​Sayadaw U Tejaniya's method is not about forced concentration but about establishing a relaxed, continuous, and clear Right View of the mind's processes. His instruction on using the faculty of sight to understand the faculty of thought is a masterclass in making the abstract principles of mindfulness concrete and immediately verifiable by the student.

​The teaching centers on illustrating the difference between the object (what is seen or thought) and the knowing (the capacity or awareness that registers the object). It uses a powerful two-step sequence to train the mind to shift its attention from the content to the process.

​The instruction begins: "Close your eyes. Do you know that you still have the ability to see?"

​By closing the eyes, the strongest sensory distraction—the visual world—is temporarily removed. The student is then asked to verify the persistence of the visual faculty. The answer is immediate and confident: Yes, the ability is still there.

​This step establishes a fundamental insight: the knowing or the capacity to see is separate and distinct from the act of seeing or the object being seen. The ability to be aware is confirmed as a continuous presence, independent of the external objects it registers. This builds confidence that the capacity to know thinking is likewise always present.

​The sequence continues: "Now, open your eyes. Are you aware that you are simply seeing?" or "Can you know that seeing is happening?"

​The student is immediately thrust back into the busy visual world, but their mind has been primed. They are now challenged to apply the understanding of the persistent 'knowing' capacity (established in step 1) to the active process of seeing. This trains the mind to acknowledge, "Seeing is happening," rather than getting instantly lost in the content (e.g., "That is a beautiful tree," or "That is a dark room").

​The purpose of this two-step exercise is to isolate and highlight the act of registering the phenomenon, whether it is sight or thought. Just as the mind habitually leaps past the process of seeing and directly into the concept of the object, it does the exact same thing with thinking, leaping past the fact of the thought and diving into the content of the thought (the story, the memory, the worry).

​This entire sequence creates an undeniable experiential bridge:

​The goal is to realize that thinking is just another sense object—the sixth sense door in the Buddhist framework—a passing phenomenon like a sight or a sound. It is not "I" who am worried; it is "worrying" that is happening. This shift in perspective, moving from identification with the content to simple awareness of the process, is the heart of Right View and the key to non-clinging, effortless mindfulness.

​Try it Yourself: Take a moment right now to close your eyes and ask, "Do I know the ability to see is present?" Then open your eyes and simply notice, "Seeing is happening."

​Albert Einstein, a figure whose very name is synonymous with genius, distilled a fundamental truth about the human condition and the process of discovery into this simple, yet potent, sentence: "A person who never made a mistake never tried anything new." This statement is not just an observation; it is a philosophical mandate for anyone seeking to live a life of meaning, creation, and advancement.

​At its core, the quote challenges the cultural obsession with perfection and the avoidance of failure. The pursuit of "anything new" inherently means stepping onto unmapped territory. By definition, if something is truly novel—a new scientific theory, an original work of art, a revolutionary business model—there is no existing template for success. Every step forward is an experiment, and in experimentation, an undesirable outcome (a "mistake") is simply a piece of data, not a moral failing.

​The mindset that mistakes are detrimental is the single greatest impediment to progress. Einstein reframes the mistake—or failure—as an integral and necessary component of the journey of creation.

​The converse of Einstein's statement is equally illuminating: The person who lives a life dedicated to avoiding mistakes lives a life dedicated to the status quo.

​This quote should not merely be admired; it should be actively adopted as a guiding principle in both personal and organizational life.

​In conclusion, Einstein's quote is a timeless reminder that courage is a prerequisite for novelty. The blank slate of the truly new is necessarily messy, and those who pursue it will inevitably leave behind a trail of missteps. To never make a mistake is a sign not of flawless execution, but of a profound and regrettable lack of ambition—the choice to live a small life within the boundaries of what is already known. The greatest achievements of humanity were built on the backs of countless errors; therefore, we must not fear the mistake, but rather fear the inertia that keeps us from taking the leap.

The classic life story of Siddhartha Gautama, who became known as The Buddha (meaning "The Awakened One"), is one of the most influential narratives in history.

​Here is a summary of the key events in his life:

​Despite his comfortable life, Siddhartha felt restless. On several chariot rides outside the palace walls, he witnessed four unexpected sights that shattered his sheltered reality:

​These encounters, known as the Four Sights, convinced him that life, as he knew it, was impermanent and filled with suffering (dukkha).

​The term "cultural unseatedness" describes a profound feeling of dislocation, loss of identity, and disconnection that individuals experience when their foundational cultural norms, values, and social structures are destabilized, diminished, or rendered irrelevant by a new, dominant cultural environment. It is a state of psychological and social malaise where one's cultural grounding is removed, leaving a person feeling unanchored.

​While not a formal psychological term, it is closely related to concepts like cultural alienation, acculturative stress, and cultural bereavement. For immigrants in wealthy, often individualistic, host countries, this experience is a significant challenge in the process of adapting and integrating into a new society.

​Cultural unseatedness is characterized by:

​For immigrants moving to wealthy countries, the journey often involves an acute and painful encounter with cultural unseatedness. This phenomenon is caused by a complex interplay of factors:

​Immigrants frequently move from cultures that are more collectivist (prioritizing the group, family, and social harmony) to wealthy countries that are generally more individualistic (prioritizing personal achievement, autonomy, and privacy).

​While language is a practical tool, it is also the primary vessel of culture. A lack of fluency in the host country's language can severely amplify unseatedness.

