I picked up The Mindful Geek by Michael W Taft because Al Billings was talking about it. After finishing it, I feel like up until now I’ve been lied to about the purpose, techniques, and outcomes of meditation. I mean, that’s okay, but, if you’re not seriously into meditation and already have had this epiphany long ago, I can recommend this is as a great practical compelling introduction to revolutionize something you probably think you already know about. I feel like my understanding of the purpose, techniques, and outcomes of meditation has been revolutionized.
You can pick up a free copy of this book, and find downloadable audio of the exercises, at the author’s site The Mindful Geek. After reading the book and awkwardly doing the exercises on my own with half an eye on the text, I made a playlist of the audio files. I shuffle the playlist when I set aside time, so I get a random exercise each time I sit during daily practice. But, the important point is that the book and audio files are all free. Check them out, and consider enhancing, or adding this to, your daily practice.
The amply supported discussion of the outcomes for mindfulness meditation described by Taft are grounded neurobiological improvements in concentration and depth of the complex interconnections between physical human sensations, thoughts and emotions. The crux is that Taft details how mindfulness practice has been shown to actually and practically grow the part of the human brain that allows for greater focus and deeper, broader human experience. This is entirely different than the outcomes I have heard espoused in the past. This is an entirely more welcome outcome than I have heard espoused in the past. This revelation alone is enough to recommend this book.
I admit most of my experience has been with the idea that meditation was a tool to clear the mind of thoughts. The techniques outlined by Taft in this book are clear and concise methods to practice focus and depth with thoughts, emotions and feelings. This isn’t mindlessness practice. This isn’t a practice to stop the mind. This isn’t a practice of body hate or combat to kill sensation or volunteering for deliberate extended body torture. This is a set of practices that increase skills with and capacity for focus and depth with one’s mind, body, and emotions.
Even Crowley when talking about “awareness, one-pointedness, mind-fullness” in On Concentration still suggests, and frankly kind of muddling what Hatha Yoga actually was as a precursory practice to prepare the body for and not the same as meditation, “to stop the mind altogether. That is Yoga.” And suggests the idea is to “sit down in Asana to quiet your mind.” However, the discussion of focus in this volume seems to me quite in line with other supporting statements that come to my mind about concentration and focus.
“Your nail must be hard, smooth, fine-pointed, or it will not move swiftly in the direction willed. Imagine then a nail of tinder-wood with twenty points—it is verily no longer a nail. Yet nigh all mankind are like unto this.”—Liber CL, De Lege Libellum
This further revelation of the practical neurobiological outcomes of this practice for me is even more important, I think. The outcome of increasing depth and breadth of being human potential for thought, sensation, and emotion revealed here should hearten every practitioner. But, specifically, as part of leading toward an overall clear, concise and unobfuscated practice of sex magick, the outcome of strengthening the neurobiological capacity for focus and sensation should be obviously desirable.
“Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! But exceed! exceed!”—Liber AL, II, 70–71
Taft has offered here a practical discourse that is quite literally and precisely “the method of science, the aim of religion”, a phrase familiar to readers of Crowley material and here reified. All obfuscation and frou-frou of superstition is keenly stripped from the nitty-gritty details and a case is made clear that practical application of the techniques will bring about outcomes worthy of one’s work.
I was surprised to connect the discussion in this book to New Thought. If one ignored the cruft and superstition, New Thought’s admonition to breathe deeply and engage in positive thinking are, interestingly to me, quite well supported by the practical techniques and proven neurobiological outcomes discussed here.
Another thing I found myself thinking about is a personal hypothesis I’ve long had that damaged people are more interesting, and tend, I think and feel, to be the only people worth talking to. People who have not struggled, not faced hardship and setback, seem to me to be exquisitely boring and useless. As I was reading this book, it occurred to me that the inward facing reaction to strife, the self-examination and inherent reflective practice of hardship in life might be seen as a practice of mindfulness and that creates, as discussed as an outcome of mindfulness practice, an actual neurobiological depth of capacity for thought and emotion and sensation. That which does not kill us, actually does (with apologies to Nietzsche and The Cure) make us stronger; bigger and sleeker and wider and brighter.
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