John Kimbrough on Teaching Yoga in Southeast Asia

24. Poetry, Art, Stories
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Note: Due to a large number of essays posted by John Kimbrough, most of them have been consolidated into this single topic, and future essays will be posted as replies here. Feel free to post your thoughts here also. This consolidation of postings does not represent an endorsement of the writings or teachings of John Kimbrough. As always, the usefulness of the information is for the reader to decide. Thank you for sharing your experiences, John!

Teaching Yoga in a Cambodian Prison – Part 1
“The test of our progress is not whether we add more to the abundance of those who have much: it is whether we provide enough for those who have little” – Franklin D. Roosevelt, 32nd President of the United States
When we look at the words of President Roosevelt, we once again see that an individual does not have to be a Christian, Moslem, Buddhist, or Yoga practitioner to exercise great wisdom and understanding of the human experience or show compassion for others.
Perhaps it is not a matter of whether one learns and practices these religions and spiritual disciplines or not, but whether or not they have a degree of balance in their own mind and mind.
What Yoga and Buddhism promise those who learn and practice them is that through them they can achieve greater balance in both their mind and life.
We often wonder if we really need such a thing, or if it can be achieved. We often see our lives, our views and our desires as being the reality of life, and seldom reflect on the idea of being more balanced.
Certainly those individuals who through their own ignorance, conditioning and circumstances have become lost or unbalanced need our compassion and assistance. Perhaps that is what President Roosevelt was reminding of us when he made the statement above.
Yoga is widely acknowledged as being a path, practice and discipline which can assist those in need of direction and greater mental and physical health in their life.
Those individuals who are serving time in prison or are who undergoing some kind of rehabilitation or detention because of their activities as regards the use of drugs can benefit from the mental and physical focus and direction that Yoga offers them.
For most of us, our concept and understanding of prison has been brought about through movies such as “The Longest Yard”, “Lock Up” and “Papillon”. These movies show men bonding with each other and growing in some manner because of their prison experience or generally becoming depressed, and abusive to themselves and others.
The practice of penology in western countries is quite enlightened with men being housed in penitentiaries where they are provided with the opportunity to work, study, learn new skills, entertain themselves and be entertained, and in some cases even earn a small salary.
Such an approach to penology is not one that happens in developing countries though.
In Cambodian prisons, men have little or nothing to do all day. They sit in cramped “rooms” that house twelve to twenty men at a time. They eat two small meals a day. There are no opportunities for them to learn or improve themselves and facilities for their self - development are at a minimum.
It was for these reasons that a very decent and enlightened prison director of one prison in Cambodia has allowed this writer to start teaching Yoga at the prison that he is in charge of.
This teaching of Yoga is not solely focused on postures and breathing techniques. Instead it is focused on a complete Yoga education, meaning that men are taught about the moral and ethics of Yoga and how they lead to better living, and meditation.
Classes are held in a small prison courtyard on woven grass mats that can be bought in the local market. These mats cost about 1 dollar each.
The students are marched out into the yard and ordered to take their place on the mats. They wear blue pajamas that identify them as being prisoners. Many look depressed which is understandable, but they are interested in and enthusiastic about learning.
This writer’s teachings seem to make an impression on the men, showing a degree of understanding for them and their situation, while a the same time encouraging them that they can all cultivate their own being to something greater.
During their practice of the “easy posture”, he comments that he does not see 25 prisoners, but instead 25 Buddhas. When men are asked to relax but keep their spine straight in the meditation posture, the change in the in body is easily seen. This change in their posture also results in them being perceived in a different manner.
Our focus in having introductory classes for all of the 500 inmates and learners is to make them more mindful about the three great tools for living that we all possess, those being our mind, our breath and our body.
In doing this we also want the men to have some fun so it is a joy to see them smile and laugh when they are asked to do a posture that is difficult for them (the camel posture) or seems strange (the lion technique). But along the way, the men are becoming more mindful and healthy, thereby sharing the experience of Yoga that it provides for all individuals who come to its practice.
©2005 John C. Kimbrough
John C. Kimbrough

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Teaching Yoga in a Cambodian Prison – Part 2
“The test of our progress is not whether we add more to the abundance of those who have much: it is whether we provide enough for those who have little” – Franklin D. Roosevelt, 32nd President of the United States
Almost every one of the Cambodian people wishes to go to live in the United States. The U.S. offers them the freedom, opportunity and financial rewards that they wish for in life.
But in teaching inmates at a local Cambodian prison, I reminded them that there is a sizable prison population in the U.S. and that almost seventy percent of those men who go to prison return to it.
Why is this so?
Because people are bad, or just do not know a better way to live?
Yoga would say the latter.
Anyone who has been in prison, worked with prisoners or taught Yoga to men in prison realizes that they can benefit from what Yoga offers them, just as all human beings can.
And if one has seen men in prisons in a developed country or in a developing country they will see that those in prison in a developed country are well - fed, kept healthy and can work and learn while in prison.
In prisons in a developing country, things can be different. Men may not be well fed, and not have any opportunities to work or study.
The men that I have taught Yoga to leave an impression on me in a number of ways, no different from those that any person who has taught Yoga to those who have been abused or confused would see.
The class begins with seeing people shuffle into the class with poor posture and downward glances. The class ends with seeing people who are more mindful about their body, breath and mind, a shine in their eyes and a joy in their walk.
If even for one session and one day, they can experience an enhancement of their energy that gives them something worthwhile and joyful in the present while at the same time provides the enthusiasm and determination for their future effort and practice.
One thing that I have found myself reminding these men in prison in Cambodia is that we all need to be freed from the prison of our mind. It is this prison that leads men who live in the U.S. to be so confused that they get sent to prison in the first place and even after they have had such an experience, leads them to return to it again.
It is this prison that keeps us in darkness even when there are so many things to be thankful for on a daily basis.
It is this prison that we all experience at one time or another in our daily lives, through when we get angry for no other reason then our own impatience, through when we act obsessively or impulsively in such a way that we hurt ourselves or others, or when through ignorance and selfishness we forget and neglect our duties and responsibilities to others.
It is this mental prison that we want to break down in our practice of Yoga. This prison is something that we can be in whether we are in prison in the U.S. or Cambodia, or living a life of luxury and self – indulgence in New York or Phenm Phen.
©2005 John C. Kimbrough
John C. Kimbrough

