The institutions of human society treat us as parts of a machine. They assign us ranks and place considerable pressure upon us to fulfill defined roles. We need something to help us restore our lost and distorted humanity. Each of us has feelings that have been suppressed and have built up inside. There is a voiceless cry resting in the depths of our souls, waiting for expression. Art gives the soul's feelings voice and form.
How aware are we of our own inner life, our spirituality-something so intangible yet so priceless? How much effort do we make to perceive that which is not obvious, which can neither be seen nor heard? I believe the exploration and enrichment of the human spirit is what determines our very humanity. Such enrichment provides an inner compass that can lead civilizations to greatness.
I like the relaxed way in which the Japanese approach religion. I think of myself as basically a moral person, but I'm definitely not religious, and I'm very tired of the preachiness and obsession with other people's behavior characteristic of many religious people in the United States. As far as I could tell, there's nothing preachy about Buddhism. I was in a lot of temples, and I still don't know what Buddhists believe, except that at one point Kunio said 'If you do bad things, you will be reborn as an ox.'This makes as much sense to me as anything I ever heard from, for example, the Reverend Pat Robertson.
My experience with forgiveness is that it sort of comes spontaneously at a certain point and to try to force it it's not really forgiveness. It's Buddhist philosophy or something spiritual jargon that you're trying to live up to but you're just using it against yourself as a reason why you're not okay.
The question has often been asked; Is Buddhism a religion or a philosophy? It does not matter what you call it. Buddhism remains what it is whatever label you may put on it. The label is immaterial. Even the label 'Buddhism' which we give to the teachings of the Buddha is of little importance. The name one gives is inessential.... In the same way Truth needs no label: it is neither Buddhist, Christian, Hindu nor Moslem. It is not the monopoly of anybody. Sectarian labels are a hindrance to the independent understanding of Truth, and they produce harmful prejudices in men's minds.
According to the Buddha's teaching the beginning of the life-stream of living beings is unthinkable. THe believer in the creation of life by God may be astonished at this reply. But if you were to ask him 'What is the beginning of God?' he would answer without hesitation 'God has no beginning', and he is not astonished at his own reply.
If you know how to be happy with the wonders of life that are already there for you to enjoy, you don't need to stress your mind and your body by striving harder and harder, and you don't need to stress this planet by purchasing more and more stuff. The Earth belongs to our children. We have already borrowed too much from it, from them; and the way things have been going, we're not sure we'll be able to give it back to them in decent shape. And who are our children, actually? They are us, because they are our own continuation. So we've been shortchanging our own selves. Much of our modern way of life is permeated by mindless overborrowing. The more we borrow, the more we loser. That's why it's critical that we wake up and see we don't need to do that anymore. What's already available in the here and now is plenty for us to be nourished, to be happy. Only that kind of insight will get us, each one of us, to stop engaging in the compulsive, self-sabotaging behaviors of our species. We need a collective awakening. One Buddha is not enough. All of us have to become Buddhas in order for our planet to have a chance. Fortunately, we have the power to wake up, to touch enlightenment from moment to moment, in our very own ordinary and, yes, busy lives. So let's start right now. Peace is your every breath.
There is no unmoving mover behind the movement. It is only movement. It is not correct to say that life is moving, but life is movement itself. Life and movement are not two different things. In other words, there is no thinker behind the thought. Thought itself is the thinker. If you remove the thought, there is no thinker to be found.
The Four Noble Truths are pragmatic rather than dogmatic. They suggest a course of action to be followed rather than a set of dogmas to be believed. The four truths are prescriptions for behavior rather than descriptions of reality. The Buddha compares himself to a doctor who offers a course of therapeutic treatment to heal one’s ills. To embark on such a therapy is not designed to bring one any closer to ‘the Truth’ but to enable one’s life to flourish here and now, hopefully leaving a legacy that will continue to have beneficial repercussions after one’s death. (154)
If you are involved with the intensity of crescendo situations, with the intensity of tragedy, you might begin to see the humor of these situations as well. As in music, when we hear the crescendo building, suddenly if the music stops, we begin to hear the silence as part of the music.
Once again, we are reminded that awakening, or enlightenment is not the property of Buddhism, any more than Truth is the property of Christianity. Neither the Buddha nor the Christ belongs exclusively to the communities that were founded in their names. They belong to all people of goodwill, all who are attentive to the secret which lives in the depths of their breath and their consciousness. (14)
Subhuti, someone might fill innumerable worlds with the seven treasures and give all away in gifts of alms, but if any good man or any good woman awakens the thought of Enlightenment and takes even only four lines from this Discourse, reciting, using, receiving, retaining and spreading them abroad and explaining them for the benefit of others, it will be far more meritorious. Now in what manner may he explain them to others? By detachment from appearances-abiding in Real Truth. -So I tell you-Thus shall you think of all this fleeting world:A star at dawn, a bubble in a stream;A flash of lightening in a summer cloud,A flickering lamp, a phantom, and a dream.When Buddha finished this Discourse the venerable Subhuti, together with the bhikshus, bhikshunis, lay-brothers and sisters, and the whole realms of Gods, Men and Titans, were filled with joy by His teaching, and, taking it sincerely to heart they went their ways.
Beware the God who seeks praise. Beware the guru who presumes to teach that which is unfixed and boundless. Beware the healer who sets a price on aid. Beware the lover who would make you a lesser version of yourself. Beware the doctrines that discourage independent thought. Beware any person of faith who doesn’t understand doubt. Filter all things through yourself. Accept only that which sits right with your soul.
Yes, Kālāmas, it is proper that your have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas, do not be led by reports, or traditions, or hearsay. Be not led by the authority of religious texts, not by the delight in speculative opinions, nor by seeming possibilities, not by the idea: 'this is our teacher'. But, O Kālāmas, when you know for yourself that certain things are unwholesome, and wrong, and bad, then give them up... And when you know for yourself that certain things are wholesome and good, then accept them and follow them.
Eventually, it boils down to two choices – do I wish to experience this physical reality primarily through joy or do I want to experience it through suffering? That’s all there is to it. And since each person eventually works their way toward the realization that conscious expansion can happen through joy rather than suffering – enlightenment is a natural byproduct.
If you’re reading these words, perhaps it’s because something has kicked open the door for you, and you’re ready to embrace change. It isn’t enough to appreciate change from afar, or only in the abstract, or as something that can happen to other people but not to you. We need to create change for ourselves, in a workable way, as part of our everyday lives.
When love and hate are both absent, everything becomes clear and undisguised. Make the slightest distinction, however, and heaven and earth are set infinitely apart. If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind.
True Love is when you are able to see yourself in another, when you recognize that there is no separation between you and any other Being in the Universe.
Have you ever had a dream that you were certain was real, only to wake up and realize that everyone and everything in the dream was really you? Well this is how many mystics describe the nature of our reality, as a dream in which we think we are individual personalities existing in the physical universe. But eventually, like in all dreams, we will wake up. Except in this dream we do not wake up to realize we are still in the world, we awake from the world to realize that we are God.
All of Nature follows perfectly geometric laws. The Ancient Egyptian, Greek, Peruvian, Mayan, and Chinese cultures were well aware of this, as Phi—known as the Golden Ratio or Golden Mean—was used in the constructions of their sculptures and architecture.
You are not limited to this body, to this mind, or to this reality—you are a limitless ocean of Consciousness, imbued with infinite potential. You are existence itself.
In Advaita Vedanta, and in many other ancient wisdom traditions, the world is said to be an illusion. This illusion is commonly referred to as maya, a Sanskrit name which refers to the apparent, or objective reality which is superimposed on the ultimate reality in order to generate the phenomena of what we call the material world. Maya is the magic by which we create duality—by which we create two worlds from one. This creation is an illusory creation—it is not real—it is an imaginary manifestation of the one Universal Consciousness, appearing as all of the various phenomena in objective reality. Maya is God’s, or Consciousness’s, creative power of emptying or reflecting itself into all things and thus creating all things—the power of subjectivity to take on objective appearance.
Examples of fractals are everywhere in nature. They can be found in the patterns of trees, branches, and ferns, in which each part appears to be a smaller image of the whole. They are found in the branch-like patterns of river systems, lightning, and blood vessels. They can be seen in snowflakes, seashells, crystals, and mountain ranges. We can even see the holographic and fractal-like nature of reality in the structure of the Universe itself, as the clusters of galaxies and dark matter resemble the neurons in our brain, the mycelium network of fungi, as well as the network of the man-made Internet.
When we perceive the stars, the stars are the object of our perception—they exist within us. When we perceive the ocean, the ocean is also within us. The idea that things exist outside of our Consciousness is an illusion. Ancient wisdom traditions have known this for centuries, and even modern science has recognized that our sense organs merely receive information and project it within our own minds. Vision does not take place in the eye, but in an area located in the back of the brain. Everything that we perceive to be “out there” is being experienced “in here.
We are only able to disrespect, mistreat, and harm one another when we forget that the other person is us; when we only see the objects of form, and not the subjective Consciousness that lies within. Lust, greed, violence, selfishness—all arise from perceiving others in terms of their individual differences, seeing them only as bodies, and what we can get from them as bodies, rather than acknowledging the Being that lies within the body.
Our beliefs shape how we perceive reality to be, and the belief that shapes our current perception of reality was adopted by the worldview of Newtonian physics, which asserts that reality is objective—that there is a material universe existing outside of our experience. But this isn’t true; there is no material universe outside of you; the Universe takes form through you.
Everything exists as information in a field of infinite possibilities, and it is our Consciousness that renders the information and causes it to appear as the material world.
Everything we perceive to be solid and static is made up of almost entirely empty space.
You are not a small and unimportant creature confined to the form of this physical body, contrary to popular belief. At the core of your being you are pure awareness, and this awareness is the same source from which everything in the Universe arises, exists as, and returns to. Consciousness is the dimension of yourself that you have forgotten you are, and of which you long to return to.
Jehovah, the Christian name for God derived from the Hebrew Yahweh, (from the letters YHWH), is translated as "I AM." YOU ARE the essence of life—the Cosmic Consciousness that creates, lives in, and destroys all things. In Buddhism, your true nature is referred to as your “Buddha Nature.” Muslims refer to it as Allah, Native tribes have often called it the Great Spirit, Taoists refer to it as the Tao, and numerous other cultures throughout history have all created their own distinctive names for it. But the one eternal reality that these cultures point to remains the same—and this reality is YOU.
Subject and object are not separate—so-called objective reality is projected by our subjective Consciousness.
The world exists because your mind exists. If your mind didn’t exist, there would be no world. As you look at these words, you see them in what appears to be a reality outside of you. What you are really seeing is the image that your mind is creating from the electrical signals being sent to your brain. While they may appear to be outside of you, this is an illusion, they exist within your own mind, and are being projected to appear as if they are outside of you. This apparent reality that is projected by our minds, is maya, and to believe that maya is the ultimate reality is a result of ignorance, or avidya in Sanskrit.
God is the ultimate ground of Being, and this ultimate ground of Being is YOU. For one who realizes their true nature as God, as Consciousness, life becomes a joy without end.
When we see one another as different aspects of ourselves—as ourselves experiencing a different situation and circumstance—we develop a love, a connection, and a unity that allows us to see beyond the various forms, as well as the various ways that someone may act out when they have forgotten their connection and their formless nature. If you look at another in this light, you will see a Being that is just like you, looking back at you
We are like waves in the ocean, each with a unique character and quality on the surface, but deep down we are eternally connected to one another and to the ocean as a whole. If you practice looking beyond the surface of appearances, you will begin to see the true Being that lies within each form. You will see your Consciousness looking through the eyes of another, and it is when you see yourself in another that you cannot help but develop compassion for them; because in Truth, there is no “them,” there is only YOU, experiencing yourself from an inconceivable amount of perspectives.
According to Zen Buddhists, all things have their existence in The Void. The Void is that which is no-thing, but contains all things within it, or as some Christian mystics state, “God is Nothing; He is Utterly Other; He is the VOID.
We often try to force the experience we want to have, instead of allowing the experience we were meant to have, and in doing this, we miss out on gaining any new insight or understanding.
Until we heal the root cause of our suffering, and awaken to our true nature, our inherent confusion will continue to manifest itself in the world around us.
This witnessing consciousness, this formless dimension of yourself, is the awareness in which your experience happens, yet it remains untouched by this experience at all times. It is similar to the background of white on which you are reading these words. This white background allows any and every word to exist within it, yet it is not confined to any of these words. Similarly, your awareness allows any and every form to exist within it, but it is not bound to any of these forms.
Because we feel ourselves to be separate from the world in which we live, we have also grown to feel quite alone in this world. Our sense of loneliness and isolation not only makes us feel depressed and miserable, but it also causes us to be anxious and afraid of the world and everyone in it. Because of this inherent fear, we put up all kinds of barriers to protect us from the world—barriers that we have created to keep us safe, but that really end up making us feel more alone, more miserable, and more afraid, as they prevent us from being our natural selves.
We have become disconnected from our true selves, and naturally, this has produced a deep sense of lack in our lives, causing us to endlessly search for happiness in objects, experiences, and people to fill the emptiness and make us feel whole again. We crave pleasure, material riches, and stimulating experiences—anything that will distract us from this inherent lack of connection. But no matter how hard we try to escape it, eventually the sensation returns. And that is because we are looking for the answer to our freedom in all the wrong places. We are looking for freedom in the world, when the answer to ending our suffering lies within us. Until we heal the root cause of our suffering, and awaken to our true nature, our inherent confusion will continue to manifest itself in the world around us.
It is because we feel that we are separate from nature that we also feel it is okay to manipulate it, pollute it, and cause it harm. We project our inner turmoil onto the planet, causing outer turmoil. Nearly all of the disasters of our time—war, famine, oppression, social injustice, environmental pollution, extinction—arise from this delusional belief that we have an existence independent of the world we live in. All of this misery, all of this destruction, all of this pain and suffering, is caused by our failure to realize that there is no separation and that really we are all one.
We cannot learn if we are stuck in our mind’s conditioned way of thinking. We must be open to discovering the Truth, whatever it may turn out to be. This requires a state of openness, curiosity, and sincerity, a state of pure awareness, a state of observing reality without jumping to conclusions about what reality is. This state of direct experience is known in Zen as “beginner’s mind,” and it is essential to embody this state when we want to understand our experience.
No label can define the immensity of your True nature. You are the awareness that precedes every label, the awareness that is perceiving these words and turning them into thoughts, the awareness that creates the world with every act of observation.
You cannot be aware of yourself, for you are awareness itself. How can a witness witness itself? That is like trying to see your own eyes without a reflection, or cut a knife with the tip of its own blade—it is impossible. The subject can only observe the object; it cannot make an object out of itself. But by the very act of observing, you indirectly know yourself as the observer, as the subject. No witnessing of the witness is needed to prove its existence.
The modern scientist attempts to step outside of himself in order to observe himself, an attempt that is always doomed to failure. You cannot make an object out of your subjective experience, but you know that consciousness exists, simply because you exist.
We only suffer when we falsely identify with the objects that arise in our awareness, rather than with the awareness itself—when we identify with our thoughts, with our emotions, our personal history, and the many stories we tell ourselves. When you reconnect to your source—the essence of your being, the pure and impartial witness—you become free from all of the troubles of the material world; free from the world of form. You no longer feel the desire to cling to forms or depend on them for your happiness. Instead, you are free to enjoy form, free to let form be, and free to allow all forms to come and go as they please. All forms are impermanent and changing, but your consciousness, being formless, is eternal, and exists regardless of the forms that it gives life to.
Your true being, as Consciousness, is ever at peace, ever at rest, eternally existing in the dimension of here and now. It is the formless and eternal quality within you that expresses itself through the world of form.
If your consciousness is without form, without quality, and without characteristics of any kind, would that not imply that the consciousness in every other being is also formless? And if they are all without form, how can you distinguish their consciousness from your own? What forms would you use to compare them? Isn’t the observing you exactly the same as the observing them?