​Even when an immigrant attempts to integrate, the host society may actively reject them, forcing them into a state of unseatedness.

​Many highly educated or skilled immigrants experience a downward social mobility upon arrival.

​The long-term effects of this cultural displacement can be severe, impacting both the individual and the wider community:

​This meditation is designed to be a gentle practice, focusing on acceptance and finding small moments of ease. Please find a comfortable position, either sitting or lying down, where your body feels supported.

​The disparities in global wealth and power are stark, creating a world where billions struggle for survival while a tiny fraction controls an overwhelming share of resources. This imbalance is not an accident of nature; it is a structural challenge that demands immediate, conscious attention.

​The most extreme poverty is defined by a daily income that barely covers the necessities of life.

​At the opposite end of the spectrum, the concentration of global wealth among an elite few is reaching historical extremes.

​To grasp the scale of this, consider the most extreme concentration: recent reports indicate that the wealthiest 0.001% of the world (fewer than 60,000 people) can control more wealth than the entire bottom half of humanity combined. This small group holds immense economic power, which translates directly into political and societal influence, shaping policies, markets, and media narratives across the globe.

​The scale of global inequality can feel overwhelming, leading to a sense of powerlessness or emotional burnout. This is where the discipline of meditation and mindfulness becomes crucial, not as an escape, but as a foundation for effective social action.

​Let your awareness be your engine. Do not allow the clarity gained in quiet contemplation to remain inert. Use the insight of interconnectedness to commit to a tangible act of justice.

​Start today:

Gil Fronsdal, a highly respected teacher in the Insight Meditation tradition, approaches reconciliation through the lens of Buddhist practice, emphasizing its role in fostering individual and interpersonal wholeness and resolving conflict. His teachings often link reconciliation closely with practices like forgiveness, making amends, ethics, and community (Sangha).

Fronsdal's guidance on the steps toward reconciliation often involves a three-fold process of forgiveness, which can be seen as integral to the wider practice of reconciliation:

He stresses that repentance often means making amends. This involves clearly seeing one's faults and taking concrete action to repair the damage or change the behavior that led to the conflict.

Fronsdal highlights the importance of community and kinship in reconciliation, noting that a Buddhist community (Sangha) is a dynamic entity that evolves based on our actions and relations.

Ultimately, Fronsdal presents reconciliation as an essential Buddhist practice for moving beyond conflict and divisiveness, promoting harmonious living, and directly supporting the pursuit of a meaningful and purposeful life.

You can listen to a more in-depth exploration of this topic in this talk: Guided Meditation: Inclusive Awareness; Ten Reflections (9 of 10) Reconciliation. This video features a discussion and guided meditation that directly addresses the themes of reconciliation and healing as part of the "Ten Reflections" series.

Gil Fronsdal, a prominent teacher in the Insight Meditation tradition, draws on Buddhist psychology to make a clear and practical distinction between guilt and regret/remorse. This distinction is central to his guidance on emotional experience and developing a skillful response to past actions.

Fronsdal's teachings view guilt as an unskillful or unwholesome state that is ultimately counterproductive to spiritual development and inner peace.

In contrast to guilt, Fronsdal teaches that regret or remorse can be a healthy, appropriate, and skillful emotion.

Fronsdal encourages a mindfulness practice to skillfully navigate the experience of these emotions when they arise:

The goal is to cultivate uncomplicated regret that leads to repair, learning, and renewed ethical resolve, while realizing that the associated baggage of self-judgment, or guilt, is an unnecessary and unwholesome addition.

You can listen to one of Gil Fronsdal's guided meditations that touches upon related themes in Guided Forgiveness - A Guided Meditation by Gil Fronsdal. This video is relevant as forgiveness, both of self and others, is a key practice for moving beyond the heavy self-condemnation associated with unskillful guilt.

Gil Fronsdal's Teachings on Working with Anger

​Gil Fronsdal, a highly respected Buddhist teacher in the Insight Meditation tradition, offers extensive guidance on understanding and transforming anger, drawing heavily from the Buddha's teachings. His approach centers on mindfulness, self-understanding, and cultivating non-hostility, viewing anger as a signal rather than an enemy.

​Fronsdal emphasizes that the presence of anger is a symptom, a signal of an internal disharmony or conflict, and ultimately, a sign that someone is suffering—most often, ourselves.

​Fronsdal stresses the importance of not acting out the anger, as this dramatically increases the danger and pain—ruining relationships and causing regrettable actions.

​Mindfulness meditation is the core practice for transforming anger. It offers a safe place to experience the emotion without judgment.

​Transformation involves moving beyond mere acceptance to cultivating the opposite of anger.

​Fronsdal often links anger to a threatened sense of self or an unexamined "story" we are holding onto.

​This video on Anger is a Dharma talk by Gil Fronsdal recorded at the Insight Meditation Center on the very topic you asked about.

Sayadaw U Tejaniya's teachings on dealing with anger and other difficult emotions are rooted in his emphasis on a relaxed, continuous, and all-encompassing awareness paired with the development of wisdom (or understanding).

​Here are the key points of his approach regarding anger:

​In summary, for Sayadaw U Tejaniya, the way to deal with anger is not through forceful suppression, but through turning awareness toward the internal process, patiently learning about the mind's attitudes and reactions, and developing the deep wisdom that sees the emotion as a temporary, impersonal phenomenon.