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Teaching Yoga in a Cambodian Prison – Part 3
“The test of our progress is not whether we add more to the abundance of those who have much: it is whether we provide enough for those who have little” – Franklin D. Roosevelt, 32nd President of the United States
The individual who has had little or no experience with men and women in prison tends to think of them in very general terms. These include attitudes such as that they are bad or evil, that they are ignorant and stupid, and that whatever kind of hardship or punishment that they are experiencing at the present is something that they deserve.
In having such an attitude we forget that men and women can be changed for the better. We also show a lack of mindfulness about the various situations, circumstances and experiences that can lead a person astray and allow or force him or her to commit a crime. And sometimes, as painful as it might be for us to admit it, there may have been people who plotted an individual’s demise so that they would be sent to prison or an innocent man has been sent to prison.
Once we see the men and women in prison who are serving time there more clearly, we can see that they are not so much different from all of us, in that they have positive attributes and negative ones, and just like us, have the capacity to be selfish and unmindful at times, while at other times can be wise and compassionate.
Since the purpose of Yoga is to strengthen the positive, healthy and wholesome in all of us, while weakening the negative, it is logical to assume that it will work the same for men in prison.
In many respects it may even be more effective because a prison atmosphere can be compared to that of a Yoga ashram, in that men eat at regular times, go to sleep and get up at regular times, and have free time and a disciplined routine that they must follow.
Yoga teaches and reminds us that many of our agitated thoughts and feelings, and fluctuating states of energy are a result of the busy and sensually exciting and at times confusing world in which we live.
We can be walking down the street and have our attention distracted by a member of the opposite sex or something that we wish to buy or own and possess. In prison, such a thing does not happen.
We can stay out late drinking or doing drugs, or associate with and seek companionship in those that it may not be in our best interest to be with because we want to alleviate lonely or confused feelings or are afraid to go home to a lonely house and empty bed. In prison, such a thing does not happen.
We can overindulge in food, sex, and television when we feel down or need an escape. In prison such a thing does not happen.
As unpleasant as prison is, it can provide people with an opportunity to learn something about themselves and life, and with that develop the wisdom to chart a new course in their life.
When we are involved in teaching, learning and practicing Yoga, we understand that this holds true for those individuals in and out of prison in Cambodia or any other place in the world.
©2005 John C. Kimbrough
John C. Kimbrough

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A Ministry of Tenderness
The English word “minister” is a noun that denotes a senior member of government or a trained religious leader in the church.
It also denotes a man who is lower in rank then an ambassador who represents their government in a foreign country.
The verb, “to minister” denotes a mental and/or physical action in which we assist another individual, perhaps someone who is sick, aged, troubled, confused, grieved or has recently experienced some tragedy.
A derivative of the word “minister” is the noun, ”ministry” which has two major meanings: one being a government department with a particular area of responsibility, and the act of ministering to another, in a formal or informal manner.
In many respects, we are all ministers or will be ministers sometimes in our life.
We may not go to seminary school or study for the pulpit, but we will be put into positions just through the course of our lives where we have to minister to others.
As children or adults, it may be to a sick and dying parent.
As a husband or wife, it may be to a frustrated and angry spouse.
As a parent, it may be to a lost or confused child.
As a human being, it may be to a friend, co-worker or acquaintance that just wants to talk and wants someone to listen.
Many times, we may not be prepared to fulfill this role and may act in ways that makes things worse.
Even if the person who has come to us is someone that is close to us and we have a responsibility to, we may not know what to do, how to act or what to say.
But once we understand that our roles in life, whoever we are and wherever we may be are going to call on us to minister to others, we may gain from reflecting on what kind of ministering and ministry we want to have.
Will it be an angry and judgmental one?
Will it be a vengeful and violent one?
Or will it be one based on tenderness and mercy, as Christianity, Buddhism and Yoga teach us to be?
It may be hard to be receptive to or meet the needs of others all the time.
Many times others may be going out of their way to be manipulative or abusive to us.
They may not be open to what we have to share with them out of a tendency on their part to be defiant and stubborn.
They may insist that we respond to them in the manner that they want us to instead of respecting and understanding that way that we respond to them.
They may not be receptive to us because of some conscious reason or they just may not be balanced enough mentally and physically to hear and understand what it is we are sharing with them.
Regardless of how we may think and feel at any particular time, and what the reaction or response to us may be, let us try to minister to others based on an idea of tenderness.
When we instruct another in a clam and quiet manner, we are more likely to get a positive response form them then if we instruct or minister to them in a cold, angry or critical manner.
They are more likely to listen to what has been shared with them then to react to it with anger or dislike.
They are more likely to come away from the encounter and experience with us in an effective and self-enhancing way.
Living our life with a mindfulness of ministering to others with tenderness does not mean that we allow ourselves to be open and accepting of another’s abuse.
It does not mean that at times we do not have to share with them or react to them in a manner that is more determined and firm either.
It does mean that our actions, that of tenderness, are built on loving kindness and compassion, and that we understand that tenderness manifests these feelings in a way that may be most helpful to improving another’s perspective on their own life experience, be it something painful and confusing that is long term and chronic, or short term and acute.
It also means that in acting to another in such a manner, we are also acting in a way that is uplifting to our own energy and spirit.
Copyright 2004 John C. Kimbrough
John C. Kimbrough