The consciousness inhabiting your body is exactly the same as the consciousness inhabiting my body. We are one. The delusion that we are separate beings comes from identifying with the world of form—with our names, our bodies, our roles, our beliefs, our thoughts, and all of the mental constructs that we have created; but even these are more connected to the universe than we realize.
Your body and my body are both totally made up of and dependent upon the elements of the earth—the water, the air, the heat, the land, the soil and the food it produces—as well as all of the elements that these elements are dependent upon—the sun, the stars, the galaxies, and a vast field of energy and space to contain them in. Nature is our extended body, and the elements outside of our skin are just as important to our health as the elements within our skin. Our bodies are connected to the universe as a whole, and consequently to each other and the many ways in which we influence our shared environment.
When we look at a tree, we do not see the tree for what it really is. We see how it appears to us on the surface, and we dismiss it as being just another form in the Universe. We fail to realize that the tree is connected to the Universe on every level; that all of nature is expressing itself through that single form. There can be no tree without the earth that it grows from, the sun that gives it energy, the water that nourishes its growth, and the millions of fungi and bacteria fertilizing its soil. Looking deeply into anything in nature, we realize that it is connected to the whole. We see that nature is one seamless web, and the notion that things have an existence of their own is merely an illusion.
You do not have an existence independent of your environment, but rather you are your environment, and your environment is you.
You are just as connected to the Universe as a finger is to a hand, or as a branch is to a tree. The entire cosmos is expressing itself through your being.
Buddhist philosophy points out that the true nature of all forms is essentially formless. Forms do not have an existence of their own, but rather they arise together, and are mutually dependent on one another. Everything in the world of form is constantly changing, constantly dying, and constantly being reborn—which is why Buddhists say that there is no-self; no form that has an existence in and of itself.
We fail to see the oneness of all things, and because of this, we unknowingly cause a lot of harm to ourselves. We pollute the Earth that we live on, cut down the trees that produce our oxygen, destroy the ecosystems of nature and the animals that maintain them, and we mistreat and harm each other, thinking that these destructive actions will not have a direct effect on us.
Every being experiences themselves as the center of their experience. Consciousness is what lies at our very core, and connects us all to each other. We may appear to be separate and individual because of the various forms our Consciousness inhabits, but below the surface the substance of our being is one and the same.
We are so fascinated by the complexity and beauty of the various forms in nature, that we have been led away from the formless dimension of Consciousness that lies at our very center. When you look at a person, you see many differences in their unique form, and often we compare, contrast, and judge one another because of the forms that we inhabit. But if you look beyond the various qualities and characteristics of form, and look another person in the eyes, you see a Being, and it is this Being that lies beneath the surface of form that connects us all. That is why the eyes are often referred to as the gateway to the soul, because they allow us to see and feel the presence of another Being, and realize our oneness.
The Buddha encouraged people to "know for yourselves that certain things are unwholesome and wrong. And when you do, then give them up. And when you know for yourselves that certain things are wholesome and good, then accept them and follow them."The message is always to examine and see for yourself. When you see for yourself what is true-and that's really the only way that you can genuinely know anything-then embrace it. Until then, just suspend judgment and criticism.
These... things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world:Long life is welcome, agreeable, pleasant, & hard to obtain in the world.Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.Status is welcome, agreeable, pleasant, & hard to obtain in the world....Now, I tell you, these... things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life...]
Culture is an elevated expression of the inner voice which the different peoples of the Earth have heard in the depths of their being, a voice which conveys the vibrant compassion and wisdom of the cosmic life. For different cultures to engage in interaction is to catalyze each other's souls and foster mutual understanding.
Some nonreligious people are disgruntled by the word "faith," feeling that it has no connection to them. But we all have faith. Broadly speaking, "faith" does not apply only to belief in the supernatural. We have faith in our life, for example, believing we will live to see tomorrow, or in our health, believing we have years of healthy life ahead of us. Husbands and wives, parents and children have faith in one another.
According to the Buddha, the failure to recognize the illusion of the self is the source of all ignorance and unhappiness. It is only by renouncing the self, that is, by dropping his ego defences and committing metaphorical suicide, that a person can open up to different modes of being and relating and thereby transform himself into a pure essence of humanity. In so doing, he becomes free to recast himself as a much more joyful and productive person, and attains the only species of transcendence and immortality that is open to man.
Humility and Dignity had a daughter, called Arrogance, who was ashamed of her name and used to hide behind Pride. But Pride was in love with Truth, therefore arrogance married Illusion and forever despised Truth. Pride and Truth had a daughter, called Happiness, while Arrogance and Illusion had a son, called Despair. When both meet, one of them cries.
If you are a Buddhist, inspire yourself by thinking of the bodhisattva. If you are a Christian, think of the Christ, who came not to be served by others but to serve them in joy, in peace, and in generosity. For these things, these are not mere words, but acts, which go all the way, right up to their last breath. Even their death is a gift, and resurrection is born from this kind of death. (157)
What we call life...is the combination of the Five Aggregates, a combination of physical and mental energies. These are constantly changing; they do not remain the same for two consecutive moments. Every moment they are born and they die. 'When the Aggregates arise, decay and die, O bhikkhu, every moment you are born, decay, and die.' This, even dow during this life time, every moment we are born and die, but we continue. If we can understand that in this life we can continue without a permanent, unchanging substance like Self or Soul, why can't we understand that those forces themselves can continue without a Self or a Soul behind them after the non-functioning of the body?
Why wait to forgive and let go only after you have sufficiently wallowed in your despair? Why not forgive and let go now?
Our desires, dreams and hopes, open portals. These portals manifest in our conscience and 5 senses, in the form of decisions related to the material world - one person, a job, an opportunity. Now, at the exact same time, or maybe even slightly before in time, we get the exact opposite, the temptation, the illusion and deception. And when we are about to make a decision, as if by magic, the two things come stronger to us, as if pushing us into a duality that makes it hard to decide. Now, this brings me to another super interesting fact. Most people assume that they have freewill, and that choices are hard to made, and that life is full of dualities. And I've learned that this is just a great deception related to our planet, which as human beings, we must transcend. And what I'm really saying here, is that the duality and the freewill don't exist. There's only one choice to be made, the one that bring us upwards. Self-destruction is not a choice. And yet, every duality presents exactly that, and not really a choice.
It turned out this man worked for the Dalai Lama. And she said gently-that they believe when a lot of things start going wrong all at once, it is to protect something big and lovely that is trying to get itself born-and that this something needs for you to be distracted so that it can be born as perfectly as possible.
It is never too late to turn on the light. Your ability to break an unhealthy habit or turn off an old tape doesn't depend on how long it has been running; a shift in perspective doesn't depend on how long you've held on to the old view. When you flip the switch in that attic, it doesn't matter whether its been dark for ten minutes, ten years or ten decades. The light still illuminates the room and banishes the murkiness, letting you see the things you couldn't see before.Its never too late to take a moment to look.
Mindfulness helps us get better at seeing the difference between what’s happening and the stories we tell ourselves about what’s happening, stories that get in the way of direct experience. Often such stories treat a fleeting state of mind as if it were our entire and permanent self.
The thought manifests the word;The word manifests the deed;The deed develops into habit;And habit hardens into character;So watch the thought and its ways with care,And let them spring forth from loveBorn out of compassion for all beings.As the shadow follows the body, as we think, so we become.
The difference between theism and nontheism is not whether one does or does not believe in God. . . Theism is a deep-seated conviction that there's some hand to hold: if we just do the right things, someone will appreciate us and take care of us. . . Nontheism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves.
The word desire suggests that there is something we do not have. If we have everything already, then there can be no desire, for there is nothing left to want. I think that what the Buddha may have been trying to tell us is that we have it all, each of us, all the time; therefore, desire is simply unnecessary.
It is the nature of the Kali Yuga that most human beings are now held back from spiritual liberation due to the gravity of inertia, apathy and laziness, (known in Sankrit as the quality of tapas) that overwhelms this age. Despite this seemingly gloomy prognosis, there is a way out of this predicament for those with the will and stamina to awaken from the rampant lethargy, within and outside of themselves, to take action.
A wide and vague impression exists that so-called Eastern religion is more contemplative, innocuous, and humane than the proselytizing monotheisms of the West. Don't believe a word of this: try asking the children of Indochina who were dumped by their parents for inherited deformities that were attributed to sins in a previous 'life.
If one does not make an ego out of gender, one would still know whether one is a man or a woman, gay, straight, bisexual, transgender—whatever else we may think of. But those identities need to fit very loosely and be worn very lightly. All sense of privilege or deprivation that has developed around one’s gender identity, all rigidity regarding proper roles and behaviors for the various genders, must be cut through.
This kind of renunciation, in fact, has often been the strength, born of necessity, of the world's disinherited, of those who do not fit in with their surroundings or with their own body or with their own race or tradition and who hope, by means of renunciation, to assure for themselves a future world where, to use a Nietzschean expression, the inversion of all values will occur.
But, the true reason for the success of such new expositions [translated Eastern religious texts] is to be found where they are the most accommodating, least rigid, least severe, most vague, and ready to come to easy terms with the prejudices and weaknesses of the modern world. Let everyone have the courage to look deeply into himself and to see what it is that he really wants.
It is recorded in the monastic rules that a monk once performed an abortion on a girl; the Buddha judged his action seriously wrong, which incurred him the highest offense in the monastic rule. A monk committing this kind of wrongful deed must be expelled from the monastic community. The Buddha considered the embryo to be a person like an adult, so the monk who killed the embryo through abortion was judged by Buddhist monastic rules as having committed a crime equal in gravity to killing an adult. In the commentary on the rule stated above, it is stated clearly that killing a human being means destroying human life from the first moment of fertilization to human life outside the womb. So, even though the Buddha himself did not give a clear-cut pronouncement about when personhood occurs, the Buddhist tradition, especially the Theravada tradition, clearly states that personhood starts when the process of fertilization takes place.
Beliefs are a powerful thing. I often travel the world and sometimes the local waitresses attending me are nervous if they can’t speak English. Now, when this happens, I point at the pictures in the menu. However, I’ve noticed that the ones with the strongest beliefs, the most nervous ones, still do a mistake in my order. Another interesting things to notice in these situations is that, when I correct them, by pointing again at what I ordered before, they recognize their mistake, but get angry, as if their mistake was my fault, and that’s called irresponsibility. Now, when you combine irresponsibility with the wrong beliefs, you have a a very dumb person. That’s what stupidity is, it’s a human being doing the wrong things with the wrong beliefs and never ever accepting any responsibility for it. That’s how those with the lowest spiritual conscience behave in general with themselves and others.
I once found an ego, crawling around and trying to shine on me. I took it in my arms and the ego turned itself into a virus. First it took over my mind, then my heart, and finally attempted to destroy my soul by corrupting me with fear and guilt. Therefore, with as much energy as I could gather, I trapped the ego within my anger and pulled it out of me. Once on the floor, the ego begged me for mercy and compassion, promising to give me joy in return. I allowed it once again into my life, and again, it tried to hurt me once more, this time with abandonment. So I unveiled the ego for what it truly was, and that was resentment filled with desire for power, a power the ego was feeding from me, from my compassion and willingness. Now unprotected by deceit, the ego shown itself weak and scared. In panic, it run from me, boasting a delusional victory. And when it looked back, searching for another chance, I stepped on it. But believe me, it hurt me far much more than it hurt the ego.
Anxiety and desire are two, often conflicting, orientations to the unknown. Both are tilted toward the future. Desire implies a willingness, or a need, to engage this unknown, while anxiety suggests a fear of it. Desire takes one out of oneself, into the possibility or relationship, but it also takes one deeper into oneself. Anxiety turns one back on oneself, but only onto the self that is already known.
The teaching of the sexual tantras all come down to one point. Although desire, of whatever shape or form, seeks completion, there is another kind of union than the one we imagine. In this union, achieved when the egocentric model of dualistic thinking is no longer dominant, we are not united with it, nor am I united with you, but we all just are. The movement from object to subject, as described in both Eastern meditation and modern psychotherapy, is training for this union, but its perception usually comes as a surprise, even when this shift is well under way. It is a kind of grace. The emphasis on sexual relations in the tantric teachings make it clear that the ecstatic surprise of orgasm is the best approximation of this grace.
While the primary function of formal Buddhist meditation is to create the possibility of the experience of "being," my work as a therapist has shown me that the demands of intimate life can be just as useful as meditation in moving people toward this capacity. Just as in formal meditation, intimate relationships teach us that the more we relate to each other as objects, the greater our disappointment. The trick, as in meditation, is to use this disappointment to change the way we relate.
Until we begin to question our basic assumptions about ourselves and view them as fluid, not fixed, it’s easy to repeat established patterns and, out of habit, reenact old stories that limit our ability to live and love ourselves with an open heart.
On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze.A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that?Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind.In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday.Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us.It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral.All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.
Perhaps the day will come where the validity of one's spirituality will be judged not by the correctness of one's theology but by the authenticity of one's spiritual life. When that day comes, an authentically spiritual Buddhist and an authentically spiritual Christian may find that they have more in common with each other than they do with those in their respective religions who have failed to develop their spirituality. (Beyond Religion, p. 98)
Meditation did not relieve me of my anxiety so much as flesh it out. It took my anxious response to the world, about which I felt a lot of confusion and shame, and let me understand it more completely. Perhaps the best way to phrase it is to say that meditation showed me that the other side of anxiety is desire. They exist in relationship to each other, not independently.
Whether we eat, sleep, work, play, whatever we do life contains dissatisfaction, pain. If we enjoy pleasure, we are afraid to lose it; we strive for more and more pleasure or try to contain it. If we suffer pain we want to escape it. We experience dissatisfaction all the time. All activities contain dissatisfaction or pain, continuously.
I was only beginning to enter into the infinite subtlety of Gregorian chant. It was - and remains - the only public prayer I have ever been able to engage in without feeling like a phony and a jackass. But then, one day in 1965 or so, it was simply abolished. With a stroke of his pen, Pope John XXIII - who had such good ideas about other things - declared that liturgy would henceforth be in the vernacular language of the people. That was, effectively, the end of Latin chant.Then all those monks and nuns who had devoted hours and hours a day began to sicken and fall into depressions, but nobody noticed for a long time. Maybe, as I can well believe, the music toned up their systems in some mysterious way. Or perhaps chant really was a language that God understood. Faced with numerous liturgical scholas shrieking away in the new vernacular hymns, Divinity may have covered its ears and withdrawn, leaving the monks to pine. We parish musicians, illiterate in anything written after the 13th century, stumbled around trying to score liturgies for guitar and bongo drums, trying to make sense of texts like "Eat his body! Drink his blood!"It wasn't because the music got so bad that I quit going to Mass, but it certainly was the beginning of my doubts about papal infallibility.
being attached to any one philosophy or religiondwelling on moot differences and wanting to fit indespite the path all are led Home in timefollowing an alternative pathway is certainly no crimeKrishna, Buddha, Allah or Zohar Kabbalahdevoted nonviolently, one is led to NirvanaHindu Sages, Zen Masters or Christian Mysticsmany tongues, but identical truth spoken from their lipsmentioning Self or no-self or God is Father or Motheraccording to their culture emphasizing one method or anotherallness vs. nothingness, meditation vs. prayerdevotion in practice is all you should carewhen Truth reveals itself you're beyond all conceptionthen not a single man-made word will hold any traction
Reincarnation isn't something in which I choose to believe but rather a truth I accept. Most people will never know the meaning of their friendships, passions, choices and even challenges. I embrace them, knowing that there’s always a perfect correlation between everything, including between us and the ones that love us and betray us at the end. That’s how I know I’m almost never traveling somewhere but returning, or not meeting someone but fixing the past, or facing a challenge but ending a karmic cycle. If I was a Buddhist Monk, a Scottish Doctor, a French Monarch, or a Spanish Templar, none of that really matters, not as much as what I experienced and believed during that time, not as much as what I did ten years ago or what I believed during my childhood, not as much as who I am now and what I can do with my life at present time.
