own lives, including our relationships within the family, our
relationship to work and to the larger world and planet, and most fundamentally, our
relationship with ourself as a person. The key to this path, which lies at the root of Buddhism,
Taoism, and yoga, and which we also find in the works of people like Emerson, Thoreau, and
Whitman, and in Native American wisdom, is an appreciation for the present moment and the
cultivation of an intimate relationship with it through a continual attending to it with care and
discernment. It is the direct opposite of taking life for granted. The habit of ignoring our present
moments in favor of others yet to come leads directly to a pervasive lack of awareness of the
web of life in which we are embedded. This includes a lack of awareness and understanding of
our own mind and how it influences our perceptions and our actions. It severely limits our
perspective on what it means to be a person and how we are connected to each other and to
the world around us. Religion has traditionally been the domain of such fundamental inquiries
within a spiritual framework, but mindfulness has little to do with religion, except in the most
fundamental meaning of the word, as an attempt to appreciate the deep mystery of being alive
and to acknowledge being vitally connected to all that exists. When we commit ourselves to

paying attention in an open way, without falling prey to our own likes and dislikes, opinions and
prejudices, projections and expectations, new possibilities open up and important point is to be
yourself and not try to become anything that you are not already. Buddhism is fundamentally
about being in touch with your own deepest nature and letting it flow out of you unimpeded. It
has to do with waking up and seeing things as they are. In fact, the word “Buddha” simply
means one who has awakened to his or her own true nature. So, mindfulness will not conflict
with any beliefs or traditions—religious or for that matter scientific—nor is it trying to sell you
anything, especially not a new belief system or ideology. It is simply a practical way to be more
in touch with the fullness of your being through a systematic process of self-observation, self-
inquiry, and mindful action. There is nothing cold, analytical, or unfeeling about it. The overall
tenor of mindfulness practice is gentle, appreciative, and nurturing. Another way to think of it
would be “heartfulness.” A student once said: “When I was a Buddhist, it drove my parents and
friends crazy, but when I am a buddha, nobody is upset at all.”
(I will now read you a small technique that he describes in a chapter and you will see how what
we are practicing in class is connected).
Keeping the Breath in Mind
It helps to have a focus for your attention, an anchor line to tether you to the present moment
and to guide you back when the mind wanders. The breath serves this purpose exceedingly
well. It can be a true ally. Bringing awareness to our breathing, we remind ourselves that we are
here now, so we might as well be fully awake for whatever is already happening. Our breathing
can help us in capturing our moments. It’s surprising that more people don’t know about this.
After all, the breath is always here, right under our noses. You would think just by chance we
might have come across its usefulness at one point or another. We even have the phrase, “I
didn’t have a moment to breathe” (or “to catch my breath”) to give us a hint that moments and
breathing might be connected in an interesting way. To use your breathing to nurture
mindfulness, just tune in to the feeling of it…the feeling of the breath coming into your body
and the feeling of the breath leaving your body. That’s all. Just feeling the breath. Breathing and
knowing that you’re breathing. This doesn’t mean deep breathing or forcing your breathing, or
trying to feel something special, or wondering whether you’re doing it right. It doesn’t mean
thinking about your breathing, either. It’s just a bare bones awareness of the breath moving in
and the breath moving out.
It doesn’t have to be for a long time at any one stretch. Using the breath to bring us back to the
present moment takes no time at all, only a shift in attention. But great adventures await you if
you give yourself a little time to string moments of awareness together, breath by breath,
moment to moment.
TRY : Staying with one full inbreath as it comes in, one full outbreath as it goes out, keeping
your mind open and free for just this moment, just this breath. Abandon all ideas of getting
somewhere or having anything happen. Just keep returning to the breath when the mind
wanders, stringing moments of mindfulness together, breath by breath. Try it every once in a
while as you read this book.
Kabir says: Student, tell me, what is God? He is the breath inside the breath. KABIR.
(Kabir is a medieval saint poet from India).

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