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Yoga and The Universal Declaration of Human Rights
“All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood” – Article 1, Universal Declaration of Human Rights
“Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace” – Point #2, Article 26, Universal Declaration of Human Rights
One of the most important documents formulated since the end of World War Two is The Universal Declaration of Human Rights, voted on and entered into recognition by the general assembly of the United Nations on December 10th, 1948.
It is a document that few of us have ever read and even less know about though we may hear it referred to from one time or another on various international news reports. When we do sit down and read it, we see that what it says that we should all observe and practice is something that many of us rarely reflect on at all. It is asking us to live and act towards one another with a great deal of spiritual mindfulness.
Central to its proclamations are the two articles mentioned above, which tell us that we should act to one another in a “spirit of brotherhood” and that “education should be directed to the full development of human personality”.
In acting towards one another in a “spirit of brotherhood” we have to understand exactly what that entails and we have to have our mind and consciousness at a certain state.
If we are constantly condemning one another or gossiping about one another, we are not acting towards one other as this document suggests. If we seek out things from and through others based on our own greed and desire, we are not acting towards one another as this document suggests. And if we see each other as competitors or people that stand in our way, we are also most likely not acting towards one another as this document suggests.
Interestingly, religions and spiritual disciplines such as Yoga, Buddhism and Christianity teach us how to relate to each other in this spirit of brotherhood.
When we look a the teachings and disciplines of Yoga, we find that they are specifically addressing and cultivating the spirit of brotherhood among all men and work to the full development of the human personality. This is done through the practice of the yamas and niyamas, which teach us about non – violence in thought, word and action, non – greed, non - stealing and honesty, among others.
Buddhism teaches us that living a life based on right speech, right action and right livelihood leads to respectful and harmonious interactions with others.
In reflecting on the second point of article 26, we sometimes find that many of the educational systems of the world are teaching the opposite, so that we support those who have an ignorant, fearful or greedy agenda or lead us to try to take advantage of those who are less fortunate then us or are not of the same religion, nationality or ethnic group as us.
Sadly, the educational systems of many countries have an agenda that works to support the status quo, and their own vision of themselves, their neighboring countries, history and how man and woman should proceed down the path of life. These educational systems, because they are tied into or influenced by business interests, consumerism and materialism do not always understand or know how to teach people to cultivate the “full development of their personality”.
How many educational systems have you or I attended, been exposed to, or been through where mental and physical behaviors such as non – violence, loving kindness and compassion were taught?
How many educational systems have you or I attended, been exposed to, or been through where we were taught the importance and benefits of being content, honest, austere and non – greedy in our day to day life?
And how many educational systems have you or I attended, been exposed to, or been through where we were taught to look at ourselves with objectivity and an understanding that what we think, feel, say and do may not be what is best for us, or not what we are most capable of?
The answer for many is none. The answer for some is that they have been taught such things through their religion or spiritual discipline and practice.
Yoga and Buddhism both build their whole set of teachings and disciplines on such actions and approach to life and living.
They have proven again and again that they bring about a “full development of the personality”. After all, what can be a fuller development of one’s personality then enlightenment?
For those of us who want to teach, learn and practice Yoga or Buddhism, a look at and understanding of the declaration of human rights may be one more thing to spend some time with.
We might find that we see the hand of and writings of Jesus, The Buddha and many of the other enlightened and great human beings of the world, both past and present, in it.
©2006 John C. Kimbrough
John C. Kimbrough

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Ways to Weaken Suffering: Compassion
Our objectives in learning and practicing Yoga or Buddhism are multi-dimensional and determined by various factors.
They could be to just achieve better mental and physical health, understand ourselves and others better, or know how to live our own life with a greater sense of focus and balance.
Whatever our reason for learning and practicing Yoga, we benefit when we understand that the main objective of each of these spiritual disciplines is to weaken those mental, verbal, physical and behavioral states that create suffering.
Paramount among these teachings and disciplines is the practice and application of compassion in all of our dealings with others.
Yoga and Buddhist teachings understand that when we practice compassion we not only can lend a helping hand to others, but that we can also calm and focus our mind and energy in such a way that we assist ourselves.
In looking at compassion, it is worthwhile to look at another way that people think, speak and act in these modern times, a way that seems much more common then the application of compassion, that being condemnation.
Those who are wise and advanced in their understanding and practice of Yoga and Buddhism understand that condemning attitudes do little more then keep one from looking at themselves in an objective manner so that they are unable to see what weaknesses they have that need to be addressed and worked on.
In addition, the continuing habit of condemning others in thought, word and action acts as an obstacle to any kind of self - understanding and enhancement while at the same time allowing ignorance to become stronger and acting as a poison on the workings and functioning of one’s mind, consciousness and physical being.
Through compassion we grow as human beings and help others grow, becoming closer to others, the world and our inner God, while through condemnation we achieve nothing.
Through compassion, agitated or confused states of mind and consciousness are focused and steadied, while a lack of compassion allows them to flourish.
Through compassion, our own tendencies to individual suffering are weakened, while we may be actually able to help others to better understand and achieve something worthwhile, meaningful and long lasting in their own life in some manner.
It is for these reasons that the wise sages, teachers and boddhisattvas who formulated and continue to practice Yoga and Buddhism placed so much emphasis on the practice of compassion in thought, word and action.
©2006 John C. Kimbrough/Yoga is for Better Health and Living
John C. Kimbrough

7

Balanced Development Comes From A Balanced Mind
In whatever country that we may live, be it a rich one such as The United States, be it a developing one, such as Thailand and Malaysia, or be it one that is still in its infancy of development, such as Cambodia, the idea of “development” is one that we hear frequently.
Of course, when this word is used in these various contexts, we are thinking of economic development and all that such a thing can entail.
And in each one of these countries and cultural, social and economic environments, we can, upon a close and thorough examination, see how economic development, as desirable and needed as it may be, can also be something that gives rise to all sorts of problems, both for individuals and communities and the country as a whole.
It may an individual who in their desire to show others that they are successful, lives beyond their means and gets into debt, a debt that then robs them of any kind of joy or satisfaction with life.
It may be the individual businessman or company, who because of greed, acts dishonestly and fraudulently, or pollutes the environment with unhealthy or toxic waste.
Or it may be all of the members of one family, who in their desire to become famous, well – known or respected according to worldly and cultural values engage in power plays as a unit that demean or exploit the life’s of others.
Yoga and Buddhism, and our own experiences with and observations of life show us again and again that the defilements that cause suffering for individuals, communities, and humankind as a whole can be brought to fruition behind the wheel of a Rolls Royce or the handlebars of a bicycle, in a penthouse in Paris or a shack in Bangkok, or if one eats in the most luxurious restaurant each night, or on the floor of a humble living room in front of a television.
In order to have balanced development, as countries, or as individuals, we benefit when we have a degree of internal balance.
Internal balance gives us the facilitating power and motivation to live a life that is simple yet comfortable, with both focus and the required interest and energy needed to pursue those things that we both need and wish for.
At the same time, being balanced allows us to continue to stay healthy, both mentally and physically, and keeps any troubling mental or physical conditions from developing.
Yoga and Buddhism offer us through their teachings and disciplines, a way to make our mind balanced, so that we can develop as individuals in a balanced way.
When we are individually balanced, it makes the development of our economy and country a more balanced one.
When we are more balanced individually, we engage in ways of thinking, speaking and living that continue to give rise to good results and wise living.
When we are more balanced as individuals, our whole country will develop in a way that allows for less social problems and more harmonious living between all people.
Development, whether as individuals or as a country as a whole, will be more fruitful and more healthy when we work from a balanced mind, not from one that consists of fluctuating moods and desires or the need to feel special, successful, important or better then others.
©2006 John C. Kimbrough/Yoga is for Better Health and Living
John C. Kimbrough

