Showing posts with label intention. Show all posts
Showing posts with label intention. Show all posts

Sunday, February 18, 2007

Why Does Time Seem to Go Faster as We Age?


"Where did the day go? Five minutes ago I was waking up at eight o'clock, and now it's nine pm and I haven't gotten a single thing done."

Why is it that life roars by faster and faster as we age? Think back to childhood. It seemed like we had time to do everything we wanted when we were children. I can't recall ever being pressed for time, nor worrying that I wouldn't be able to get a task done. In adult life, admittedly, there are many more demands for our time. Not only do we have our hobbies, but now work demands our time, as do responsibilities such as house cleaning, laundry, yard work, home repairs, and cooking. So while the number of hours in a day has not changed, the number of things we try to squeeze into our waking hours has. And yet I still have days where I accomplish responsibility after responsibility, respond to emails, read for an appreciable time, write a short essay, play a game of chess, and still have time to meditate and spend the evening with my fiance. How can we have more days like that? The answer is intention.

On those amazing days like I described above, I find that a clear intention--all too often unconsciously set--carries me through. I say "unconsciously set" because while sometimes I consciously state my intention with each new activity, many times I only notice when reflecting back on my day how intentional everything was. I observe after-the-fact that as I finished the laundry, I confidently decided to meditate for 20 minutes. After that, I resolutely chose to write for an hour.

How does this compare to a "normal" day, when we seem so pressed for time? On these days, we tend to go about our day intention-less. It's really easy to move through life without intention. We have this vague mental construct of our tasks, and as we proceed from one to the next, there is no clear delineation between them. Further complications arise in that we are usually thinking about tasks 5, 6, and 7 while we are working on task 4, and occasionally our minds drift back to task 3.

On the contrary, when we set a specific intention before beginning a task: "I will sit and write for 1 hour," this provides a structure, a frame, within which our minds can work. With resolution, we place our minds in an optimal state for completing the task in front of us. We've noted our goal, defined the specific conditions for its outcome, and know our timeframe. Given this structure, our minds are assured that once the time for this task is up, they will be allowed to think about the other tasks--this helps us be mindful and focused on the current activity. Additionally, once we have completed this task, we then set our intention for the next task, and this provides a clear boundary between activities, to which our mind seems to respond very well. This "break in the action" allows our mind to regenerate, to rest momentarily and switch gears to function optimally on the new task.

From a Buddhist perspective, such conscious intention-setting allows us to break our karmic habits and choose our next actions with mindfulness. When we allow all our activities to run together, it is extremely easy to get caught up in our habitual thoughts and actions because we haven't given any direct instructions to our mind otherwise. However, by setting our intention, we have set the stage to see our habitual responses to life and, therefore, have the ability to change our response to one we deem more skillful. Setting our intention before each activity is truly an act of mindfulness, one with immediately observable benefits. It is also an act of compassion because it gives us the space within which to examine our responses and ensure that they are motivated by compassion, not ill will. As we age, we tend to get caught up in our habitual responses. We lose the mindful curiosity of our childhood. Things are no longer "new" to our minds, and so as we gain experience, it becomes ever easier to automatically respond as we have in the past. Conscious intention-setting counteracts this tendency and gives us a tool through which to develop compassionate, mindful action.

1-Minute Contemplation: Where do you find yourself getting pulled through life, time passing you by? In what way would intention practice help in your specific circumstances? Can you resolve to set your intention in these areas, and see what effect it has on your life?

Wednesday, June 14, 2006

Ovid and the Precepts


From Ovid's Metamorphoses (Gregory, Horace. "Book III: Actaeon," 1958.):
And these disasters
Were Fortune's errors and not his—for how can
Error without intention be called a crime?

What did the Buddha teach on this topic? The first precept, as stated in the Abhisanda Sutta1, says, "A disciple of the noble ones...abstains from taking life." What does this mean, exactly? The following five guidelines explain that, to violate this precept fully,
  1. A living being must have been killed;
  2. The person must have perceived that the being killed was a living being;
  3. The person must have had the intention to kill;
  4. The person must have exerted appropriate effort toward killing the being;
  5. The being must have died as a result of this effort.

The first thing to note is that these factors describe a complete violation of the precept. The precept may still be violated in a lesser manner. For instance, murder in the heat of passion is less egregious than premeditated murder, as the third factor was violated to a lesser degree. Therefore, it appears that the Buddha's teaching agrees, at least in part, with what Ovid stated in the Metamorphoses—intention plays a role.

Many modern temples, including mine, have extended this first precept to avoiding harming beings: "Do not harm, but cherish all life." How do the five factors above translate to this more global restatement of the precept? This is my personal opinion, but I think that simply by replacing the concept of "kill" with the concept of "harm," the guidelines are applicable. Again, however, note that partial violation is clearly possible. Maybe I intend to harm someone, but my actions ultimately help the person; I do not seem to have violated the 5th factor, but I've still violated this precept through my intent.

Furthermore, I argue that factor #3, intention, plays the primary role in the level of karmic effect of thoughts, speech, and actions (admittedly, I have no scriptural references at hand to back this up). This follows psychologically, as the deeper my intent on causing harm, the stronger is the seed in my unconscious that is enabling me to have this intention, overriding my "moral compass." Therefore, the result on my mind (karma) of this intent is stronger as well—anger begets anger, greed begets greed.

1-minute Contemplation: Have you harmed anyone today? Did you intend to do so? Even just a little bit? Could you have foreseen the harm if you had had just a little more wisdom?




1Access to Insight