How spiritual practices become ongoing

We can bring any prayer with us throughout the day. Prayers tend to become automatic over time and run in the background even if we are focused on daily life activities. They live their own life after a while. The Jesus or Heart prayer is an example, as is ho’oponopono and metta. The words may come and go, but the orientation and energy – for lack of a better word – continues. 

– from A tantric approach to spirituality

I thought I would say a few more words about this.


This is not a big secret. They become ongoing if they are conducive to become ongoing, and we do them enough so they become very familiar and a new habit. Our system creates and goes into a new groove.

Depending on the practice, they can become ongoing as a new habit, or as something in the background of our awareness, or they can become ongoing in that we can easily access them when needed.


This depends on the practice. I’ll give some examples I am familiar with.

Basic meditation is to notice and allow our experience as it is. And to notice it’s already allowed, and even already noticed. This helps soften identification with what we notice, including our thoughts. And this, in turn, helps us notice what we are, which is what all our experiences happen within and as. As we get more familiar with this noticing and allowing, it become a new habit and easier to bring to daily life, and more situations in daily life.

Training a more stable attention is helpful for just about any activity. We can do this by bringing and keeping attention on something, for instance, the sensations of the breath at the nostrils, and bring attention back when we notice our attention got distracted. (The distraction is usually or always a thought with some charge to it, a thought that seems at least a bit true to us.) Over time, this becomes a new habit that benefits us through the day.

We can notice what we are, for instance, guided by some simple inquiries (Headless experiments, Big Mind process). We find ourselves as capacity for the world, as what all our experiences – the world as it appears to us – happens within and as. As we get more used to and familiar with this noticing, it’s easier to notice it through the day and in different situations.

We can examine our thoughts, for instance, guided by the structure and pointers in The Work of Byron Katie. We explore if we can know for certain it’s true, see what happens when we hold a thought as true, how it would be to not have the belief, and find the genuine validity in the reversals using examples from our own life and experience. As we get more familiar with this over time, this too becomes a new habit. We may find that our mind naturally starts examining thoughts this way in daily life. (Using the structure is still helpful, especially if we notice an especially ingrained and stressful belief. It helps us explore it more thoroughly.)

Exploring our sense fields is a traditional Buddhist form of inquiry. (Living Inquiries is a modern version.) Here, we get to see how our mind combines the sense fields – sight, sound, sensation, smell, taste, and thoughts – into our experience of the world, ourselves, and anything. We get to see that what may, at first, see very solid and real, is actually created by the mind through combining sense fields. It’s not as solid and real as it seemed. We also get to see how the mind associates certain sensations with certain thoughts, and that sensations lend a sense of solidity, substance, and truth to the thoughts, and the thoughts make the sensation appear to mean something. This helps us see that thoughts are thoughts, and sensations are sensations, which softens identification with these thoughts. As we become more familiar with this, this too becomes a habit and something we bring with us into daily life. We may not be able to do a thorough inquiry, but we notice how the sense fields combine, and we are more easily see a thought as a thought and a sensation as a sensation.

Heart-centered approaches help us shift how we relate to others, situations, the world, and ourselves. We learn to befriend the images of these in our own mind, which helps us shift how we relate to all of this in our daily life. (The ones I am most familiar with are tonglen, ho’oponopno, and a Christian version of metta.)

Prayer is a certain form of heart-centered practice. When we engage regularly in prayer – for instance, the Jesus or Heart prayer – it tends to become ongoing. It runs in the background as a kind of orientation and energy. (Sorry, don’t know how to better describe it.) It’s often a combination of periods of intentional prayer with words and noticing it running in the background – through the day and even night.


In real life, there is often a combination of intentional practice, a new ongoing habit, and intentionally bringing in the practice as needed. We have periods of intentional practice, at set times or when we find time, and on our own or in groups. We notice how these practices become ongoing in daily life. And if we notice that we get caught in an old habit in a situation in daily life, we can bring in the practice to help shift into the new pattern.

If we don’t engage in a somewhat regular intentional practice, the habit created by the practice tends to fade over time. As we engage in intentional practice again, the habit comes back and often more easily than the first time. Our system remembers.

It can be especially helpful to notice when our old habitual patterns override a practice that has become more ongoing. This usually points to a belief, identification, emotional issue, hangup, or trauma. And we can explore this further.


Why is all this important?

It’s because our old habitual patterns often come from separation consciousness. They may create unhappiness and discomfort for ourselves, messiness in our life, and may trigger discomfort and suffering in others.

Spiritual practices are typically designed to create new patterns for our mind and life that help us in a variety of ways. These patterns mimic awakening and how it is to live from awakening. And as we keep exploring these practices and we get more familiar with them, they become more and more a new habit.

This helps us in our life. It helps us notice where we still operate from separation consciousness (beliefs, identifications, emotional issues etc.). It makes it easier for us to notice what we are. And it helps us live from noticing what we are.