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Some Reflections on Teaching Yoga to Prisoners in Cambodia
The teaching and learning of Yoga can occur in any environment and only requires a place to learn and practice, a dedicated and competent teacher, and learners who are open to its teachings and willing to make the effort to learn.
This is something that this writer has reflected on more over the last three months as he has taken on new responsibilities of teaching Yoga classes in Cambodia in addition to his regular classes in Bangkok, Thailand.
These new classes in Cambodia have been taught to three groups of people, those being individuals who have been disabled by land mines, drug addicts and substance abusers in recovery, and men serving time in prison.
Each one of these individual groups has presented a different set of factors to reflect on.
Of the three groups, this writer would say that the men in prison are the most challenging to teach, because of both their situation and how this writer perceives their situation.
Of course, perceptions change as we become more familiar with something and learn and grow through our interaction with it.
The men in prison have varied futures to look forward to with some having to remain in prison for many years to come or their life, while others will be released, but upon their release, may return to an environment with limited options and opportunities and in a state of mind that lacks clarity or focus.
Even though the teachings and disciplines of Yoga offer people a strong foundation for living, some prisons and prison systems are more supportive of what Yoga teaches a man then others.
What this means is that those prisons and prison systems that provide reasonable and healthy food and opportunities for self – study and solitude will be more likely to elevate a man then those that do not.
It is hard to say if Cambodian prisons are at present able to provide men with these things.
Because the men face uncertain and varied futures, one wonders what they are getting out of the practice, except an opportunity to get out of their cells. That in itself is something, but it also noted that some come to the Yoga sessions not to learn Yoga but to ask for money and other things or request some assistance with their case.
Because some men are shy or do not know how to ask questions or what to ask, or talk about themselves and their feelings, it is sometimes difficult to gauge what kind of progress they are making from their practice or what kind of insights they are generating.
Also, since there are over 500 men in the prison, but only one class is held per day consisting of 22 men, the regular attendance of all of those people who are interested in Yoga is not possible, so classes have both new and old learners of Yoga attending. This does not present any kind of formidable challenges to teaching but can mean that it is difficult at times to build on previously taught concepts.
Each time that this writer walks into this prison he feels more comfortable with being there and the people that he meets, knows and teaches there.
Each time that this writer walks into this prison he feels a responsibility to explain and teach Yoga to the very best of his ability, but is sometimes discouraged by the lack of attention by some of the people who come to the class.
And each time that this writer walks into this prison he wants to act and react to the men in it with loving kindness and compassion, but realizes that he is limited as to what he can do as regards this.
But along with this, there is the realization that a prison can provide an environment where an individual can make great progress with Yoga because of the lack of other sensual impingements and desires to run to.
As with the teaching and learning of Yoga in any environment, be it an ashram, health club, someone’s apartment or home, or a prison, much of the responsibility of making Yoga a fruitful part of an individual’s life is their dedication and motivation and the teacher’s ability to guide and support the cultivation of these characteristics on their part.
©2006 John C. Kimbrough
John C. Kimbrough

9

Some Common Sense Guidelines and Reminders for Teaching Yoga to Prisoners
When we teach Yoga in a place or environment that is not under our individual control or ownership, we need to abide by the rules of the owner or controlling individual or party.
This is true whether we teach in an ashram, temple, health club, someone’s home or apartment, a school, a vocational center or a prison.
But in teaching Yoga to men and women in prison there most likely will be more serious and important factors and rules to be mindful about, not just in the requirements and rules of the prison and prison system, but also regarding how we relate to the men and women who come to our classes.
Some of these are given below.
• Before going to teach in a local jail, prison or prison system make sure that you are very clear about what you will be teaching them and what your availability will be on a daily and long - term basis. If you start a program of teaching Yoga to men and women who are incarcerated and then suddenly have to stop it, you may generate bad or resentful feelings.
• Before going to teach in a local jail, prison or prison system make sure that you make an appointment to meet with the relevant authorities, most importantly of course being the system director, prison warden or director, or those that are his or her representatives. At such a meeting try to look professional and be able to present your points regarding teaching and any material that you will give to the learners. This is because some things, such as perhaps a laminated card that shows the Yoga postures and practices may be considered to be prison contraband or be thought of as having the potential to use as a weapon that may cause harm to oneself or others.
• Anytime that you wish to change your schedule or make some changes in your program or teaching, inform the authorities in charge. Many times this will not necessitate a meeting with a higher up but only a meting with the person who is in charge of your program or class.
• Inform both your class and those who are in charge of your class if you will not be able to teach on a certain day or for a certain period of time.
• If possible, always arrive early for your class and greet the men or women who come to it in a polite and respectful manner.
• Do not show favorites in teaching a class to prisoners. This is extremely important as it could breed resentment and problems, in addition to causing problems with the prison authorities and perhaps your class and program as a whole.
• It may be most suitable to have men teach male prisoners while women teach female prisoners, if this is possible.
• There should be a prison guard or guards on duty and with the class while it is going on. This standard practice in most jails and prisons.
• Do not get involved with any prisoners as far as their case or personal life and problems. Your job is to teach Yoga and teach Yoga only. Be compassionate to your students but also be mindful as regards the limits to how you can and should act on that compassion.
• Do not look at the prisoners and those who are in charge of them as being a “them and us” thing or think of people as being good or bad guys. The people who are in the prison environment with you, bot prisoners and guards are there for a reason, and as Yoga teachers and practitioners, we are open, understanding and compassionate to all, not just some.
• Do not use your class as a forum to air your views on the prison system, prisoner rights, human rights or any other subject outside the teachings of Yoga.
• Be supportive, understanding and encouraging of the learners as you would in any Yoga class.
Men and women need and benefit from the things that Yoga can offer them and if you are a Yoga teacher, it is highly recommended that you look into starting up a Yoga class or program at the local city jail, county jail or prison in your area.
Yoga is currently be taught at various jails and prisons in the United Kingdom, India, The United States, Singapore and Cambodia, among others.
Prison authorities and directors are for the most part sincerely interested in assisting the men and women who are under their care in dealing with their incarceration and their life in a manner that is positive or constructive. If they are presented with a program that is well thought out and they perceive the teacher as being professional and competent, they will most likely approve such a program.
Some of the men and women who are in jail and prison are not there because they are criminals or have committed crimes but because they are lost as to how to think, feel, speak and act. In this respect, we are talking about people who have been incarcerated because of a drug or drinking problem.
By teaching Yoga to men and women in prison, you may be providing them with a way to better understand and change their life for the better, both while they are in prison and upon their release.
©2006 John C. Kimbrough
John C. Kimbrough