On my journey from the fantastical to the practical, spirituality has gone from being a mystical experience to something very ordinary and a daily experience. Many don’t want this, instead they prefer spiritual grandeur, and I believe that is what keeps enlightenment at bay. We want big revelations of complexity that validates our perceptions of the divine. What a let down it was to Moses when God spoke through a burning bush! But that is exactly the simplicity of it all. Our spiritual life is our ordinary life and it is very grounded in every day experience. For me, it is the daily practice of kindness, mindfulness, happiness, and peace.
We are fragmented into so many different aspects. We don´t know who we really are, or what aspects of ourselves we should identify with or believe in. So many contradictory voices, dictates, and feelings fight for control over our inner lives that we find ourselves scattered everywhere, in all directions, leaving nobody at home.Meditation, then, is bringing the mind home.
Devote the mind to confusion and we know only too well, if we´re honest, that it will become a dark master of confusion, adept in its addictions, subtle and perversely supple in its slaveries. Devote it in meditation to the task of freeing itself from illusion, and we will find that, with time, patience, discipline, and the right training, our mind will begin to unknot itself and know its essential bliss and clarity.
You haven’t realized it yet but your life is precious. I always say that people should not do something that has no purpose. Is there a purpose behind your actions? Of course there is a purpose behind your decision to step into this bamboo forest. That is why your life is not meaningless. --The Unnamed Samurai (Chapter 5)
To just be--to be--amidst all doings, achievings, and becomings. This is the natural state of mind, or original, most fundamental state of being. This is unadulterated Buddha-nature. This is like finding our balance.
There is a yearning that is as spiritual as it is sensual. Even when it degenerates into addiction, there is something salvageable from the original impulse that can only be described as sacred. Something in the person (dare we call it a soul?) wants to be free, and it seeks its freedom any way it can. ... There is a drive for transcendence that is implicit in even the most sensual of desires.
We took a bus to the nearby monastery of one of the last great Tang dynasty Chan masters, Yun-men. Yun-men was known for his pithy “one word” Zen. When asked “What is the highest teaching of the Buddha?” he replied: “An appropriate statement.” On another occasion, he answered: “Cake.” I admired his directness.
Death would be an extremely bad thing like most of us paint it, if being dead were painful.
These... things, householder, are welcome, agreeable, pleasant, & hard to obtain in the world:Long life is welcome, agreeable, pleasant, & hard to obtain in the world.Beauty is welcome, agreeable, pleasant, & hard to obtain in the world.Happiness is welcome, agreeable, pleasant, & hard to obtain in the world.Status is welcome, agreeable, pleasant, & hard to obtain in the world....Now, I tell you, these... things are not to be obtained by reason of prayers or wishes. If they were to be obtained by reason of prayers or wishes, who here would lack them? It's not fitting for the disciple of the noble ones who desires long life to pray for it or to delight in doing so. Instead, the disciple of the noble ones who desires long life should follow the path of practice leading to long life. In so doing, he will attain long l
When I speak in Christian terms or Buddhist terms I'm simply selecting for the moment a dialect. Christian words for me represent the comforting vocabulary of the place I came from hometown voices saying more than the language itself can convey about how welcome and safe I am what the expectations are and where to find food. Buddhist words come from another dialect from the people over the mountain. I've become pretty fluent in Buddhist it helps me to see my home country differently but it will never be speech I can feel completely at home in.
The story of the Fall tells us in mythical language that "original sin" is not simply a stigma arbitrarily making good pleasures seem guilty, but a basic inauthenticity, a kind of predisposition to bad faith in our understanding of ourselves and of the world. It implies a determined willfulness in trying to make things be other than they are in order that we may be able to make them subserve, at any moment, to our individual desire for pleasure or for power. But since things do not obey our arbitrary impulsions, and since we cannot make the world correspond to and confirm the image of it dictated by our needs and illusions, our willfulness is inseparable from error and from suffering. Hence, Buddhism says, deluded life itself is in a state of Dukkha, and every movement of desire tends to bear ultimate fruit in pain rather than lasting joy, in hate rather than love, in destruction rather than creation. (Let us note in passing that when technological skill seems in fact to give man almost absolute power in manipulating the world, this fact is no way reverses his original condition of brokenness and error but only makes it all the more obvious. We who live in the age of the H-bomb and the extermination camp have reason to reflect on this, though such reflection is a bit unpopular.)
We may have different points of arguments from perspectives of belief, faith and religion.But we must not hate each other. We are one human family.
Excerpt from "The Long Road from Perdition" for the day:"...I've always been drawn to the ocean. It is here that I now feel peaceful and can lose my thoughts while immersed in the deafening sounds of waves crashing around me. The spray and mist of the ocean's past seem to be a living, breathing yet wounded animal. The fury of the waves never settled and the spew of the foam touched all that dared to sit near it.There is no reason to flinch as the waves spray and crash against the shore. It is a natural progression I have learned to endure. However, it is the rescinding of the waves and fluid release of fury that I struggle to understand and coexist with peacefully. I hope one day to master it.
Your purpose, and its specific expressions, expands and accelerates as it becomes more similar to Nature’s purpose. The tools you need to apply it you collect along the path in discovering what that is. Time is there to provide you with the “opportunities” to find more creative responses to things like frustration, confusion and self-righteousness. As you gently, oh so gently and delicately, adjust to the requirements that exist in your actual circumstance, you are given the tools needed to surpass them.
Without inner peace, outer peace is impossible. We all wish for world peace, but world peace will never be acheived unless we first establish peace within our own minds. We can send so-called 'peacekeeping forces' into areas of conflict, but peace cannot be oppossed from the outside with guns. Only by creating peace within our own mind and helping others to do the same can we hope to achieve peace in this world.
Instead of engaging in cutthroat competition, we should strive to create value. In economic terms, this means a transition from a consumer economy - the mad rush for ownership and consumption - to a constructive economy where all human beings can participate in the act of creating lasting worth.
From the Buddhist point of view, all living beings -- that is, beings with feelings, experiences, and sensations -- are considered equal. Human beings can live without eating meat. As human beings, I think that deep down our nature tends towards vegetarianism and leads us to do everything in our power to prevent harming other species.
Yes, silence is painful, but if you endure it, you will hear the cadence of the entire universe.
Pain is inevitable... Suffering is optional. We will all have to endure trauma and challenges. What matters is how we move forward afterward. Do we keep carrying the trauma and its causes in our mind? Or can we find a way to let go of them, to end our own suffering?...This is where mindfulness can help us.
The only path wide for us all is love.
But as we let go of our repetitive stories and fixed ideas about ourselves--particularly deep-seated feelings of "I'm not okay"--the armor starts to fall apart, and we open into the spaciousness of our true nature, into who we really are beyond the transitory thoughts and emotions. We see that our armor is made up of nothing more than habits and fears, and we begin to feel that we can let those go.
But often it is a seemingly irresolvable relationship that teaches us the most, once we're willing to be vulnerable and honest, once we're willing to connect with what Chogyam Trungpa called "the genuine heart of sadness." As warriors in training we do our best to hold the person in our heart without any hypocrisy. One thing we can do with a difficult relationship is to place a picture of the person somewhere we will see it often and think, "I wish for your deepest well-being". Or we can write down the person's name, along with the aspiration that they may be safe, may be happy, may live in peace. Regardless of what specific action we take, our aspiration is to benefit the other person and wish them well.
There is beauty all around us, and the light finds us when we realize, we are all part of that beauty and worth the cherishing. If we despise any, we journey to despise ourselves. See all as beautiful, even if they choose to see themselves through you, as being less than so. We have the power to see for each, and be the reflection of what they may yet see.
What you know can never be the beyond. Whatever you experience is not the beyond. If there is any beyond, this movement of 'you' is absent. The absence of this movement probably is the beyond, but the beyond can never be experienced by you; it is when the 'you' is not there. Why are you trying to experience a thing that cannot be experienced?
By concentration is meant to know that all dharmas (elements of existence), from the very beginning have no nature of their own. They neither come into nor go out of existence. Because they are caused by illusion and imagination, they exist without real existence. They are only the one mind, whose substance admits no differentiation. Those who hold this view can stop the flow of erroneous thought. This is called concentration. (pg. 398, from "A Source Book in Chinese Philosophy," translated and compiled by Wing Tsit-Chan)
True strength. There is no conflict with vulnerability or humility. Indeed, vulnerability and humility are essential here, and ultimately what makes strength true. One does not don the mask of strength in response to fear, which is a con, like those crazy small reptiles that stand up on their hind legs and spread useless wings to intimidate as a last resort. You stand there in self-respect for Christ’s sake and take it with some courage, responding in accordance with your honest values, taking sincere responsibility for them. Stand up for who you truly are, not the image you would like to sell, nor shrink to fit into the false harmony around you.
Is it a weakness not being able to hate? Or is it preparation for what is inevitable, the ability only to love.
To win or lose often depends on set parameters. Expand the bounds of what is possible, and you may come out the true winner, outside the confines of its defining.
Time is an illusion, only the keepers of the illusion are real, and the reality they have spun, keeps us, until we set upon the path of the dream.
In these times where it has seemed dark indeedwhere integrity appears solely buried in legend and lore, it is an opportunity in contrast to the shadows, to create miracles...by choosing first courage, then diligence, standing, opening our mouth and speaking the truth that in rare moments, may ignite the light.
More and more obstacles seem to be other people's issues that form in the way of a hand to block one, to take notice of them? Sometimes noticing ahead of time, and taking the time to notice them, makes the hand part of an arm that embraces you. The obstacles become bridges for both to cross over, even if in opposite directions.
Each being in the universe, therefore, inhabits a private world. It is as if the universe were populated by countless cinemas, each occupied by a single person, each eternally viewing a different film projected by consciousness, each eternally suspending disbelief. For the Yogacara, ignorance and suffering result from believing the movie to be real, from mistaking the projections to be an external world, from thinking that what appear to be external objects are independent of consciousness, and then running after them, desiring some and hating others. For the Yogacara, wisdom is the insight that everything is of the nature of consciousness and the product of one's own projections. With this insight, desire and hatred, attachment and aversion, naturally cease, for their objects are seen to be illusions. With the achievement of enlightenment, the substratum consciousness is transformed into the mirror like wisdom of a buddha.
Who says you need to wait until you 'feel like' doing something in order to start doing it? The problem, from this perspective, isn't that you don't feel motivated; it's that you imagine you need to feel motivated. If you can regard your thoughts and emotions about whatever you're procrastinating on as passing weather, you'll realise that your reluctance about working isn't something that needs to be eradicated or transformed into positivity. You can coexist with it. You can note the procrastinatory feelings and act anyway.
Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs.In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production.Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal.Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness.Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.'Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature.Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.
There’s surprising relief and regeneration in finding ourselves within a moment of genuine grace, however small or temporary it may be.
The idea of Zen is to catch life as it flows. There is nothing extraordinary or mysterious about Zen. I raise my hand ; I take a book from the other side of the desk ; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighbouring wood: — in all these I am practising Zen, I am living Zen. No wordy discussions is necessary, nor any explanation. I do not know why — and there is no need of explaining, but when the sun rises the whole world dances with joy and everybody’s heart is filled with bliss. If Zen is at all conceivable, it must be taken hold of here.
Most people tend to excuse themselves with the opportunities they have in life, with how many years of school they have, with the people around them. And in doing so, they fail in realizing many other things, such as the fact that not many are lucky enough to give birth to a world bestseller on spirituality, wealth and success in life. Yes, your child may be a little reincarnation of an awesome buddhist monk, of an alchemist or a famous knight templar. Why most people can’t see these things, and keep looking at the past for answers, is something that still puzzles me.
I had uncovered a widely held but overlooked attachment: our attachment to the view that every problem must have a solution. We delude ourselves that we can think our way out of a problem or we see it as a matter of finding the right person to advise us. We become beggars for our problems, asking numerous people for an opinion. So often, we refuse to relax until a problem is fixed, only to discover our inability to relax was most of the problem.
Usually when we hear or read something new, we just compare it to our own ideas. If it is the same, we accept it and say that it is correct. If it is not, we say it is incorrect. In either case, we learn nothing.
I’m helped by a gentle notion from Buddhist psychology, that there are “near enemies” to every great virtue—reactions that come from a place of care in us, and which feel right and good, but which subtly take us down an ineffectual path. Sorrow is a near enemy to compassion and to love. It is borne of sensitivity and feels like empathy. But it can paralyze and turn us back inside with a sense that we can’t possibly make a difference. The wise Buddhist anthropologist and teacher Roshi Joan Halifax calls this a “pathological empathy” of our age. In the face of magnitudes of pain in the world that come to us in pictures immediate and raw, many of us care too much and see no evident place for our care to go. But compassion goes about finding the work that can be done. Love can’t help but stay present
Projections' - attempts to blame all and sundry for my own past folly - will be found of no avail, and we must learn to withdraw them. None other is to blame for our body, home or circumstance, our friends and enemies, our job and place in the world. We made it all; let us accept and use and better it.
Each one of us is hard at war - within. We must face this battlefield; withdraw, as the psychologist would say, our habitual projections of that strife from the world around us, and realize that we should be so busy killing the selfishness within that we really have not the time, much less the will to blow up our neighbour. And when a few more individuals recognize that the war within implies a friendly tolerance of those about one, and of their ways of living and internal fighting, the Hitlers and Stalins and even the unpleasant fellow next door may provoke in everyman a smile, rather than an H-bomb, or even a bow and arrow.
Although social and personal circumstances will play their part in contributing to how an individual suffers, in Buddhist thought blame is seen as a "poison" that will only lead to negative actions and will do nothing to reduce suffering.
To take good care of ourselves, we must go back and take care of the wounded child inside of us. You have to practice going back to your wounded child every day. You have to embrace him or her terderly, like a big brother or a big sister. You have to talk to him, talk to her. And you can write a letter to the Little child in you, of two or three pages, to that you recognize his or her presence, and will do everything you can to heal his or her wounds.
But sometimes you simply can't make yourself feel like acting. And in those situations, motivational advice risks making things worse, by surreptitiously strengthening your belief that you need to feel motivated before you act. By encouraging an attachment to a particular emotional state, it actually inserts an additional hurdle between you and your goal. The subtext is that if you can't make yourself feel excited and pleased about getting down to work, then you can't get down to work.
The application of this knife, the division of the world into parts and the building of this structure, is something everybody does. All the time we are aware of millions of things around us - these changing shapes, these burning hills, the sound of the engine, the feel of the throttle, each rock and weed and fence post and piece of debris beside the road - aware of these things but not really conscious of them unless there is something unusual or unless they reflect something we are predisposed to see. We could not possibly be conscious of these things and remember all of them because our mind would be so full of useless details we would be unable to think. From all this awareness we must select, and what we select and calls consciousness is never the same as the awareness because the process of selection mutates it. We take a handful of sand from the endless landscape of awareness around us and call that handful of sand the world." -Zen and the Art of Motorcycle Maintenance
Next to the dragon, and connected with it, water is the most frequently used symbol in Taosim. It is the strength in apparent weakness, the fluidity of life, an also symbolic of the state of coolness of judgment, acceptance and passionlessness, as opposed to the heat of argument, the friction of opposition, and the emotion of desire. Water fertilizes, refreshes and purifies and it is symbolic of gentle persuasion in government of the state and the individual. It occupies the lowest position, yet is the most powerful of forces. The highest goodness in like water.
People sometimes imagine that without desire there would be no enjoyment. The opposite is true. When you're caught up in craving, you never really enjoy anything very much because your mind is always pulling you on to the next desire and the next after that. When you let go of desire, then you're free to enjoy whatever is right in front of you.
Perspective is as simple as answering this question: If I had 5 months to live would I experience this problem differently?
Karma is often wrongly confused with the notion of a fixed destiny. It is more like an accumulation of tendencies that can lock us into particular behavior patterns, which themselves result in further accumulations of tendencies of a similar nature... But is is not necessary to be a prisoner of old karma.
Laughter has got to be the single healthiest activity one can perform. Just think how healthy you would be if you could sincerely laugh at that which now oppresses you.
Recovery through sleep isn’t going to happen if the majority of the components of your being aren’t getting enough stimulation or resistance to work against. Your brain may be tired after work, but if your body and emotions haven’t been challenged through the day, they’re going to keep irritating you even if you’re asleep. They don’t need rest; they need work for real recovery to take place.