Awakening is a habit

Waking up is a habit.

Waking up happens any time we notice what we are. And this only happens here and now.

Any memory of past noticing is a reminder to notice now. Any idea of future noticing is a reminder to notice now. And any idea of “permanent” awakening is a reminder to notice now.

Over time, this noticing can become a new habit.

And to us, it happens here and now and any idea of time and habits happen within and as what we are.

Awakening as noticing vs shift in center of gravity

I realize I should add something.

The essence of awakening is to notice what we are, and make it into a habit.

There is another side of this, and that is about our center of gravity. What do we take ourselves to be without any effort to notice or shift anything?

For most people, it’s in who we are, in our human self, because that’s our identity and what we are familiar with.

When the spontaneous out-of-the-blue awakening happened in my teens, the center of gravity shifted into Big Mind and oneness. That made what I am easy to notice. It was always here and still is.

If our center of gravity is in who we are and we notice what we are and make that noticing into a habit, then our center of gravity will naturally shift more into Big Mind and oneness.

It’s natural and healthy to have some fluidity here. Our center of gravity is naturally somewhere between who and what we are. And in any one situation, we can shift more into finding ourselves as Big Mind or our human self.

The infinite richness of working with just one habitual pattern

Here is an excellent idea: Try to stop complaining for 21 consecutive days, until you are able to do so. (At least in terms of the most obvious and external forms of complaints.)

There is an infinite richness even in such a simple practice.

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A few things about conditioning…

It seems that everything within form is conditioned. It follows habits, patterns, laws. And everything has infinite causes, stretching back to beginning of time and out to the furthest reaches of the universe.

In our human lives, most conditioning is essential for our survival and functioning. Our bodies are conditioned to pump blood, breathe, regulate temperature, fight off diseases and so on. We eat when we are hungry. We fight or flee in danger. We learn and use a verbal language for communication with ourselves and others. We learn and follow (mostly) social norms which makes a functioning society possible.

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Conditioning – like “ego” and “mind” is one of those words that are sometimes used in ways that confuse rather than clarify.

When I look at it for myself, I find that it can be quite simple.

To me, conditioning refers to habitual patterns created from infinite causes from within and outside of the particular holon (whole/part) we are looking at.

So it is pretty clear that the vast majority of conditioning is very useful. In terms of the conditioning of our human self, we find conditioning in just about any activity we engage in, from language to knowing how to eat and walk. Conditioning makes it possible for our human self to function in the world. Without it, we would be a vegetable, although since even our biological functioning is conditioned, we wouldn’t even be alive or exist.

In the bigger picture, we see that the typical conditioning of all our ancestors – to stay alive and procreate – was also necessary to our existence as a human self. And the conditioning of this universe – its habitual patterns and “laws” – is needed for this galaxy, solar system, planet and a living planet to exist.

So the first thing I see is that from a conventional view point, conditioning is not bad at at all. It is what allows for my human self, and this living planet, to be around. And looking a little further, I see that it is not bad or good in itself, it is neutral. It just is.

So when different teachers talk about conditioning, and make it sound as something slightly sinister, what are they really talking about?

Of all the innumerable forms of conditioning, it seems that they are talking about two subsets of conditioning.

The main one is our habitual tendency to take stories as true. This automatically creates a sense of I and Other, which in turn fuels a sense of drama and unease. This is not bad either, it is only uncomfortable. And it comes from lack of clarity.

And the second subset of conditioning comes from the first one. From belief in stories, and a sense of I and Other, a whole set of other forms of conditioning is created. Mainly the habitual tendencies of a rigid view, an ambivalent heart, reactive emotions, and whatever behaviors comes out of those.

The tendency to take stories as true is what most spiritual practice is really aimed at, or rather – aimed at undermining. Practices such as inquiry, prayer, yoga, precepts and so on all invite us to see a little more clearly that thoughts are just thoughts, and notice a little more clearly what we really are – that which experience happens within, to and as.

The other thing spiritual practice is aimed at, which is mostly secondary and sometimes a byproduct of the first, is to invite our human self to reorganize. It invites the habitual patterns of a rigid view, a closed heart and reactive emotions to reorganize, and our human self to heal, mature and realign with what we really are – whether what we are notices itself clearly or not.

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Nostalgia for samsara

Nostalgia for samsara happens in different ways. Maybe the simplest, and one we all may experience daily, is a nostalgia for old patterns that have weakened or identification has gone out of.

I notice this one when I find myself in a situation that used to trigger a certain pattern, and the pattern is either not there or just a ghost of itself with no hooks anymore. There is a sense that I should go into the old pattern, that this pattern inherently goes with the situation, that it is somehow wrong to not go into it as I used to. The old familiar habitual pattern is so strongly associated with the situation that something feels off if it is not there. Yet, it is also not possible to go into the old pattern in the same way as before. It does not have the same hooks anymore. It doesn’t have the same juice anymore.

And as time goes by, this one too falls away.