10

Treating Addictive Behaviors through Yoga and Buddhism
“The chains of habit are too weak to be felt until they are too strong to break” – Samuel Johnson
Some teachers, doctors, psychologists, psychiatrists and social commentators say that we are living in a day of addictions. There is much in the environment that we can easily become attached and addicted to and new things are being introduced into our lives each year. They may be of a technological origin, watching television, playing on the computer or something that stimulates and excites our body and consciousness through their use and indulgence in, such as drinking beer and alcohol, drugs, coffee, cigarettes, pornography and food.
With the sometimes lonely and confused feelings that we as individuals experience, it is easy to understand how these attachments and addictions can develop. We all probably know someone, a friend or co-worker, who has a husband, wife or child who has a drinking or drug problem. Maybe it is someone in our own family who is dealing with his or her demons in this manner. Most of the people that I have met in my life grapple with these issues or have someone in their life who is grappling with them.
Addictive behaviors can consist of many things. They can be very overt and commonly thought of as being addictions. This would include drugs and drinking, perhaps overeating, gambling and compulsive shopping also. They may also be more subtle and not commonly thought of as being an addiction. An addiction to anger and rage. An addiction to self-pity and feeling victimized. An addiction to being critical and judgmental of others.
Addictive behaviors are a result of some kind of lack of ease with the way things are in our life. We may come home from work exhausted and not find anything in our home, personal and social life that makes us enthusiastic or fulfills us. Our evening may consist of sitting in front of the television, eating and drinking. These habits, that we may associate with just being relaxed and enjoying life, have become so commonplace that we can not see their destructiveness.
An after work drink becomes a habit where we drink until we fall asleep, not seeing the condition that we are in each night and in our life. The after work joint becomes a daily habit which dulls our consciousness and plays havoc with our eating and sleeping habits. A harmless surfing of the net to look at pornography becomes an hours long sojourn and obsession. These addictive behaviors compromise our mental and physical health, sometimes in ways that are very severe, even life threatening.
Why and how have we got to these addicted states? It could be the routine of our work, with it’s frustrations and humiliations or the perceived hopelessness or loneliness of our home and social life. It could be that we perceive that no one listens to us and respects what we think and feel. We do need to be noticed, respected and loved. It could be that we do not sense anything grand in our life to find joy with, in the present or in the foreseeable future. Our life moves very fast, from work, to home, to tasks and errands. We seldom do slow down and see things more clearly.
Dr. Charles Swindoll, a well-known and well-respected teacher on the Christian path and tradition states it so well when he says that “For many of us, our lives resemble an article without punctuation. There are no pauses for prayer, no commas of full stops of silence and solitude, just one hectic string of worries that hound us from one activity to the next”. (1)
These worries can be noticeable, a worry about our health, a worry about or relationship, a worry about the economy in times of an economic downturn or recession. Sometimes these feeling of worry are more feelings of dissatisfaction, of a chronic anxiety or unease, and as mentioned earlier, a lack of satisfaction in life.
S. Radhakrishnan, the former president of India defines man and the human existence by saying that “In each man are these two kingdoms of light and darkness” (2). For many of us, it is when this darkness sets in that we look for escape and pleasure in those habits that can become and have become self –debilitating and self – destructive addictions.
Even though S. Radhakrishnan talks from the understanding and practice of the Hindu and Yoga tradition, and Dr. Swindoll from the Christian tradition, they call our attention to the same aspects of our being. Again, Dr. Swindoll puts this aspect of life and our being, the tendency to dullness or darkness, or acute and chronic dissatisfaction, anxiety and worry in this manner whe he states that “None of us are free from its presence. It roams in the minds of even the holiest of saints. And though none of us can actually see it or touch it, we can prepare for this invisible marauder by adopting a watchful attitude” (3)
What is this watchful attitude? How is it cultivated and made part of our lives? How does it help us in dealing with attachments and addictions that can harm us in both subtle and overt ways? This watchful attitude is known as awareness or mindfulness. It is cultivated and made part of our life by knowledge and practice. This knowledge consists of teachings that show us a better and more skillful way to live. This way is based on respect for all people and living in a harmonious manner with them. It is also based on doing those things which bring a balance within ourselves. This mindfulness gives us options to pursue.
This mindfulness lets us see more clearly those states, habits and tendencies within us that lead us to engage in habits and addiction that are harmful and compromising to our own health and our relationships with others. This mindfulness lets us see that there are options and alternatives to pursue that in the short and long-term that bring us something more worthwhile and satisfying the sensual pleasure or excitement that we are seeking or needing at the moment.
Both Yoga and Buddhism offer us these teachings and practices. They both emphasize meditation as a way to cultivate concentration and mindfulness. They both give us guidelines about how to live and act, so we do not create disharmony within ourselves and with others.
For some, our addiction may be so deep, that we may have to go to an organization such as AA or NA first in order to get away from our addiction. When we talk about our addiction, we are increasing our mindfulness of what brought us to it, and how we have hurt ourselves through it. When we see another honestly and sincerely share their experiences with their addiction, we see that we have not been alone in our pain and confusion. We see the depths that others have fallen to in their lives. We learn from them. We connect with them. We grow with them.
Some organizations such as AA or NA frown on people working another way or path besides the philosophy and guidelines that they follow. There may be some wisdom in this approach, or it may be limiting what people can learn and heal themselves with and from. Certainly, the regular and diligent practice of Hatha Yoga is something that can assist in the healing and balancing process for any individual regardless of their physical and mental state when they come to it.
To deal with any addictive behavior, both overt and subtle, requires accountability, effort, discipline and perseverance. One needs to make a constant effort to stay mindful and on top of things, with the understanding that these things can be dealt with effectively.
(1) Dr. Charles R. Swindoll. Christ At The Crossroads (Anaheim, California: Insight for Living. 1998) Page 20
(2) S. Radhakrishnan. The Bhagavad Gita (New Delhi, India: Harper Collins. 1993) Page 335
(3) Dr. Charles R. Swindoll. Christ At The Crossroads (Anaheim, California: Insight for Living. 1998) Page 6
©2003 John C. Kimbrough
John C. Kimbrough