The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.
No one will improve his health significantly without accurately perceiving priorities, knowing clearly what is at stake if those are not attended to and what is to be gained if acted on correctly. That’s the basic homework before any change can come about. Then that knowledge has to be transformed into a sustainable motivation.
Well-being, or wholeness, implies integrity and harmony between all existing elements, providing freedom for the whole.
Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.
Physical well-being necessitates listening to what you already know, and then taking it seriously enough to act accordingly. When you wake up and feel the impulse to arch your back, stretch and exhale with a loud sigh, for God’s sake, do it.
In my experience, most people are actually seeking recovery from the monotony and anxiety of qualitative repetition. This applies to body, emotions and mind. And that monotony and anxiety involves inertia just as much as over-use, meaning inertia in some areas and over-use in others.
Yearning often does not provide a sense of attainment or “peace,” as it is fuel for one’s personal purpose, to in some specific way give or create; to do that is not necessarily easy or peaceful.
If I were to make a list of focus for well-being, I would begin with lifestyle (the totality of one’s circumstance and how that is engaged, including job and relationships, and proximity to nature), attending to the physical functions correctly (posture, breathing, exercise, food, rest, etc.), consistent expression of your natural range of qualities, working and playing well and hard, and designing things so that you are doing what compels you. Obviously, you can’t give this list out as a prescription for physical problems and diseases, but then again, it is probably the correct prescription. If one were to follow it, any specific problem, even extreme, would almost certainly resolve itself.
It’s highly refined stuff—holding to one’s purpose and focus, but also intuiting the value of being a piece in a larger design and evolution. The balance between these two rhythms is where and when true harmony is achieved and magic happens. Often, just the release of the obsession for personal preferences and to personally gain opens the door.
The essential dynamic underlying almost every elite and esoteric physical art is work with the breath, so there’s information available. I would only add that it’s unfortunate that so much work is done with it, and not much play. Laughter has got to be the single healthiest activity one can perform. Just think how healthy you would be if you could sincerely laugh at that which now oppresses you. I’ve mentioned before that one good measure of someone’s depth of spirituality is how long it takes before they become offended. Imagine laughing hysterically at the criticisms, complaints and impositions you receive. At the least, you’d be breathing well.
People generally believe that stress is responsible for depletion, but apathy and uninspired systematic repetition are equally responsible. Or rather, systematic repetition produces as much or more stress and anxiety as anything else.
Getting down to the gym a couple days a week and having low-fat milk in your morning latte isn’t going to make much of a dent in a system or lifestyle that is essentially, well, unwell.
If you’re ignoring a high percentage of the elements of your entire being, and the range of qualities they can naturally engage, there will be no real recovery or progress until you do. The typical relentless worker is just as lazy as the typical indulgent idler; they’re both just going through the habitual motions. To break the repetitive pattern, and discover more energy and effectiveness, one simply must stretch out in all directions, rotating focus and application of the qualities that make up one’s natural versatility.
The human body, like the human mind, is best at versatility and adaptability. This is our greatest skill and our greatest chance to unlock natural potential. What that means in terms of physical movement is that a fairly equal amount of time and effort should be allocated to the widest possible range of activity. That includes strength, flexibility, precision and endurance, but it certainly doesn’t stop there.
As I’ve mentioned too often before, we are governed, and specifically our physicality is governed, by fairly strict rules, which are easily observable in nature. We have some freedom to manipulate some of these, but really not by very much. Everyone knows, or at least has the information, about the horrors of ignoring health issues and expecting your body to do what you want it to do with the least investment in it. Another “authority” telling you what you should do is not the answer.
Besides having been identified recently as the single most important factor in what men find sexy in women, the list of how correct posture influences internal organs and systems, and also mood and general energy, is very long indeed. Your internal environment depends on the efficiency of the flow of elements within it. Obviously, this includes oxygen, blood, hormones and nutrients, but also all interaction between nerves and the brain. The spine, which is your foundation and support, has a natural position that guarantees the efficiency of movement and interaction of the related elements. Your internal organs are all right alongside the spine and depend on its correct position to function well. Any prolonged restriction or deviation from this natural position will result in some, at least partial, dysfunction. Over a long time, the results can be devastating.
I look at the idea of rest as rotating one’s qualitative focus, not just doing less or changing activity. The role of rest is recovery. If you keep pushing the same quality button (fast or slow, concentrated or dispersed, hard-working or lazy…) for the same component all the time, of course it’s going to become depleted, just like if you keep working a single muscle in the same fashion or don’t use it at all.
The trick is in genuinely appreciating the elements of apparent resistance while you are engaging them. Not to oppose or remove them as much as to creatively fold them into one’s linear line of movement, exploiting them and making the necessary adjustments as you go.
A balanced diet” is not so much about protein/fat/carbohydrate ratios. The real ratios to consider, at least for the typical American or European, are energy consumption/expenditure, pleasure/actual need, food/everything else.
If one follows what is in one’s heart (let’s leave out mind for the moment), one ends up with what one truly values and loves in life—and one acts accordingly. One’s own private indulgent cyclic habitual reactive subjective transitory feelings are, hopefully, not at the head of that list.
If you, one, loves something or someone, that means that one is willing to, and does, sacrifice for it. That is, one chooses to do and give what is better to the being or thing one loves than to sacrifice the loved one for the personal emotion that is unrelated to or even hinders the giving. In other words, the way to transform an emotion is with a deeper one. This involves discernment and, yes, discipline, which are both frowned upon and seen as emotionless and less important. Which is immaturity, plain and simple, and is the fundamental aspect of human growth from child to adolescence to adult.
Appreciation, affection, focus and intention fill up the space of self-reflection, and one loses oneself in the engagement. And what a relief it is when you get there.
Everyone claims to want the truth. If you really want it, I’d suggest investing seriously in humor and this mysterious skill of transforming bad news into good. Otherwise, you’ll only get more frustrated.
Truth, or mystery basically, seeks the expression of itself. That is, evolution exists to create more mystery, not to answer or end the existing mysteries. This is why with every “truth” revealed, or every answer given, all that actually occurs is the creation of yet a more complex and mysterious question.
Every brilliant theory in physics, for example, has been proven mainly wrong, except for the most recent ones, which will be. The big players, like Newton and Copernicus, gave us answers that were later proved more wrong than right. What they did—and why they are valued—is direct our attention to more piercing and compelling questions or possibilities. (I’d suggest the same holds true for the big spiritual players, but that’s a different letter.)
The depth and complexity of the questions we’ve recently been engaging tend to ignite associated questions very quickly. The family members of these subjects—purpose, responsibility, devotion, commitment, trust, yearning—and their neighbors—frustration, jealousy, ambition, sloth, etc.—get all excited and have things to say to each other. Because of the pressure and tension between them, one has to negotiate the dialogue carefully and use a lot of patience, tolerance and other unsexy qualities. Otherwise, we’ve got another war on our hands.
The nature of yearning is urgent so as to guarantee evolution, change.
As we move through time, we age, with the general speed of everything and the chaos that that produces in us in the form of anxiety, fear, confusion and negotiating an already-existing war, there is little time and space left to adjust to our developing relationship to yearning. In other words, as our needs are met, the question answered, we don’t then move on to the next question.
There exists a direct link, or harmony, between the past, the present and the future. This has been misinterpreted, or exaggerated in both directions, either by the assumption that everything is random, or that there is already a predetermined destiny. There is an actual link, and there is a lot of mystery or room to play and invent.
The experience of yearning is a composite of Nature’s purest impulse in you (the need for radical movement; think of all the analogies in all the religions and philosophies concerning the truth and beauty of light; if you take it literally, that means to become truth, beauty, light, get moving at 299,792,458 kilometres per second) combined with your unique qualities and talents of past/present/future (experiences, potentials, attractions and distractions, imagination, etc.). Simply put: need for radical movement in a definite direction.
The essential war within, and the cause of suffering, begins with the presumption that yearning, impulse and curiosity, desire and question, exist so as to end them. To attain, to acquire, to answer.
Like all things organically formed, there does exist a harmony, interrelated patterns, intuitive logic, and purpose, but these are subtle and you can’t find them exclusively by emotional or intellectual analysis. At first glance it’s all too complex and liquid-like, and our minds and emotions look for control and relief. To know water, you have to get wet; you can’t just sit back and analyze its components. So, do try to enjoy the swim, and don’t be afraid to just sit back and drink now and then—the water’s clean.
Traditionally, true contemplation involves an act of devotion, wherein self-consciousness is removed by transferring consciousness onto the thing at hand. The better you perceive it, the less you observe yourself doing that. In other words, you could say that, at least for the extended moments of engaging it, you love it more than yourself.
Nothing stands still, even if it looks as though it does. Look at a light in the room you are in right now. It appears to be stationary, while the fact is that millions of rays are moving towards you at the speed of light (299,792,458 kilometres per second). Even in every “inanimate” object, particles are moving rapidly and constantly. Nothing within or outside of you remains completely still.
On a psychological and physiological level, the habits of contraction are often caused by the desire to control or acquire, even to acquire generosity or devotion or emptiness. These are subtle and take time to identify and release. Under this is the desire for self-gain or improvement, to win something or better something. Those intentions are healthy enough up to a point, but to really see and engage what you have in front of you, you have to intend that it gains or wins.
There is an actual and palpable hierarchy of emotional, mental and physiological intensity that corresponds to the actual capacities and limitations of human beings. In other words, there does exist a real and definable scale of suffering, and of joy.
Although each of us has the right to believe we are suffering, I suppose, there is a definite and ultimately essential distinction to be made between actual suffering, its cause and resolution, and invented or imagined suffering.
The subjective experience of intense pain (“That’s all I can take”) corresponds exactly to one’s subjective experience in relation to truth (“That’s all I can take”).
The transitory and random quality of emotions (“Well, that’s just the way I feel about it”) is deeply connected to, and largely the cause of, random engagement of one’s values and priorities. This very randomness and inconsistency is actually the cause of deeper suffering, primarily through the accumulation of addictions and the indulgence in reactions that are disproportionately small in comparison to what is really being sacrificed for them. Curiously—and a major theme in my own work over decades—the casual association of emotions to love is part of the insanity in all this.
True balance, and harmony, necessitates finding a way to override the addictive, reactive emotions that are the fabric of one’s subjective illusion, and discover emotions that correspond to actuality.
On the high-end spectrum of emotions, which are innately connected to intuition and direct comprehension as well as imagination and creativity, meaning true empathy and knowledge, appreciative realization, transformation and invention, one finds a richer and more voluptuous combination of experience. Unfortunately, to “get there,” one has to be willing to sacrifice what is known for what is not.
The experience of frustration comes from the separation we impose between our yearning and our fear. Generally, we yearn for that which we fear, or at least fear the unknown (mystery, and therefore and paradoxically, truth) that will be caused through the pursuit of yearning. The more the separation between these two, yearning and fear, the more frustration if you are conscious, or the more neurosis if you are not (literally, “I can’t stand the frustration, I’m going crazy”).
By its nature, what you yearn for is most often intimidating. It produces, and itself is, a question, and one that is not easy to engage or answer.
Mastery of anything is, more than anything else, the transformation of work into play. Giving orders and answers, never making mistakes, and having around you others with the opinion that you are great has nothing at all to do with it. Read carefully: to yearn for, to be compelled by, is being called to play.
My intention is not to define a perfect life and then cause an unhappy analysis of what you are not doing correctly or are incapable of doing.
The question under all this: How to get the idler to accept and engage the yearning? And that, my friends, is a deep and subtle question that will take a while to master, and the mastering of it will require redefining the presumption of what mastery even is. It is certainly not control. Mastery of anything is, more than anything else, the transformation of work into play. Giving orders and answers, never making mistakes, and having around you others with the opinion that you are great has nothing at all to do with it. Read carefully: to yearn for, to be compelled by, is being called to play.
This pace and rhythm I speak of is constantly adjusting through discernment and sensitivity to all aspects of our life and being. As you notice more joy and resolution in your life through the movement toward what you yearn for, you naturally adjust in such a way that you invest more in that direction. If the idea of yearning and acting on what you yearn for causes more aggravation and suffering, you’re not looking at the elements accurately, or the idler is fighting against it.
If you are “playing” too much or “working” too much, you will have a reaction on the other side, which indicates your pace is off, too slow or too fast.
Like everyone on the planet, one identifies and looks toward a vision of improvement or refinement, but/and one has to find a way to engage both of those—what is so, and what can be—with an appropriate harmony that is itself the hallmark of wholeness. In essence, we are looking to create a harmony between the existing elements, not a more severe dichotomy between what we want and what we should be doing.
Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation. I’d written before some years ago that we often cause suffering in another so that we can then love them, as in, “You have suffered for me, so I can love you now.” The eventual shock of realizing the sacrifice made for you destroys the walls of self-righteousness and protection. The suffering sacrifice of another creates the willingness and capacity to do the same. Finally, love and respect (respect is part of the body of love) come from the recognition of something else already given up for them.Within the individual, you or me, a similar process takes place toward oneself. It is as if we know some- where that we are not worthy of our own love or respect until we have earned the right to it, and that is mainly through some kind of suffering. That suffering may be generic, as in a life lived in which tragedy after tragedy accumulate, or it may be specific, as in the constant sacrifice of other easier things for a being or vision. Or, perhaps more correctly, it is either consciously chosen or not.
The infinite possibilities that exist in any given moment cause infinite possibilities in response. The wording is correct here; the possibilities exist already, and have already caused the existing possibilities of response.
Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation.
The exact proportion and combination of the qualities within you, as they are, even while you search and struggle for them to be different or better, is a unique beauty.
In making a clear distinction between desire (answer) and yearning (question), we inevitably end up back at personal purpose.
Virtually everyone defines their identity—or constructs their belief of who they are—through their specific combination of desires and suffering. Or, desires obtained (apparent subjective success at the sacrifice of something else), desires unobtained (suffering), and desires still left as questions (to be obtained or not). And...most of the desires, and the suffering, are themselves by-products of others, established by society and the rules of each sect of society.
You have everything already inside you necessary for the true response to any challenge you will meet. Usually, it’s just a question of assembling some elements in a way that you didn’t think to do before (which brings us to intuition…).
The ability to remain constant, whole and playful, even while working technically, concentrating and upholding urgency, is essential to achieve a state of balance that will allow for this to happen. This has to come to life, and cannot stay just an idea or hope or intention or imitation, or ignored. The guarantee and proof that this balance and power is real is in its actualization. That is, that it manifests in functional reality. As in any intention, whether that be vague or specific, an ambition or desire, a goal or state of being, a question or hope, a curiosity or purpose, there exist natural and unnatural obstacles to its realization.
The temptations and reactions that can cause non-creativity, imbalance and distraction are many. Let’s start with the prejudice everyone has against imposed challenges. It’s a concept that people associate with an accusation, a kind of guilty until proven innocent. Or, you’re not good enough until you prove it, with the implication behind this that you will probably fail or are unworthy. If you settle for this association at the expense of perceiving the actuality and necessity of challenge, or Creative Resistance, in hundreds or thousands of situations in every day of your life, and in anything worthy of your attention, you bought into the illusion sold basically to keep you small, in control, like those and safe for those who sell it.
One of the great images to come down to us through Zen Buddhism is the encounter between an enlightened master and an advanced apprentice during the course of a shared meal. The apprentice, becoming fed up with the stress and waiting and the master’s apparent disregard for him, demands an explanation without complication of exactly how to become enlightened. The master asks, “Have you finished your rice?” “Yes,” says the apprentice. “Then go wash your bowl.
What you have to do to achieve what you want necessitates the creative actualization of the totality of your being as it is. Nothing more, but also nothing less.
My take on personal evolution is largely about the spirit of connecting and disconnecting things, relating to what I call “the gap” or time and space between things. It is also about becoming practical in all this, developing the power and precision to simply bring the grand ideas home, to compress the paradigm of perception/choice/action/result into a single gesture.