11

Buddhists Are Ambassadors for The Buddha and His Teachings
To say that “I am a Buddhist”, or “I am a Christian” can sometimes be something that is said with an air of pride, and can almost be said arrogantly at times, like because one is a Buddhist or Christian, they are somehow special, should call attention to themselves, or more enlightened then others.
Such an attitude would be incorrect, as what being a Buddhist, Christian or Yoga practitioner does not involve is a puffed up or an arrogant pride, but instead humility and simplicity and seeing oneself as one of many, not one among many.
Having had considerable experience with both Christians and Buddhists in my life, I have been at times disappointed by the contrast between what a person says that they are or thinks of themselves as being, and how they speak and act in their interactions and in expressing their views about others.
If we want to think of ourselves as being a Buddhist, we want to try and live our life as agents or ambassadors of the Buddha, just as if we say that we are a Christian, we want to try and live our life as agents or ambassadors of Jesus.
This does not mean that we proclaim our religion or spiritual discipline to all, but that we learn and understand how to think, feel, speak and act according to the teachings of these enlightened beings.
Our objective is not only to serve as they asked us to, but to, though serving, work to achieve the things that they did, those being non – violence in thought, word and action, loving kindness and compassion.
As this writer frequently points out, these are also the three foundations for the practice of Yoga.
Sadly, because of our own ignorance, lack of interest in making any kind of sustained or sincere effort, the sensual impingements that television and the world throw our way and our own at times confused and conflicting conditioning, we many times do not really understand what is involved in the practice of the religious or spiritual discipline that we think or say that we follow and practice.
And unfortunately, many times those who have some authority or influence over us may in their ignorance ridicule us for our interest in these things, which may confuse us further, or harden our resolve, or make us angry or resentful to them.
People seldom seem to in this world want to sit down and really learn about and understand how another person thinks and feels about something.
What Buddhism, Christianity and Yoga can provide us with are a direction with which to use the energy of our being, which is for many of us better then the at times confused desires and feelings that we have and experience.
We can easily become and be confused about what it means to be a man, a woman or a human being.
We may be unsure about what our duties and responsibilities are to ourselves, our family, our friends, our community and the world as a whole.
We may not know how to deal with day to day thoughts, feelings and experiences. Should we do this, or should we wait until later, or should we ignore them all together?
Religious and spiritual disciplines are there to assist us in figuring out things, not further confuse us.
If we are going to proclaim ourselves to be Christians, or Buddhists, or Yoga practitioners, we want to be able to make our thoughts, words and actions ones that are wise and compassionate.
©2006 John C. Kimbrough
John C. Kimbrough

12

Topic author: John C. Kimbrough
Subject: What Do Yoga, Buddhist and Christian Practitioners
Posted on: Mar 18 2006 02:51:05 AM
Message:
What Do Yoga, Buddhist and Christian Practitioners Do, Part 1
We seldom hear Buddhist or Christians refer to themselves as practicing Buddhism or Christianity. Instead of saying that “I practice Buddhism” or “I practice Christianity” they will say “I am a Buddhist” or “I am a Christian”.
With those who learn and apply the teachings and disciplines of Yoga, we will frequently hear them say “I practice Yoga”.
Maybe there is something in how we express what and how we are as far as our religion or spirituality that says something about our view about it and ourselves, and perhaps shows some ignorance also.
To say that we are a “Buddhist” or “Christian” does not necessarily mean that we understand and apply the teachings of these particular religions and spiritual disciplines, but instead means that we see ourselves as people who are a certain way, a way that may in some respects smack of excessive pride or arrogance or a feeling that we may in some way be special or better then others.
Regardless of this point, it may be beneficial when we understand that whether we practice Yoga, Buddhism or Christianity, there are similarities in what these approaches to life ask of us to do.
One thing that they ask of us is that we need to make an ongoing and mindful effort to look at, examine and work on ourselves.
Too many times among some Yoga, Buddhist and Christian practitioners, the emphasis is on worship and belief, or making some kind of merit, or practicing postures all of the time.
In reality, the teachings of these religions and disciplines place little and varying degrees of emphasis on such things.
Instead they tell us what are the best ways to think, speak and act, for both the welfare and health of ourselves and others.
In order to do these things, we need to look at who and how we are at present and to see if the Yoga, Buddhist and Christian practices are part of who we are, and if they are not, take the steps to make the changes and bring the attitudes and behaviors that they advise us to learn and apply into our lives.
So we can say that self – examination, investigation and making some kind of ongoing effort to work on ourselves is something that all Yoga, Buddhist and Christian practitioners do.
This ability to look at, examine and investigate ourselves is not an easy one to cultivate or apply and if for some reason we think of ourselves as being enlightened or special because of what we practice or think of ourselves as being we may find ourselves spending more time on rituals and condemning others for their weaknesses and shortcomings then looking at ourselves.
But Yoga, Buddhism and Christianity all provide us with a means to bring this investigative and self – developing nature as regards ourselves about, these being contemplative prayer and meditation, and scripture study and reflection.
If we are not taking the time to do these things we may be weakening our practice and thereby not making the progress that we can or should be in Yoga, Buddhism or Christianity.
If we just say that we are such and such and then run off for a drink, or to indulge in some sensual pleasure unmindfully, or to practice greed in overt and subtle forms, we are not really practicing Yoga, Buddhism or Christianity.
Instead we may be just keeping ourselves down, deluded and unenlightened.
©2006 John C. Kimbrough/Yoga is for Better Health and Living/
Providing free Yoga education programs and classes to the disenfranchised, underprivileged and troubled in Cambodia
John C. Kimbrough
Replies:

Reply author: Etherfish
Replied on: Mar 18 2006 08:54:57 AM
Message:
John wrote:
“If we just say that we are such and such and then run off for a drink, or to indulge in some sensual pleasure unmindfully, or to practice greed in overt and subtle forms, we are not really practicing Yoga, Buddhism or Christianity.”
hi John,
Greed I understand, but are you saying that having a drink or indulging in pleasure unmindfully somehow damages ourselves? or maybe you are speaking about addictive personalities?
My belief is that in my meditation I favor the mantra, and the rest of the day the purification brought by my practices causes me to view the world differently. That different view does make me favor treating other people better, and favoring mindfullness.
That’s so much easier than having to carry around a list of things I shouldn’t be doing in my head.
What do you think?
Do you discuss these issues with the people you work with in Cambodia, or
just pretty much lay down the law of how they should live?
What attracts them to listen to or follow you?

13

Topic author: John C. Kimbrough
Subject: Christianity, Buddhism and Yoga: They Do Not Save
Posted on: Mar 16 2006 8:50:53 PM
Message:
Christianity, Buddhism and Yoga: They Do Not Save You Unless You Make Some Effort
Over the last three and a half years this writer has become involved with Cambodia and its people in increasingly intimate ways.
Part of this process has involved teaching English and Yoga on a volunteer basis.
Another part has been in making an attempt to learn and use the Khmer language whenever possible.
Still another way has been to become involved with and knowledgeable about all aspects of the society, culture and the people who make it up.
And still another way has been to look over the multitude of writings on Cambodia’s past and more recent and tragic history.
One interesting aspect of this recent history has been the idea that many people lost faith and belief in Buddhism because it failed them, this being in respect to the wars that plagued Cambodia in addition to the murderous and culturally destructive policies of the Khmer Rouge.
In reality, it was not Buddhism that failed the Cambodian people. Instead it was the failure of all elements of Khmer society to fully examine, understand and apply the teachings of Buddhism that led to the many problems that Cambodia experienced.
At the same time, it is true that many of the problems that Cambodia had were related to its history, the policies of its neighbors and wars in those countries and the very unchristian and unbuddhist behaviors on the part of the U.S. government in their own confusion, desire to win and not lose face as regards the Vietnam war.
The point of all of this is that if one wants to experience the wise, skillful, wholesome and healthy living that Christianity, Buddhism and Yoga promises them, they have to make some kind of effort in order to get them.
This is true of someone in America, someone in Cambodia, Thailand, Myanmar or Laos, or someone in India.
It is not enough to just say that “I believe” or bow down to an icon and worship, or to attend weekly satsangs. It is about making an ongoing and consistent effort to learn, understand and apply, putting aside one’s own ego, attachments and aversions and desire to be different or a rebel.
It is notoriously difficult to make changes, especially regarding our behaviors and how our mind works.
And any kind of change will come slow, so to expect quick results is unwise and can lead to disappointment or cynicism.
Sometimes in order to bring about the change that these disciplines promise us, we need support. Not only do we need support, but we may need to spend time in quiet reflection in a mindful and humble manner, seeing and acknowledging our weaknesses while making an attempt to cultivate our strengths further.
It is not enough to just say that one believes, or just make merit, or just go to church. Progress in any religion or spiritual discipline requires an ongoing and consistent commitment, in addition to acceptance, effort, discipline and humility.
©2006 John C. Kimbrough
John C. Kimbrough
Replies:

Reply author: david_obsidian
Replied on: Mar 17 2006 09:53:34 AM
Message:
John said:
In reality, it was not Buddhism that failed the Cambodian people. Instead it was the failure of all elements of Khmer society to fully examine, understand and apply the teachings of Buddhism that led to the many problems that Cambodia experienced.
John, it’s nice to hear your thoughts. I see from your copyright notices that it is likely that you intend to publish elsewhere.
You seem to be a careful, nuanced writer. I’d like to give you an editorial suggestion: perhaps the above paragraph could be re-worked? Can you see why I think so?

14

Hello David,
Many thanks for taking the time to provide me with your input and feedback.
I am sure that the above paragraph coud be reworked as much of all of the content of the essays that I write could be.
Generally I revise and edit each essay at least three times before sending it off or posting it.
I would like to see how you would rework it as that would probably be easier for me to deal with and learn from then editing something that I thought was already suitable for the audience that I wish to convey my ideas to.
I have not really given any thought to having any of these published, but I do, through copywriting, assert my right to be identified as the author of the perceptions and observations expressed, and to be, to the best of my ability, accountable for them.
Thanks again!
John C. Kimbrough

15

Hello Etherfish,
Thankyou for your reply to my essay and your interest in sharing your ideas and perceptions with me.
I would think that a teacher who is mindful, knowledgeable and experienced would adapt to each class and how he or she teaches it and what they teach based on what they perceive their audience’s needs to be.
Perhaps there is a time to “lay down the law” and at other times there is a need to just be thankful for the opportunity to teach and interact with others in something that is truly constructive aand worthwhile to learn and bring into our life, that being the sharing of Yoga and Buddhist teachings, disciplines and practices.
As to how you approach the day, based on your meditation practice and other factors, well, if it works for you, that is what is most important, but if one is teaching prisoners and drug users in rehabilitation a good starting point for them to fully learn and perhaps bring Yoga or Buddhism into their life may be exposing them to a list.
It is hard to say if one way is better then another.
I have found that there are so many factors to be mindful about in teaching, learning and applying the teachings and disciplines of Yoga and/or Buddhism into our life.
I am someone who believes that knowledge in addition to posture practice and meditation is important for making progress in one’s practice, because through knowing the teachings, we have a foundation for our practice, and we start to see others more claerly, and thus wisely and compassionately.
The Khmer people do not follow me, and I would not want anyone to ever do that. I want to walk along with others, not in front of or behind them.
As to why they listen to me, Perhaps I could summarize it as follows:

  1. I have lived in Asia for the last twenty years so have a lot of experience with and knowledge about Asian countries and cultures.
  2. My age (I am 55)
  3. They know and see that I walk the talk. In other words they see that my life is built on the Yoga/Buddhist teachings.
  4. They see that I give my time, energy, knowledge and teaching ability for free as all of my work in Cambodia is done on a purely voluntary
    basis
  5. My language ability at both Thai and Khmer is adequate and that is something that is respected by the people of these countries, that being that one at least makes an attempt to learn the languages.
  6. I have alot of respect for the Cambodian people and perhaps they sense that.
  7. I nurtue and encourage people when teaching instead of call attention to weaknesses and faults, or criticize and condemn.
  8. I have previous hands on experince with both drug users and prisoners which can be transmited successfully to Asian cultures.
    I guess that is all.
    I am not sure if that addresses all of the points that you raised.
    I view the path and practice of either Yoga or Buddhism as being one where Karma Yoga becomes part of our being.
    This, in my opinion, manifests itself in humanitarian work, whether in our neighborhood and community or in another country.
    John C. Kimbrough
16

Hi John:
It is good to hear from you in “real time.” As you can see, many here have interest in your work and writings.
I must apologize for the rough start. We have not had such a prolific essay writer in the forum so far, and it took a few days to figure out how to provide you the opportunity to post as much of your writing as you like without drowning out everything else here. I think the single topic is the answer, and I do hope you will continue to share your essays in this topic.
Of course, feel free to join in other discussions anywhere in the AYP forums. Let’s just keep the uploaded essays here, okay?
Wishing you the best as you continue to “walk the talk.” We can learn a lot from you, and maybe you will pick up a few useful elements of practice in AYP as well. The more shared among avid practitioners, the better!
The guru is in you.

17

Hi John,
Thanks so much for the comprehensive answers. It’s interesting, and I love reading about the lives of people that are so different from mine.