Because as you become better at everything, as the innate skills actually manifest in reality, the bar rises for the next jump. The core demand for evolution is relentless, and respect, happiness, love and joy are irrevocably tied to it.
The challenges are illusions, but necessary ones to determine if you can see through them.
The composite of what you know to do—that which compels you, that which you are naturally already drawn to, that which exploits the unique potentials inside you, that which you know you are capable of doing, that which will build a bridge between imagination and reality—causes a relationship that obliges sacrifice.
Now, if you open the treasure chest of desire, what do you find there? What do all the desires have in common? You. Go ahead and stop here and test it for a few days if you are really serious about the question. After you get past the first thousand, you begin to enter into a subtle territory, known as the border between desire and yearning. Or, if you want, between answers and questions. The defining quality, or essence, of desire is that it is engaged as if it were an answer.
Of course, the self-righteous demand and expectation for love, and exactly how it should be expressed, is not the most streamlined method for producing it in another for you. That is, it does not compel or create the love itself. You’re neither loving nor producing that which would compel the love toward you. You’re compressed between them both and incapable of accepting either. And rightly so. Which then accelerates the accumulating suffering.
Think clearly here—desire does not produce fun, but yearning does. To identify the transition point between these two, look at desire as accumulating or consuming, and yearning as letting go of or giving. You don’t collect truth or love, for example, you give them, and in the giving they come into being. And you have fun. Real fun, guilt-free fun, resentment-free fun, doubt-free fun; you experience and become the questions you engage—discipline and strength, imagination, independence, fearlessness, trust and freedom, knowledge, truth.
Once you get off the bandwagon of believing that truth is your enemy and is bad news with all kinds of associated unhappy obligations, you can then afford to take it on with some enthusiasm and start to have some fun with it.
Once you get off the bandwagon of believing that truth is your enemy and is bad news with all kinds of associated unhappy obligations, you can then afford to take it on with some enthusiasm and start to have some fun with it. You can begin to trust yourself and play with mystery and big questions without the need for a crutch of an answer to lean on and sell to others (“Here you go, this crutch worked for me.”). And you then begin to see these big words, like imagination, fearlessness and truth as signposts to more fun, instead of the reverse as you do now. To start the engine, just follow what you yearn for, make a contract with that which compels you, and fulfill the trust of that contract through choice and action.
We live in a dimension where it is necessary to find a balance between wants and needs, or desires and yearning, or answers and questions. The totality of these makes up what we know as reality or truth, at least adolescent truth—facts. The fact of the matter is, you have to live in society one way or another, and there’s a reason for that, so the base of engagement begins with acceptance of the variables as they actually are.
You may have noticed that the questions asked are better than the answers given. What do you expect? Perhaps we could submit these answers in a game and see if anyone could figure out what the hell the question was. “Ahh, how to be happy?
It takes a relative amount of courage just to get out of bed each day. There are those who are stronger in their courage, and they help to compel us along a little further in the fulfillment of our faith.
Life will give you what you need once you will do something with it. It may not give you what you want so as to be as comfortable as you want, as Nature’s concern is need as it relates to evolution. In my humble opinion, Nature is too kind, but, as I say, the game is big, and the challenges and temptations absolute. And this is a fascinating aspect of the totality of beauty; it gives more than is only necessary. The generosity is mind- and heart boggling.
If your curiosity reaches a breaking point (compelled actually means that you only have the remaining choice to act on it, having tried all the other options before), and becomes fascination with mystery or truth, you find what you need. Maybe it’s a person, maybe it’s a tragedy, maybe it’s an explosive recognition that, “My God, I’m still alive.
Transcendence is more about the personal act of not engaging the enemy, finding a way out of the cage that is being designed for you at a particular moment by others, circumstance, or your own bad habits and ignorance.
What is at the base of shame or guilt? It is the consciousness of an imbalance, or of an action in the past that has caused, and probably continues to cause, suffering.
Transcendence is a word I don’t use often; I prefer transformation. Why? Because the essential game is about using what is in front of you and in you exactly as it is, but finding a way to do something with that that is surprising and an expression of inspiration and intuition. You engage reality and make something out of it that only you can, alchemizing limitation, conflict or what appears to be bad into something else.
If you know what life really wants, and if you know what you really want, you can begin to create the relationship.
Transformation, on the other hand, is creating beauty from horror or destruction (or, for beginners, an actually pleasant evening with the usual family problems).
Ironically, to “inspire” means to breathe, to infuse life by breathing. As with a lot of things that have the capacity to inspire, it takes some time to get past the apparent boredom and find the hidden secrets. I figure if I keep harping on it, maybe someone will eventually explore the possibility long enough to realize just how breathtaking it is.
We have been trained to feel shame and guilt basically as a means to cause fear and hesitation, to control behavior, or to oppress real freedom and joy. The origins of that are communal fear, jealousy and the desire for power over others. Consequently, many people have the addiction of using shame or guilt simply to avoid possibilities in life, and have, at the same time, a reason to avoid them—if you act spontaneously or feel joy, the result will eventually bring suffering, so you had better watch out, and don’t ever forget the past shame and guilt.
In terms of achieving what I call “being in the right place at the right time,” one has to know balance. Not from the outside as an observer, but from the inside out. For every individual, that requires creating a successful balanced interface between what one is compelled by and the essential principles of nature, which we comprehend through our intuitive conscience. Those are our clues to the mystery. When one gets it right, there it is.
Breathing is the fundamental act of being alive. One can go without thoughts, emotions or sensations, sleeping, talking or any other activity for a long time, without food for weeks, without water for days. But if you stop breathing, you’ll be dead before you finish reading this letter. Because it is the essence of life, some focus upon it seems appropriate.
There’s a long tradition in many disciplines regarding the breath, so I’m certainly not the first to suggest its importance. Unfortunately, though, having so much tradition, that gives the sense to many that there’s nothing really new there, nothing extraordinary to discover. The traditions themselves in most cases haven’t really evolved and haven’t succeeded in compelling the general public. Everyone knows to “take a deep breath” when stressed, but the immediate impact is minimal at best (actually, a deep breath is not much help; a long, smooth, slow exhale is, however). And the idea of another obligation, studying or relearning how to breathe, lacks inspiration.
I think that as a species we’ve played at being the self-indulgent, spoiled adolescent way too long, and now there are permanent damages and absolute risks that most people are ignoring.
Historically, techniques to attain altered states of consciousness, usually called meditation, or sometimes prayer, actually involve various forms of concentration, the first level of this kind of internal work. The linear scale of progression is Concentration, then Meditation, and finally Contemplation. Virtually all categories of meditation are, in actuality, forms of concentration. What makes them so are the innate “goals” or ambitions attached to them: to achieve a state or to acquire something, like relaxation, insight or “advancement.” This then constructs a dichotomy, or dualism, between the pursuer and the thing pursued. That is, you are conscious of or believe in something “better,” you are separate from it, and there is effort to attain it.
Meditation, in contrast, is the accidental moments of actual harmony that arrive anyway when you are trying to get something, even in trying to get harmony or calm. This often happens outside of the intention to meditate, and most people access the beginnings of this through other events, such as walking, working, athletic activities, or transitional moments, such as between waking and sleeping. The effect, in brief, is one of harmony and well-being, from which other insights or intuitive glimpses can naturally emerge. The moment you notice this, the meditation is over.
Contemplation is purer still, yet more sophisticated. This comes from a strongly developed base of concentration—basically, constancy—through any temptation, including altered states of consciousness, that leads one to meditation (effortless engagement), from which is born an intuitive connection to that which is being focused upon (often, the nature of being in the moment, which is the default “focus”). Some people can attain this state accidentally through some combination of surprising events, which is sometimes called revelation. Fewer still can cause this to happen intentionally, mainly because you have to surprise yourself to have it occur. In any case, it requires a real sense of the value of paradox. One leaves a single position behind (such as “I like this” or “I don’t like this”) and expands in comprehension to simultaneously experience its opposite as well. From there, one rises above the two through a creative burst of intuition, and looks down on them both. What you might call transcendence, although I prefer mildly amused.
Accurately perceiving and following one’s intuition is, I think, the essential human spiritual process. The distractions, confusion, misinterpretations and temptations that oppose that process are enormous. At the same time, there are always clues for how to go about it. The divine is a mystery, so the impulse to really discover, like a child, has to be the core response to anything; that’s the only way beyond the habits, presumptions and prejudices that feed ignorance and fear. To question well, instead of hiding behind a belief or answer, requires the application of the most valued of all human qualities, such as compassion, courage, imagination, respect, humility, devotion, and ultimately love of life itself.This kind of passionate questing is evident in the most admired and, if you will, divine individuals in every culture, religion, and skill throughout history.
More focus has been placed on these subjects through human history than on anything else—mystery and mysticism, God, imagination, intuition, the nature of relationships, human purpose, happiness and salvation…
Through the realization of the potentials and possibilities within and outside of you, one connects imagination with reality. What could be becomes so. You transform what exists, causing not only its evolution, but determining to a large part the course of its evolution. It’s a kind of alchemy in that what you create has not existed before, you give birth to other potentials and possibilities, which continues and expands the program. Perhaps more importantly, the very core of existence is touched and celebrated, that being creation itself.
There are so many stereotypes, prepackaged concepts and platitudes out there in our thinking on the divine, and the associated emotions those produce; it’s very difficult to transcend. But that’s ultimately what experiencing the divine is all about: transcending stereotypes, concepts and platitudes. As soon as one falls back on an acceptable definition or understanding, it disappears. It’s like water; the moment you try to grasp it, you lose it.
The purest definition of “religious” is: relating to or manifesting faithful devotion to an acknowledged ultimate reality.
Resolution of conflicting interests within each of us—the desire to fulfill a personal purpose versus the desire to forget about it and just go have fun, for example—takes time and focus and application of a lot of qualities, like playing a difficult piece of music with two hands on the piano. Many people are looking for a simple pill to make that apparent dichotomy go away. Once they discover it doesn’t exist, it’s very frustrating.
In the quest for a functional and direct interaction between imagination and reality, and the evolution of them both, there is in place a natural resistance, which I have referred to as Creative Resistance, because it demands just that: creativity. Much of this calls for redefining, or refining, one’s relationship with time, and all the qualities and skills that will only come from engaging time more creatively and effectively. As such, part of the bargain is about acquiescing to a rhythm that is subtler and has more definite purpose to it than one’s subjective preferences.
The seed of all this is imagination. But when you think of imagination, it helps to view it more as it exists in the rest of nature, rather than as we tend to see it in humans. That is, that imagination is actual and a need, immediately searches for expression, and con- sequently, is intimately connected to yearning and its instantaneous application. This is also the case in human beings, but we generally associate it with unnecessary, or extra, expression, such as an ability to make something more attractive or stimulating (the current view of art, for example), or the creative use of “free time” (time left over after you have done what you had to do).
In an animal’s or a plant’s expression of imagination (let’s leave out the rest for now, so we don’t have to deal with the question of consciousness in, for example, minerals), there is always purity in the connection between need and evolution. That which is created is a response to reality and very specific, essential concerns. This then is the origin of the union between what is so and mysterious harmony—truth and beauty. The bridge between them is inspired intuition and the actions it causes. Or, imagination causes inspiration causes intuition causes beauty, which then causes imagination again…
One could make a nice link between imagination and spirit. To make that link, all we need is some inspiration. Essentially, imagination has the innate potential to compel or inspire and to set in motion causation. That’s why it exists.
Preceding the birth of every religion, there was someone who was an incarnation of this process: imagination causes inspiration causes intuition causes beauty, which causes imagination…the dynamic that takes place in the dimension of spirit. That is, for whatever reasons that will remain mysterious, although they are suggested in various schools of thought, someone got the cause thing down right, and the rest flowed. After the fact, an effort was made, almost always by others, to control both the impact of this and the possible benefits from it. Ambition and desire took over. Where you had an exact presentation, or manifestation, of beauty and truth, somebody began using it for other purposes.
These five values are the organic origins of what could be called intuitive conscience. They are also what we experience personally as our core, essential yearnings, however distorted or confused we may interpret them: to care and be cared for; to share equally in freedom and responsibility; to belong, and to trust that what we belong to will continue; that there exists an objective hierarchy of virtue and wisdom; that there exists that which is unquestionably sacred or divine.
We survive largely because of the existence and recognition of high-end qualities—compassion, integrity, courage, humility, etc. These are how we perceive spirit. Even the most cynical and fatalistic bastard will snap out of self-absorption, abuse and hopelessness when confronted by an extreme expression of any one of these qualities. (Case studies show that this also applies even to rapists and murderers, not always, but more so than any other technique or therapy.) That is, beyond belief, the desire to feel good, or even hope or despair, there does exist an essential intuitive value system in each of us. This runs through and across every culture, and even every species. I don’t believe that those intuitive values are there to fool us into occupying ourselves so as to feel good while waiting for the inevitable to happen. Nature is not so decadent. Or cynical.
What is it that we do here? By easing away from the mania that pulls on us, recalling and reconnecting with our essential spirit and callings, we regenerate our core inspiration and faith in Life and our place within it…with a purposeful eye toward facilitating evolution toward ‘More capable human beings,’ meaning grander, freer, more authentic and meaningfully effective.How do we do that? By delving into pockets of rituals that have, across traditions and cultures, produced superior forms of insight and understanding, healing, evolution and resolution. One could call these tunnels into beauty, truth and love. And we can find access to them in any given day of our lives.
My personal sense of presence that I kind of carry around with me is along the lines of “Somebody has to be there first before acting.” The more one is there, the better the results in whatever you’re doing — more precision, subtlety, relevance…and much less dispersion and depletion. When you watch someone who is good at this, you can sometimes feel like they’re actually stretching out the walls of possibility in a given situation, literally creating open space. Much of this comes only through time and experience, eventual understanding that how one does something, not the specifics of action, is what impacts others most.
My hope and intent is to provide a wide range of resources and ideas that provoke real questions and considerations under the surface of common dialogue. With a definite thrust toward clues for moving beyond limiting patterns that restrict our personal and communal evolution and experience of, as well as effectiveness in, life. Part of that is about giving different angles of insight into the why and how of developing skills, whatever they may be. I think the larger discussion, or maybe the more relevant one surrounding skills development, involves what quality of fuel is being used to run the skill. Inevitably, and very quickly, this enters into considerations of how much of oneself one brings to the show. For example, anyone can learn a sophisticated skill in an extremely short period of time, once they’re completely convinced of the need, benefit and value of doing so and find enough full-bodied conviction to engage it accordingly (“You never hear anyone practicing a language; they simply listen and then begin to speak.” — Wade Davis).
There’s a tunnel between our external skill sets and our deepest longings and passions. People with the highest developed skills always know how to traverse that tunnel. That is, personal integration and wholeness — and consequent accomplishment and fulfillment — are largely about “enlightening” the tool with the best we have in us. The tool could be anything — a voice or body, a musical instrument or paint brush, a trowel or computer. But skill is made up of capability, and that requires practiced familiarity over time with how to inject into the moment our unique talents, virtues and qualities.
Recent discoveries in developmental psychology and other behavioral disciplines have shown that babies are born with a “first draft” of a moral mind. Among others, brain scientist, Gary Marcus, has described this moral understanding as “already defined and organized before experience.” Evolutionary psychologist, Jonathan Haidt, describes this first draft of the moral mind as consisting of five primary values. Modern cross-cultural anthropologists point to these same five primary values as the foundation of all cultures, currently and historically, and 21st century ethologists suggest the same values apply to most if not all species.
There is something mysterious yet definitely accessible to us all under the agitated waves of difficulty that allows us to feel and flow along a more comprehensive intuitive and spiritual understanding of true meaning. And to find solace, accepting serenity and even beauty within it.
It’s misleading or deceptive in a way that such skills are learned like any other — simple practice, sincere investment over time. Yes, like small steps, one at a time, to cross the bridge. Just a single step today.
The sweet spot is a term used by audiophiles and recording engineers to describe the focal point between two sources of sound, where an individual is fully capable of hearing the audio mix the way it was intended to be heard by the musicians. Different static methods exist to broaden the area of the sweet spot.Sound engineers also refer to the sweet spot of any sound-producing body that may be captured with a microphone. Every individual instrument and voice has its own sweet spot, the perfect location to place the microphone or microphones in order to obtain the best sound.In tennis, baseball, or cricket, a given swing will result in a more powerful impact if the ball strikes the racquet or bat on the sweet spot, where a combination of factors results in a maximum response for a given amount of effort. The actual sweet spot on a racquet or bat is a very small area, where dispersing vibrations and spin in multiple directions are canceled out, resulting in a perfect contact point between incoming and outgoing energies.
I don’t really consider myself to be a teacher, although I understand that others do. There’s a certain restriction or reduction in that stereotype that doesn’t ring true. Especially the underlying assumption that I know something that others don’t, and my job is to give them what I know. That’s simply not true.
We do have some capacity to determine how things evolve, and how we evolve, individually and as a community or race. That’s a tremendous freedom and a tremendous responsibility.
Whether or not we personally do impact some ultimate evolution beyond ourselves, we can definitely influence what happens today. To choose to waste a day, or a lifetime, is opposed to the essential spirit of life, expressed, sacrificed for, and upheld through every perceivable interaction in nature. It’s also opposed to every human expression of spirit throughout history. We know to live up to our potential, to fulfill the trust of creation by moving forward, even if we don’t believe it or feel like it or know why.
The primary reason that I’m not a representative of specific groups or schools of thought is that that choice gives me the freedom to look at these groups and thoughts from the inside and the outside. I’m trying to be honest in that role—what really works here and what does not? That is, I have nothing to sell or win by any given position. I’m promoting a similar process for any person I interact with in my work, including toward me.Investment in a given idea or group tends to immediately shut down options for perception, and then choice. Prejudice, bigotry and arrogance breed from that. One is forced to think a certain way to stay within the group or thought, and then to defend against apparent opposition. This constructs and feeds the kinds of adamant separation and conflict we see so many manifestations of on every level. In many cases, it’s also the cause of deep internal conflict in most individuals, yet it isn’t really addressed.
There are some things that don’t function as one would assume. For example, the impulse and linear thinking associated with the search for happiness most often produce questions like, “What’s in it for me?” or “How do I get what I want?” Paradoxically, if you will, that very question pushes authentic happiness away. Now, to try to explain that to someone in such a way that they hear and are interested by the idea is going to probably involve some paradox and non-linearity.
Freedom and responsibility themselves are at stake. One does not find freedom or enact responsibility by surrendering to another’s conceptualization of these ideas. Living out the rules of conscience laid down by someone else for the attainment of an unquestioned goal, a freedom designed and articulated by someone else, is the surrender of human imagination and intuition.In the more extreme versions of this, we end up with a collective momentum resulting in events such as Nazi extermination of millions of Jews, the Inquisition, or similar events recently in Africa and elsewhere. That comes from allocating one’s conscience to someone else, not attending to one’s own deeper intuitive sense of right and wrong.
Each religion has provided a tremendous service in defining elements of conscience. They have made it possible for us to live together in a society, to work toward common goals, and to learn how to accept or tolerate relative opposition to our own opinions. I also think that this has been done much as a parent needs to provide a similar service for an adolescent. Internal and external conflict requires discipline to organize and structure some form of minimizing the chaos imposed on others.
There is a pivot point, however, to become an adult. That transition comes from recognizing and acting in accordance with your own deepest impulses. On the responsibility front, that means acting in harmony with your conscience, not because you’re going to be punished if you don’t, or paid for it if you do (heaven, enlightenment, salvation, or whatever), but because you know it to be right. On the freedom front, that means acquiescing to your deepest inspirations, following what truly compels you, even when it’s difficult to do so. These two principles brought together in the same time and space is what integrity is all about. And it is only through such integrity that you resolve conflict between the two of them: what you “know to do” and what you “want to do.
Whether or not one believes in the accelerating dangers of the climate crisis, the end of fossil fuels, or the permanent annihilation of species of plants, insects and animals that essentially cover our ass by maintaining an inconceivably complex environment in which we have the freedom and responsibility to do pretty much whatever we’d like, it’s not too difficult to at least perceive the dangers of heightened tensions between cultures that now, for the first time, have the power to annihilate each other or the entire planet.
We all understand the value of sacrifice, even if that only involves setting aside dessert so as to lose weight, or putting money in the bank so as to later buy a house. Progress or achievement in any arena requires choices that often oppose what one feels like doing. The trick in truly succeeding with this in the long run is locating enough depth of feeling that the experience of conflicting desires dissolves. For that to happen, one has to learn how to think emotionally and physiologically.
Traditional stoicism, indifference to pleasure or pain, is a form of imposing conscience so as to block more immediate desires. The problem is that it eventually collapses on itself because natural emotional and physiological impulses are being ignored or repressed. To pass beyond that dichotomy—”I want to eat ice cream, and yet I don’t”—requires conceiving and creating an integrated mind in which our passions and childlike impulses find expression through conscience. In other words, what we feel like doing and what we “should” do become one and the same.
We don’t know how to feel with conscience. Ideas like integrity or devotion remain abstract, theoretically correct and good, but lacking the ability to produce immediately fulfilling emotions or sensations. What I mean by learning to think emotionally and physiologically is rediscovering the visceral joy of investing in what we already love, the kind of unquestioned spiritual relentlessness we had as kids. As adults, that demands an internal dialogue through which we transpose the search for pleasure onto a platform that is in harmony with our conscience and real responsibilities. We find the pleasure in applied conscience. That’s a lot easier than it sounds. Basically, it’s about recognizing and feeling passion for what we really want to do in our lives.
On those who try to make me their guru or master, my approach is to start destroying that from the first moment we meet. It probably seems naive and idealistic, but I rely on basic, old-fashioned qualities in keeping my interactions clean: integrity, chivalry, honesty. In my experience, it’s not that difficult to eliminate the guru paradigm and stereotype, if one really wants to. Finally, it comes down to simply not accepting a role or the associated temptations offered.
General attitude and outlook—the way we perceive and experience anything—is more influenced by our physical state than anything other single factor. I’d guess that for most of us, at least 50% of our struggles and discontent are brought on by being physically out of balance. The causes of that imbalance are many, but at the core, there’s an insensitivity or inability to locate and maneuver essential physical processes within us: how to breathe, how to sit, stand and walk, how to see and hear, how to slow down or speed up, how to relax, how to sleep, how to eat, how to adjust our physiological responses to the different circumstances we find ourselves within. This kind of removal or abstraction from our physicality causes an enormous amount of problems on many levels. One key result of it is a distrust in our own ability to influence our emotional state and our energy and perspectives in general; we often feel that we can’t get our hands on the control switches, as if most of life just happens and we can’t do much about it.
On an even subtler dimension, clarity, intuitive knowledge and contentment are primarily determined by chemical and hormonal balances in the body and brain. Most of this is entirely manipulable through fairly simple physical exercises that anyone can do.
In my work, I try to create situations in which we take ideas, information, experiences and qualities to a pragmatic arena. Then within those, to relearn or experiment with how we respond to internal and external variables. There’s no point to understanding something but remaining incapable of applying it. I think real knowledge and understanding is experiential, and the easiest way to access those is through our physical being.
As a soul, you have the freedom – and earned responsibility – to transpose your personal process of evolution, to manifest your greatest talents and vision, into the work that matters to you most as a means to personal redemption.
In the construction of one’s life, we define ourselves largely by the problems we engage and the debts we incur. The greater and more sophisticated the problems, the greater and more sophisticated the person. True resolution, or transcendence of endless dichotomy, is rare indeed. To truly make a debt vanish requires, in a way, a certain kind of magic. In all traditions, this is looked upon as one of the great mystical tricks. It is not forgotten, fixed, or hidden perfectly; it disappears. To have this occur, one must do more than simply forgive (another or oneself), although in action that’s an important step. One intuits the value of the problem as the birth of possibility.
The simple, external acts in which you resolve shame and guilt, and set right a debt, by passing by them all and giving something grander even so and instead of. You end the circle by leaving it behind. Conscience brings awareness of the need to change something, but the source of your actions must become inspiration and devotion. You’re not doing it to get out of debt; you are doing it because you know it to be the thing to do.
Through the realization of the potentials and possibilities within and outside of you, one connects imagination with reality. What could be becomes so.
If you don't follow through on your creative ideas, someone else will pick them up and use them. When you get an idea of this sort, you should jump in with both feet, not just stick your toe in the water… Be daring, be fearless, and don't be afraid that somebody is going to criticize you or laugh at you. If your ego is not involved no-one can hurt you.
When a builder builds he clears the ground for his new foundations. Then he sees that the basic structure will support the whole. Should we not also clear the mind - at least that part of it that we can reach - of the ruins of past thinking, before building our palace of dharma which will one day reach the sky.
But if God and immortality be repudiated, what is left? That is the question usually thrown at the atheist's head. The orthodox believer likes to think that nothing is left. That, however, is because he has only been accustomed to think in terms of his orthodoxy. In point of fact, a great deal is left.That is immediately obvious from the fact that many men and women have led active, or self-sacrificing, or noble, or devoted lives without any belief in God or immortality. Buddhism in its uncorrupted form has no such belief; nor did the great nineteenth-century agnostics; nor do the orthodox Russian Communists; nor did the Stoics. Of course, the unbelievers have often been guilty of selfish or wicked actions; but so have the believers. And in any case that is not the fundamental point. The point: is that without these beliefs men and women may yet possess the mainspring of full and purposive living, and just as strong a sense that existence can be worth while as is possible to the most devout believers.
Throughout my life, until this very moment, whatever virtue I have accomplished, including any benefit that may come from this book, I dedicate to the welfare of all beings.May the roots of suffering diminish. May warfare, violence, neglect, indifference, and addiction also decrease.May the wisdom and compassion of all beings increase, now and in the future.May we clearly see all the barriers we erect between ourselves and others to be as insubstantial as our dreams.May we appreciate the great perfection of all phenomena.May we continue to open our hearts and minds, in order to work ceaselessly for the benefit of all beings.May we go to the places that scare us.May we lead the life of a warrior.
Watchfulness is the path of immortality:Unwatchfulness is the path of death.Those who are watchful never die:Those who do not watch are already as dead.Those who with a clear mind have seen this truth,Those who are wise and ever watchful,They feel the joy of watchfulness,The joy of the path of the great.And those who in high thought and in deep contemplationWith ever living power advance on the path,They in the end reach NIRVANA,The peace supreme and infinite joy.~ Buddha
People who are diagnosed as having "generalized anxiety disorder" are afflicted by three major problems that many of us experience to a lesser extent from time to time. First and foremost, says Rapgay, the natural human inclination to focus on threats and bad news is strongly amplified in them, so that even significant positive events get suppressed. An inflexible mentality and tendency toward excessive verbalizing make therapeutic intervention a further challenge.
One evening Milarepa returned to his cave after gathering firewood, only to find it filled with demons. They were cooking his food, reading his books, sleeping in his bed. They had taken over the joint. He knew about nonduality of self and other, but he still didn’t quite know how to get these guys out of his cave. Even though he had the sense that they were just a projection of his own mind—all the unwanted parts of himself—he didn’t know how to get rid of them. So first he taught them the dharma. He sat on this seat that was higher than they were and said things to them about how we are all one. He talked about compassion and shunyata and how poison is medicine. Nothing happened. The demons were still there. Then he lost his patience and got angry and ran at them. They just laughed at him. Finally, he gave up and just sat down on the floor, saying, “I’m not going away and it looks like you’re not either, so let’s just live here together.” At that point, all of them left except one. Milarepa said, “Oh, this one is particularly vicious.” (We all know that one. Sometimes we have lots of them like that. Sometimes we feel that’s all we’ve got.) He didn’t know what to do, so he surrendered himself even further. He walked over and put himself right into the mouth of the demon and said, “Just eat me up if you want to.” Then that demon left too.
Metta sees truly that our integrity is inviolate, no matter what our life situation may be. We do not need to fear anything. We are whole: our deepest happiness is intrinsic to the nature of our minds, and it is not damaged through uncertainty and change.
Metta is the ability to embrace all parts of ourselves, as well as all parts of the world. Practicing metta illuminates our inner integrity because it relieves us of the need to deny different aspects of ourselves. We can open to everything with the healing force of love. When we feel love, our mind is expansive and open enough to include the entirety of life in full awareness, both its pleasures and its pains, we feel neither betrayed by pain or overcome by it, and thus we can contact that which is undamaged within us regardless of the situation. Metta sees truly that our integrity is inviolate, no matter what our life situation may be.
Nearly all samurai practice Zen - it is the Way of Enlightenment." "Possibly the light of Zen is so strong that it has blinded me to its virtue." Yoshitoki smiled. "It is very good discipline for the mind, as the martial arts are for the body." Kenmotsu looked very smug as he said this. "I do Zazen twice a week." "I think it will do no-one any harm, though personally I find it more pleasant to think than to empty my mind of thought.
Lelia gave a dharma talk about letting go of self-definition: I can't do this because of what happened to me in my childhood; I can't do that because I am very shy; I could never go there because I'm afraid of clowns or mushrooms or polar bears. The group gave a gentle, collective laugh of self-recognition. Teresa found the talk helpful, as she had been having an extended interior dialogue during meditation about how septuagenarians from Torrance were fundamentally unsuited for Buddhism.
Ironically, we may discover that death meditation is not a morbid exercise at all. Only when we lose the use of something taken for granted (whether the telephone or an eye) are we jolted into a recognition of its value. When the phone is fixed, the bandage removed from the eye, we briefly rejoice in their restoration but swiftly forget them again. In taking them for granted, we cease to be conscious of them. In taking life for granted, we likewise fail to notice it. (To the extent that we get bored and long for something exciting to happen.) By meditat- ing on death, we paradoxically become conscious of life.
If I am all the time measuring myself against you, struggling to be like you, then I am denying what I am myself. Therefore I am creating an illusion. When I have understood that comparison in any form leads only to greater illusion and greater misery, just as when I analyse myself, add to my knowledge of myself bit by bit, or identify myself with something outside myself, whether it be the State, a saviour or an ideology - when I understand that all such processes lead only to greater conformity and therefore greater conflict - when I see all this I put it completely away. Then my mind is no longer seeking. It is very important to understand this. Then my mind is no longer groping, searching, questioning. This does not mean that my mind is satisfied with things as they are, but such a mind has no illusion. Such a mind can then move in a totally different dimension. The dimension in which we usually live, the life of every day which is pain, pleasure and fear, has conditioned the mind, limited the nature of the mind, and when that pain, pleasure and fear have gone (which does not mean that you no longer have joy: joy is something entirely different from pleasure) - then the mind functions in a different dimension in which there is no conflict, no sense of `otherness'.
Meditation,” said his teacher, “hasn’t got a damn thing to do with anything, ‘cause all it has to do with is nothing. Nothingness. Okay? It doesn’t develop the mind, it dissolves the mind. Self-improvement? Forget it, baby. It erases the self. Throws the ego out on its big brittle ass. What good is it? Good for nothing. Excellent for nothing. Yes, Lord, but when you get down to nothing, you get down to ultimate reality. It’s then and exactly then that you’re sensing the true nature of the universe, you’re linked up with the absolute Absolute, son, and unless you’re content with blowing smoke up your butt all your life, that there’s the only place to be.
I grow into these mountains like a moss. I am bewitched. The blinding snow peaks and the clarion air, the sound of earth and heaven in the silence, the requiem birds, the mythic beasts, the flags, great horns, and old carved stones, the silver ice in the black river, the Kang, the Crystal Mountain. Also, I love the common miracles-the murmur of my friends at evening, the clay fires of smudgy juniper, the coarse dull food, the hardship and simplicity, the contentment of doing one thing at a time… gradually my mind has cleared itself, and wind and sun pour through my head, as through a bell. Though we talk little here, I am never lonely; I am returned into myself. In another life-this isn’t what I know, but how I feel- these mountains were my home; there is a rising of forgotten knowledge, like a spring from hidden aquifers under the earth. To glimpse one’s own true nature is a kind of homegoing, to a place East of the Sun, West of the Moon- the homegoing that needs no home, like that waterfall on the supper Suli Gad that turns to mist before touching the earth and rises once again to the sky.