18

John said:
In reality, it was not Buddhism that failed the Cambodian people. Instead it was the failure of all elements of Khmer society to fully examine, understand and apply the teachings of Buddhism that led to the many problems that Cambodia experienced.
Hello John,
good to hear from you.
Regarding how that passage works, it depends on its audience. If the audience is not Khmer of Khmer-identified, I think there is little risk. But I think there is a risk that it could ‘go down the wrong way’ with a Khmer audience member, particularly if that member had been disillusioned with Buddhism him(r)self, and felt that Buddhism had failed him. It’s not obvious on the surface, but let me explain.
I’m Irish. Suppose I grew up in Northern Ireland with a bright faith in Christianity as a solution to problems. Then suppose I saw my life destroyed by the troubles there, and ‘lost my faith’ in Christianity as a solution to problems. Supposing I am bitter about Christianity.
Then suppose I see a Christian missioner from the United States who might, by his example and teachings, help renew my faith in Christianity. But suppose he says something like
‘In reality, it was not Christianity that failed the Irish people. Instead it was the failure of all elements of Irish society to fully examine, understand and apply the teachings of Christianity that led to the many problems that Ireland experienced’.
That could easily go down the wrong way. The problem is that he may immediately become an ‘Another American telling us how we screwed up’. And all that goes with that may come with it.
This isn’t about what you are, it’s about how you might come across. So I am just trying to get you to come across better.
How to fix the passage? Maybe I would write is something like “But in reality, the holocaust in Cambodia followed from a movement that completely abandoned the principles of Buddhism and even abandoned common and universal human morality”.
It gets Buddhism off the hook for failing, but doesn’t pin failure on Cambodia and you don’t run the risk of suddenly becoming ‘Another American telling us how we screwed up’ . It says the same thing and won’t go down the wrong way. :slight_smile:
What do you think?
-David

19

Hello David,
A very mindful and wise observation and reply on your part and your points are taken.
I would like to repond to this in more detail in the future. This is because I do not have much time available at this time as I am in an internet shop and have to go off to teach shortly.
I hope and trust that you will be able to and willing to give me other helpful and constructive feedback on my essays and writings in the future.
Also, I will be leaving for Cambodia on Sunday afternoon, the 26th, and will not be able reply promptly to any replies by you or others until I return to Bangkok in about 20 days.
I will try to send you a longer reply to your observations before I leave.
John C. Kimbrough

20

“Old Tool Drugs, New Tool Breath”
Our objective if we find ourselves living a life where drugs are an addiction, daily habit or something that we crave or need regularly is to get away from them as soon as possible.
This is difficult because we associate drugs with fun and pleasure and frequently use and do them with people that we think are our “friends”. It is difficult to stop using drugs and we do not always know a way to do it. While starting to use drugs and experiencing the pleasure that they bring us is easy, stopping the use of them is difficult, painful and takes a sustained effort and mindfulness for an extended period of time.
Yoga and Buddhist teachings and disciplines can help us with this as they teach us more about ourselves and our desires while at the same time provide us with mental, verbal, physical and behavioral practices which make us stronger in mind and body and cultivate new states of mind and consciousness which bring us wisdom.
It is wisdom that allows us to understand and enjoy ourselves, others and the experience of life better, not drugs.
Central to the practices of Yoga and Buddhism is the use of the breath, both when we perform postures and relaxation practices, and when we do meditation.
Our motto is “old tool drugs, new tool breath”, because we realize that we foolishly used drugs as a tool to deal with stress, anxiety and dissatisfaction with life and seeked pleasure through their use in the past, but now we also understand from being taught and our practice that the breath can open us up to new realizations about ourselves, making us stronger and wiser along the way.
We see that the tool that drugs are is one that can slowly dig a grave for us, and our family and friends, while the tool of the breath is one that uplifts ourselves and with that can uplift our family and friends also.
Lets take a closer look at what this old tool of drugs leads us to and what this new tool of the breath leads us to.
What does the old tool of drugs lead us to?
• It wastes money - Not many of us always have enough money to live on, let alone spend on drugs. When we use money for something such as drugs all we are doing is wasting it when we could use it for more important needs and fruitful activities.
• It makes us addicted - Drugs have a power over us where we start to think that using them is the only thing that is important and worthwhile in life. This is the start of a psychological addiction which can lead to a physical addiction.
• It provides pleasures and perceptions which are temporary - What drugs do for us and give us are not permanent, but only temporary. The sensations are deceiving and we start to crave them again and again, leading us back to the search for them, the use of our money to buy them, and the process of need and becoming addicted becomes stronger.
• It takes time, money and energy away from more joyful and productive things - The desire and need for drugs takes us away from things that bring real meaning to our life, such as work, learning, socializing with stable, mindful and wise people, taking care of our home and household and fulfilling our duties, responsibilities and joyful interactions with our family and loved ones.
• It weakens the mind and body - The use of drugs weakens and confuses our mind and body, leading to an addiction and damaging the way the mind and body works. This shortens one’s life and makes the functioning of the mind and body poorer. The use of drugs also makes it more difficult for us to know about, understand and learn from our own thoughts, feelings, and experiences and keep us from building a solid foundation with which to live our own life from.
• It strengthens the defilements and hindrances - From a Buddhist perspective, we say that the use of drugs strengthens those things that create suffering, those being the mental defilements, and the hindrances, those being the things which stand in the way of progress in both life and Buddhism.
What does the new tool of the breath lead us to?
• It is free - The breath is always available for us to use at any time of the day or night. We only have to know that it is there and then make an attempt to use it.
• It sustains us - The breath is the first thing that we experience in life and it will be the last thing that we experience before we die. It gives us life and makes that life go on and on. If there is no breath, there is no life.
• It nourishes us, strengthening the mind and body - The breath is something that we can use to make us stronger, both in our mind and in our body. Through being mindful about and using the breath as a concentration objective we become healthier.
• It cultivates The Seven Factors of Enlightenment - From a Buddhist perspective, we say that the breath is something that can access and strengthen the Seven Factors of Enlightenment. These are mindfulness, energy and effort, joy, an investigative nature, concentration, tranquility, and equanimity. Their strengthening brings about wisdom and compassion.
• It weakens the defilements and hindrances - In using the breath, not only do we cultivate the good, wholesome and skillful (The Seven Factors of Enlightenment) but we also weaken the unwholesome and unskillful (the defilements and the hindrances).
When we see and understand that we have used drugs unwisely as a tool to deal with various feelings and perceptions, we are showing great wisdom.
When we start to use the breath as a tool to assist in understanding and living our life, we are showing a greater wisdom.
©2006 John C. Kimbrough
John C. Kimbrough