Left alone, I am overtaken by the northern void-no wind, no cloud, no track, no bird, only the crystal crescents between peaks, the ringing monuments of rock that, freed from the talons of ice and snow, thrust an implacable being into the blue. In the early light, the rock shadows on the snow are sharp; in the tension between light and dark is the power of the universe. This stillness to which all returns, this is reality, and soul and sanity have no more meaning than a gust of snow; such transience and insignificance are exalting, terrifying, all at once…Snow mountains, more than sea or sky, serve as a mirror to one’s own true being, utterly still, utterly clear, a void, an Emptiness without life or sound that carries in Itself all life, all sound.
I sit in meditation…and soon all sounds, and all one sees and feels, take on imminence, an immanence, as if the Universe were coming to attention, a Universe of which one is the center, a Universe that is not the same yet not different from oneself: within man as within mountains there are many parts of hydrogen and oxygen, of calcium, phosphorus, potassium, and other elements. ‘You never enjoy the world aright, till the Sea itself flows in your veins, till you are clothed with the heavens, and crowned with the stars…’(Thomas Traherne, Centuries of Meditation)The secret of the mountains is that the mountains simply exist, as I do myself: the mountains exist simply, which I do not. The mountains have no ‘meaning,’ they are meaning; the mountains are. The sun is round. I ring with life, and the mountains ring, and when I can hear it, there is a ringing that we share.
Against The Stream is more than just another book about meditation. It is a manifesto and field guide for the front lines of the revolution. It is the culmination of almost two decades of meditative dissonance from the next generation of Buddhists in the West, It is a call to awakening for the sleeping masses.
Some perceive God in the heart by the intellect through meditation; others by the yoga of knowledge; and others by the yoga of work. Some, however, do not understand Brahman, but having heard from others, take to worship. They also transcend death by their firm faith to what they have heard.
Whenever the Christian idea of meditation is taken seriously, there are those who assume it is synonymous with the concept of meditation centered in Eastern religions. In reality, the two ideas stand worlds apart. Eastern meditation is an attempt to empty the mind; Christian meditation is an attempt to fill the mind. The two ideas are quite different.
Zazen is the dragons roar. This dragons roar is the wind passing and whistling through a hollow tree. This can be a metaphor for your Zazen practice and or even your life. If you can let go, greatly let go, this dragons roar can manifest through you. It is much bigger than the individual.
There will be times, for example, when you feel you are faking it. However hard you try genuinely to practice, it just doesn't feel right. And on the rare occasions it does feel authentic, the sensation is over almost before it began. So, try to be content with your practice, whatever it feels like, even when you are doing little more than paying it lip service, because at least you are making an effort.
By learning to observe without becoming involved, the pattern of stimulus-response which underlies most human behaviour can be broken. Little by little the realisation dawns that one is free to choose how to react in all situations … The grip of long-standing habits is weakened and replaced with a new sense of freedom.
This … perception of impermanence … gives rise to the knowledge that even those things which seem most intimate to us – such as our emotions – are transient states which come and go. … From … detached observation it … becomes clear that even one's conscious mind is but a process like everything else. Most people regard their mental life as their true inner essence ( … ), but insight meditation discloses that the stream of consciousness is just one more facet of the complex interaction of the five factors of individuality, and not what one 'really is'.
To seek the self, one must first have a clear idea of what one is looking for. Thus, some meditation manuals advise actively cultivating the sense of self, despite the fact that this sense is the target of the analysis. Our sense of identity is often vaguely felt. Sometimes, for example, we identify with the body, saying, "I am sick." At other times, one is the owner of the body, "My stomach hurts." It is said that by imagining a moment of great pride or imagining a false accusation, a strong and palpable sense of the "I" appears in the center [of] the chest: "I did it," or, "I did not do that." This sense of self is to be carefully cultivated, until one is convinced of its reality. One then sets out to find this self, reasoning that, if it exists, it must be located somewhere in the mind or the body.
Zen has been called the "religion before religion," which is to say that anyone can practice, including those committed to another faith. And that phrase evokes that natural religion of our early childhood, when heaven and a splendorous earth were one. But soon the child's clear eye is clouded over by ideas and opinions, preconceptions and abstractions. Not until years later does an instinct come that a vital sense of mystery has been withdrawn. The sun glints through the pines, and the heart is pierced in a moment of beauty and strange pain, like a memory of paradise. After that day, at the bottom of each breath, there is a hollow place filled with longing. We become seekers without knowing that we seek, and at first, we long for something "greater" than ourselves, something apart and far away. It is not a return to childhood, for childhood is not a truly enlightened state. Yet to seek one's own true nature is "a way to lead you to your long lost home." To practice Zen means to realize one's existence moment after moment, rather than letting life unravel in regret of the past and daydreaming of the future. To "rest in the present" is a state of magical simplicity...out of the emptiness can come a true insight into our natural harmony all creation. To travel this path, one need not be a 'Zen Buddhist', which is only another idea to be discarded like 'enlightenment,' and like 'the Buddha' and like 'God.
When we sit in meditation, we are closer than usual to the world as it is. By simply bringing body, breath, and mind together in the present moment, we touch Buddha; we touch reality, and we are in the world as it is. Most people’s experience in this state is peaceful and rejuvenating.
Part of why I love these angry, straight, white punks is that they are stripping the dharma of its bullshit, and applying it to contexts and styles that, even if they aren’t mine, are at least different from the norm.
We are animals descended from five billion years of wanting, striving, and seeking. And life just doesn’t cooperate. So we suffer. And so the solution to that problem is to upgrade our minds, in a distinctly ‘unnatural’ way, so that the mind clings less and lets go more.
Sometimes, sitting there on the cushion failing to watch your breath, it can feel like you’re the only weirdo weird enough to be wasting your time in this way. But you’re not! There are generations of weirdos, monasteries full of them, and we have the benefit of their accumulated wisdom.
Since beginners can only remain in contact with the object of observation for short periods, initially one should meditate in brief sessions even eighteen times a day; in due course stability will be achieved of its own accord, at which time the session can be lengthened. It is important not to try at first to meditate for long periods; otherwise, upon sight of the meditation cushion, one will feel nausea and laziness. The session should be left while it is going well, when one still feels that it would go well if continued.
I don’t know where I’m going on this path. I don’t know what I’m doing with my life. You had to be lost, before you could be found. These are the truths. You had to be confused, before you could find clarity; you had to suffer, before you could find peace. These were the only ways, life could happen. Of course you were confused before you found clarity. If you weren't confused, then you would already be clear. Of course you were lost before you were found. If you were already found, then you wouldn't be lost. Of course there would be suffering before peace. If there was already peace, then there wouldn't be suffering. One necessarily came before the other.
I loved Enso Roshi’s teachings. I loved learning about life. I loved life. It was a good thing to feel. I loved life, and I loved learning, and I was still learning. I was not, yet, done. At the end of our journeys, there would be an end to the journey. Maybe. If I was lucky. If providence shone down upon me gently. I would find love. I would find acceptance. Complete love. Complete acceptance. I would know, that the self, is an illusion. I would come to enlightenment, but that would also mean, there would be no ‘I’ there. I would realize that the ‘I’ was an illusion, all along, just like some great dream. This is what the wise sages say, the great teachings, the mystical teachings, not only from the East, but also from the West. The Gospel of Saint Thomas. Thomas Merton. Thomas, like I was Thomas, and also doubting, the main reasons I’d chosen the name. If nothing else, it was lovable, just as it is. My life. Even the parts I didn’t love, could I love them? The struggles. It was all part of the journey, and would I not look back fondly on this, at some time? Look at how arduous and sincere I’d been. Look at how worried I’d been. Look at how insecure I’d been. Look at how I’d struggled. Trying to find my way. Would I not look back upon myself, affectionately and fondly and with love?
Recollection of death also serves as a useful preparation for the time when one actually has to face death. As the concluding exercise among the body contemplations, a regular recollection of death can lead to the realization that death is fearful only to the extent to which one identifies with the body. With the aid of the body contemplations one can come to realize the true [impermanent] nature of the body and thereby overcome one's attachment to it. Being free from attachment to the body, one will be freed from any fear of physical death.
The advantages of developing absorption concentration are not only that it provides a stable and receptive state of mind for the practice of insight meditation. The experience of absorption is one of intense pleasure and happiness, brought about by purely mental means, which thereby automatically eclipses any pleasure arising in dependence on material objects. Thus absorption functions as a powerful antidote to sensual desires by divesting them of their former attraction.
Christ did to the Jewish orthodoxy, what Buddha did to the Hindu orthodoxy.
Jesus recognized that God within him and became Christ - so did Siddhartha Gautama and became Buddha - so did I - and so can you.
If we ask a random orthodox religious person, what is the best religion, he or she would proudly claim his or her own religion to be the best. A Christian would say Christianity is the best, a Muslim would say Islam is the best, a Jewish would say Judaism is the best and a Hindu would say Hinduism is the best. It takes a lot of mental exercise to get rid of such biases.
When I missed the physical body of my partner, I meditated on its parts, tossed by the waves, torn, dispersed, and deteriorated. When memories of our lives together became acute and intense, I breathed. I breathed through each wave of yearning, of regret, of guilt, of what-could-have-been. Every time I asked him, “Where are you?” A quiet voice immediately responded, “I am here. I have never left you.” I did not only lose a partner. I lost my childhood all over again. I lost my soul mate. I lost the accepting father and the gentle mother that he was to me. I lost the dream of a “normal life,” which I had tried so hard to achieve. Now I had to face my own mind.
The afterlife is mostly a dream state where you confront the good and evil within you. The text repeatedly explains that the images the deceased sees and the sounds one hears are hallucinations created by one's own thoughts.
The source to low self-esteem is the lack of control you feel you have in your life. If you spend your life competing with others, trying to make right the wrongs done to you, or waste your time trying to look right, you will never achieve contentment and emotional balance. People you encounter in life can’t be controlled by you. You only have control of yourself. Build your life around a relationship with a higher power and achieving what you’re passionate about. When you let go of what you can’t control, true peace can then enter your life. This is the path to achieving emotional balance.
It seems the guys who are best at sex approach it with the serenity of a Buddhist monk. They are never going to beg for it and when the time is right (and all signs point to yes), then they take charge masterfully and completely.
It is entirely conceivable that life's splendour forever lies in wait about each one of us in all its fullness, but veiled from our view, deep down, invisible, far off. It is there, though, not hostile, not reluctant, not deaf. If you summon it by the right word, by its right name, it will come. This is the essence of magic, which does not create but summonsFranz Kafka, 18 October 1921Es ist sehr gut denkbar, dass die Herrlichkeit des Lebes um jeden und immer in ihrer ganzen Fülle bereitliegt, aber verhängt, in der Tiefe, unsichtbar, sehr weit. Aber sie liegt dort, nicht feindselig, nicht widerwillig, nicht taub. Ruft man sie mit dem richtigen Wort, beim richtigen Namen, dann kommt sie. Das ist das Wesen der Zauberei, die nicht schafft, sondern ruft.Kafkas Tagebücher,18 Oktober 1921
Kundalini means, according to Zeena ‘She Who is Hidden,’ and points to the dormant goddess in every human being’s body. While the kundalini force is found in muladharachakra, she hypnotizes humans, like maya herself, and renders them slaves to the illusory. Kundalini can only awaken people if she travels up along the spine.'--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Nothing could be easier than disturbing a status quo instituted by others; the real work of the sinistercurrent is to break the rules we rigidly establish for ourselves.”-Zeena Schreck for "Contemporary notions of Kundalini, its background and role within new Western religiosity," University of Stockholm, Malin Fitger 2004
Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the left-hand path seek liberation in this life.--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Zeena believes that the breaking of taboos creates access to blocked energy that is let loose in a forceful way. The left-hand path is about consciously breaking with a ‘sleepwalker orthodoxy’ to be able to act as a fully awaken and conscious individual. In her book, George Orwell (1984) is quoted: “Orthodoxy means not thinking – not needing to think. Orthodoxy is unconsciousness.” At the same time she notes that the left-hand path is the ‘way of action’. It is not about intellectual contemplation, or worse, just reading about action.'About Zeena Schreck by Malin Fitger from: Contemporary notions of Kundalini, its backgroundand role within new Western religiosity, University of Stockholm, 2004
In Demons of the Flesh, Zeena describes how Shiva and Shakti are actually ‘two sides of the same deity’. The goal of the initiate on the left-hand path is to become ‘this bisexual twin godhead’ and activate a state of perceptual sexual ecstasy within one's own consciousness. Zeena points out that a corresponding symbolism is found in the western hermeticism in the idea of ‘the inner androgyne.’--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
Zeena Schreck believes that the right-hand path and the left-hand path have traditionally had the same end goal; it is only the method that is different and the fact that adepts on the lefthandpath seek liberation in this life.--About Zeena Schreck by Malin Fitger 'Contemporary notions of Kundalini, its background and role within new Western religiosity,' University of Stockholm, 2004
A certain amount of native skill and training can allow many individuals to be fairly successful magicians, achieving a surprisingly high ratio of positive results through sorcery.(...) These outer changes, no matter how dramatic, will not necessarily have a deep impact on the deepest levels of your psyche, which is where the process of initiation most meaningfully manifests.'--Zeena Schreck for “Contemporary notions of Kundalini, its backgroundand role within new Western religiosity,” University of Stockholm, Malin Fitger 2004
I asked the Dalai Lama what it was like to wake up with joy, and he shared his experience each morning. 'I think if you are an intensely religious believer, as soon as you wake up, you thank God for another day. And you try to do God’s will. For a nontheist like myself, but who is a Buddhist, as soon as I wake up, I remember Buddha’s teaching: the importance of kindness and compassion, wishing something good for others, or at least to reduce their suffering. Then I remember that everything is interrelated, the teaching of interdependence. So then I set my intention for the day: that this day should be meaningful. Meaningful means, if possible, serve and help others. If not possible, then at least not to harm others. That’s a meaningful day.
For a practitioner of love and compassion, an enemy is one of the most important teachers. Without an enemy you cannot practice tolerance, and without tolerance you cannon build a sound basis of compassion. So in order to practice compassion, you should have an enemy.When you face your enemy who is going to hurt you, that is the real time to practice tolerance. Therefore, an enemy is the cause of the practice of tolerance; tolerance is the effect or result of an enemy. So those are cause and effect. As is said, "Once something has the relationship of arising from that thing, one cannot consider that thing from which it arises as a harmer; rather it assists the production of the effect.
If a person shows anger to you, and you show anger in return, the result is disaster. If you nurse hatred, you will never be happy, even in the lap of luxury. By contrast, if you control your anger and show its opposite - love, compassion, tolerance, and patience - then not only do you remain in peace, but gradually the anger of others also will diminish.
It seems that, without clarity and honesty, we don't progress. We just stay stuck in the same vicious cycle. But honesty without kindness makes us feel grim and mean, and pretty soon we start looking like we've been sucking on lemons. We become so caught up in introspection that we lose any contentment or gratitude we might have had. The sense of being irritated by ourselves and our lives and other people's idiosyncrasies becomes overwhelming. That's why there's so much emphasis on kindness.
Rather than going after these walls and barriers with a sledgehammer, we pay attention to them. With gentleness and honesty, we move closer to those walls. We touch them, and smell them and get to know them well. We become familiar with the strategies and beliefs we use to build these walls: what are the stories we tell ourselves? What repels me and what attracts me? Without calling what we see right or wrong, we simply look as objectively as we can. We can observe ourselves with humor, not getting overly serious, moralistic or uptight about the investigation. Year after year, we train in remaining open and receptive to whatever arises. Slowly, very slowly, the cracks in the walls seem to widen and, as if by magic, bodhichitta is able to flow freely.
Buddha is someone with a very advanced self-concept. His self-esteem is perfect; he has gone beyond doubt; he knows, and he is confident of his knowledge; he expresses himself with conviction. When the Buddha talks of himself in the first person he does so with clarity. He has a strong sense of identity and knows very well who he is. He gives accounts of his life experiences in the first person.
Following feeling, relying on liking or wanting, we are not free. The freedom to "do as we like" is not freedom of choice because we are ruled by the powerful property of feeling; we cannot choose apart from liking and disliking. Likes and dislikes may be articulated in the form of sophisticated-sounding opinions, but the decision is made for us by feeling. The Western world places a high value on personal feelings and opinions: Each individual "has a right" to an opinion. But rarely do we question how we have arrived at our opinion. Upon examination, we may discover that opinions tend to stem from convenience, familiarity, and selfishness–what feels good or what is pleasing or comfortable to us. Upon this basis, we act, and receive the consequences of our action. Even if we compile a large number of such opinions, there is no guarantee that we will develop a wise perspective as a ground for action. Often this process only creates a mass of confusion, for opinions of one individual tend to conflict with the opinions of another. If there appears to be agreement, we tend to assume this agreement will remain stable. But agreement only means that the needs of the individuals involved are temporarily similar, and when those needs shift, agreement will evaporate. To make certain decisions, we rely on logic or scientific findings, which are supposedly free from personal opinion but are still weighted with the opinions of a particular culture. This style of knowing is founded on particular distinctions and ignores other possibilities. The evidence is clear that the scope of modern scientific knowledge is limited, for this knowledge is not yet able to predict and control the side-effects resulting from its own use. Its solutions in turn create more problems, reinforcing the circular patterns of samsara. Only understanding that penetrates to the root causes of problems can break this circularity. Until we explore the depths of consciousness, we cannot resolve the fundamental questions that face human beings.
[T]here is nothing to say about life. It has no meaning. You make meaning. If you want a meaning in your life, find a meaning and bring it into your life, but life won't give you a meaning. Meaning is a concept. It is a notion of an end toward which you are going. The point of Buddhism is This Is It.
When things are good, it is because we remember a time when they were not. When there was pain. But now the pain is gone, so things are ‘good’. When we hurt, it is because we recall a time when we did not. When there was no pain. But now we suffer, so things are ‘bad’. The tiger sipped from the cup, peering at the boy over the rim. Stars swirled in its eyes. “Good. Bad. The cup holds both.
Mindfulness means being present to whatever is happening here and now - when mindfulness is strong, there is no room left in the mind for wanting something else. With less liking and disliking of what arises, there is less pushing and pulling on the world, less defining of the threshold between self and other, resulting in a reduced construction of self. As the influence of self diminishes, suffering diminishes in proportion.
The goal of becoming a better person is within the reach of us all, at every moment. ... We need only invoke the power of mindful awareness in any action of body, speech, or mind to elevate that action from the unconscious reflex of a trained creature to the awakened choice of a human being who is guided to a higher life by wisdom. ... We may not "complete" the work in this lifetime and root out the very mechanism by which our minds and bodies manifest their hereditary karmic toxins. Yet to whatever extent we can notice them as they arise, understand them for what they are, and gently abandon our grasp of them - if only for this moment - we are gaining ground in the grand scheme of things. And even a modest moment of emancipation from the unwholesome roots of greed, hatred, and delusion is a moment without suffering.
The mess we are making of our planet is caused by our own greed, hatred, and delusion. Aside from the existential afflictions of aging, death, and at least some of the illnesses, every instance we see of human misery, injustice, affliction. or sufficient and pain will, upon sufficient and sometimes even cursory investigation, be shown to be rooted in the attachment, aversion, or ignorance of some person or some group of people together.
Actively, we are motivated by the never-ending desires of the self. We are compelled to pursue whatever the self imagines will satisfy its desires. We are convinced that satisfaction of desire is the source of true happiness. Yet the very nature of desire does not permit happiness. Like trying to quench one's thirst by drinking salt water, satisfying desire only stimulates the flow of desire. In the wake of fulfillment, desire once more stirs and reaches out. There is never lasting satisfaction, not even completion.
Breath by breath, let go of fear, expectation, anger, regret, cravings, frustration, fatigue. Let go of the need for approval. Let go of old judgments and opinions. Die to all that, and fly free. Soar in the freedom of desirelessness.Let go. Let Be. See through everything and be free, complete, luminous, at home -- at ease.
Letting there be room for not knowing is the most important thing of all. When there's a big disappointment, we don't know if that's the end of the story. It may just be the beginning of a great adventure. Life is like that. We don't know anything. We call something bad; we call it good. But really we just don't know.
Meditation brings Nirvana, and Nirvana brings Buddhahood.
We grow up to believe that we are supposed to somehow "become" who we are meant to be through the trial-by-fire that is life here on planet Earth.Reality is...there's no "becoming".It's actually all an "un-becoming", only to reunite with who you were born to be in the first place before society told you otherwise.
To speak conventionally - and I think it is easier for the general reader to see Zen thus presented - there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as “sub-conciousness” or “supra-consciousness” is not correct. The word “beyond” is used simply because it is a most convenient term to indicate their whereabouts. But as a matter of fact there is no “beyond”, no “underneath”, no “upon” in our consciousness. The mind is one indivisible whole and cannot be torn in pieces. The so-called terra incognita is the concession of Zen to our ordinary way of talking, because whatever field of consciousness that is known to us is generally filled with conceptual riffraff, and to get rid of them, which is absolutely necessary for maturing Zen experience, the Zen psychologist sometimes points to the presence of some inaccessible region in our minds. Though in actuality there is no such region apart from our everyday consciousness, we talk of it as generally more easily comprehensible by us.
We are all trying to find a path back to the present moment. And good enough reason to just be happy here... Mindfulness meditation is just a trick for doing that. It's a trick for setting aside your to-do list, if only for a few moments, and actually locate a feeling of fulfilment in the present
Consider this:1. Would you ride in a car whose driver was on the consciousness-expanding "entheogenic" drug LSD?And here's a bonus question:2. Why does an "expanded consciousness" include the inability to operate a motor vehicle?
Clarity is like casting light. Clarity allows us to see better and eases the path of understanding. And just as one light source need not deny the illumination of another but can add to it, the understanding gained through one explanation can stand to gain from another, even if it is different in approach. The truth is more exclusive...
And the Buddha pointed out that his confusion was justified, for 'the dharma is profound, difficult to see, difficult to understand, peaceful, excellent, beyond the sphere of logic, subtle, and to be understood by the wise'. The reason for this is that it is not readily comprehended by one who holds a different view and has different learnings and inclinations, different involvements and instruction. It is clear from this statement that the conception of nibbāna in beyond logical reasoning, not because it is an Ultimate Reality transcending logic, but because logic or reason, being the 'slave of passions', makes it difficult for one who has a passion for an alien tradition to understand the conception of nibbāna.
Those who read books cannot understand the teachings and, what's more, may even go astray. But those who try to observe the things going on in the mind, and always take that which is true in their own minds as their standard, never get muddled. They are able to comprehend suffering, and ultimately will understand Dharma. Then, they will understand the books they read.
The object of Zen is not to kill all feelings and become anesthetized to pain and fear. The object of Zen is to free us to scream loudly and fully when it is time to scream.
We do not now stand in the middle; in every aspect of our life we have, deliberately or by the 'conditioning' of birth, education or environment, allowed ourselves to stand on one bank of the river of life, with some intolerance of those who were foolish enough to choose or be led to stand on the other. Thus we are male or female, old or young, of the East of West. By temperament we are introvert or extrovert, leaders of followers, all for action or striving rather to be. It surely follows that we should be more tolerant of the other fellow, equally right/wrong, and be less swift to judge him with our ignorant, lop-sided view and definite disapproval. In any event, do we have to express an opinion, presume to judge?
We have to establish ourselves in the here and now in order to truly eat. All through the meal, we should really be here with the people at the table. As we chew our food, we should really be here with what we are eating. We can get deeply in touch with the food, which is a gift from the earth and sky.
By god the Buddhist means that from which the universe was born, the unborn of the Buddhist scriptures, and by soul that factor in the thing called man which moves towards enlightenment. Why need more be said of it, at any rate those who are not content with scholarship, but strive to attain that same enlightenment.
By god the Buddhist means that from which the universe was born, the unborn of the Buddhist scriptures, and by soul that factor in the thing called man which moves towards enlightenment. Why need more be said of it, at any rate those who are not content with scholarship, but strive to attain that same enlightenment?
On the surface, we come to understand that who we are is something separate from all other objects in the world. This is the first and primary of illusions we are taught to believe after having been welcomed to the human world. I do not use the word “illusion” in a negative sense, but in a necessary one. Just as the enjoyment of a film or theatrical play may depend upon the ability of the actors to woo the audience into believing the world they are portraying; the enjoyment of life may also be found in our own ability to wield the power of illusion.
What worlds are there herein? I’ll tell you. In these seas of fragrant waters, numerous as atoms in unspeakably many buddha-fields, rest an equal number of world systems. Each world system also contains an equal number of worlds. Those world systems in the ocean of worlds have various resting places, various shapes and forms, various substances and essences, various locations, various entryways, various adornments, various boundaries, various alignments, various similarities, and various powers of maintenance.
One way to think of this dignity is to equate when you are on the path with unraveling a ball of yarn. You have wound your sense of self so tightly that it's hard to be anything other than you, a big ball of yarn. That's just who you are, not string, or threads, but a ball of yarn.
The coolness of Buddhism isn't indifference but the distance one gains on emotions, the quiet place from which to regard the turbulence. From far away you see the pattern, the connections, and the thing as whole, see all the islands and the routes between them. Up close it all dissolves into texture and incoherence and immersion, like a face going out of focus just before a kiss.
I am empty only in the sense that there is nothing fixed or intrinsically real at the core of my identity as a person.Recognition of such emptiness therefore liberates one to change and transform oneself. And this, it seems, is precisely what the Jungian theory of individuation describes, yet in a language that is affirmative rather than negative.
No matter how hard I tried, I was incapable of giving more importance to a hypothetical, post-mortem existence than to this very life here and now.Moreover, the Buddhist teachings and practices that had the most impact upon me did so precisely because they heightened my sense of being fully alive in and responsive to this world.
There is one element in Christianity which was not borrowed from Paganism -- religious intolerance. Referring to Buddhism, Confucianism, and Taoism, a writer on China says: 'Between the followers of the three national religions there is not only a total absence of persecution and bitter feeling, but a very great indifference as to which of them a man may belong.... Among the politer classes, when strangers meet, the question is asked: 'To what sublime religion do you belong,' and each one pronounces a eulogium, not on his own religion, but on that professed by the others, and concludes with the oft-repeated formula 'Religions are many; reason is one; we are all brothers.
I was perplexed by the failure of teachers at school to address what seemed the most urgent matter of all: the bewildering, stomach-churning insecurity of being alive. The standard subjects of history, geography, mathematics, and English seemed perversely designed to ignore the questions that really mattered. As soon as I had some inkling of what 'philosophy' meant, I was puzzled as to why we were not taught it. And my skepticism about religion only grew as I failed to see what the vicars and priests I encountered gained from their faith. They struck me either as insincere, pious, and aloof or just bumblingly good-natured. (p. 10)
The Amida Buddha delivers those who recognize their own weakness and cowardice... Those who admit their own faults and above all, those who believe... A wholehearted trust in Amida Buddha gives peace of mind to those who've known despair. Even the most vicious and evil of sinners will attain salvation and be reborn in paradise... Even a piece of shit like me!
One physician may gravely exaggerate an illness and give up hope altogether. Another may ignorantly declare that there is no illness and that no treatment is necessary, thus deceiving the patient with false consolation. You may call the first one pessimistic and the second one optimistic. Both are equally dangerous.
The Buddhists or the Jains do not depend upon God; but the whole force of their religion is directed to the great central truth in every religion, to evolve a God out of man. They have not seen the Father, but they have seen the Son. And he that hath seen the Son hath seen the Father also.
Westereners often think that the East is one vast Buddhist temple, which is rather like thinking the West is one vast Carthusian monastery. If the [Western people who like Buddhism] were to visit the East, he'd certainly experience many new things, but he'd find first, that the food is under lock and key and second, that humans are considered to be a miserable, destructive, greedy lot, just as they are in the West.
Look at this leaf. When you’re standing close to it you can see every single detail of the leaf. You may think that it’s important to see things, like this leaf, up close but that is an incorrect notion because it is also important to view things from afar. That’s why it is necessary to look at all perspectives of an issue or of an object. --The Unnamed Samurai (Chapter 5)
Gotama's awakening involved a radical shift of perspective rather than the gaining of privileged knowledge into some higher truth. He did not use the words "know" and "truth" to describe it. He spoke only of waking up to a contingent ground--"this-conditionality, conditioned arising"--that until then had been obscured by his attachment to a fixed position. While such an awakening is bound to lead to a reconsideration of what one "knows," the awakening itself is not primarily a cognitive act. It is an existential readjustment, a seismic shift in the core of oneself and one's relation to others and the world. Rather than providing Gotama with a set of ready-made answers to life's big questions, it allowed him to respond to those questions from an entirely new perspective.To live on this shifting ground, one first needs to stop obsessing about what has happened before and what might happen later. One needs to be more vitally conscious of what is happening now. This is not to deny the reality of past and future. It is about embarking on a new relationship with the impermanence and temporality of life. Instead of hankering after the past and speculating about the future, one sees the present as the fruit of what has been and the germ of what will be. Gotama did not encourage withdrawal to a timeless, mystical now, but an unflinching encounter with the contingent world as it unravels moment to moment.
Any religion can be compared to the attic of an old home. Unless the attic is regularly cleaned, it gathers dust and cobwebs and eventually becomes unusable. Similarly, if a religion cannot be updated or cleaned from time to time, it loses its usefulness and cannot relate anymore to changed times and people.
Without relying on any deities, mantras, or mandalas, without having to master the intricacies of any doctrine or philosophy, I vividly understood what it meant to be a fragile, impermanent creature in a fragile, impermanent world. The mindfulness sharpened my attention to everything that was going on within and around me. My body became a tingling, pulsing mass of sensations. At times when I sat outside I felt as though the breeze were blowing through me. The sheen of the grass was more brilliant, the rustling leaves were like a chorus in an endlessly unfolding symphony. At the same time there was a deep stillness and poise at the core of this vital awareness.
By identifying impermanence as a fundamental characteristic of existence itself, rather than a problem to be solved, the Buddhists are encouraging us to let go our hold on illusory solidity and learn to swim freely in the sea of change.
Even if we were very good at making everything outside of ourselves be just the way we ourselves want it to be (a ludicrous thought, you must admit), we could fundamentally never get everything perfect: because our desires are always changing, because they are often conflicting, and because the changes of the environment can never keep up with the pace of the wanting mind. The satisfaction of desire as a strategy for happiness will always be a doomed enterprise.
Of all the nouns we use to disguise the hollowness of the human condition, none is more influential than "myself". It consists of a collage of still images - name, gender, nationality, profession, enthusiasms, relationships - which are renovated from time to time, but otherwise are each a relic from one particular experience or another. The defining teaching of the Buddhist tradition, that of non-self, is merely pointing out the limitations of this reflexive view we hold of ourselves. It's not that the self does not exist, but that it is as cobbled together and transient as everything else. [With] the practice of meditation, ... we can begin to see how each artifact of the mind is raised and lowered to view, like so many flashcards. But we can also glimpse, once in a while, the sleight-of-hand shuffling the card and pulling them off the deck. Behind the objects lies a process. Self is a process. Self is a verb.
There is a lot of work ahead of us, as we endeavor to rescue the planet from ourselves, and we are likely to be at this work for a very long time. Perhaps we could come at it from the wisdom of the non-self perspective, rather than the passions of the "world is mine" point of view.
Dalai Lama: "If a scientist confirm nonexistence of something we believe, then we have to accept that."Dan Harris: "So if scientists come up with something that contradicts your beliefs, you will change your beliefs?"Dalai Lama: "Oh yes. Yes.
Worrying does not accomplish anything. Even if you worry twenty times more, it will not change the situation of the world. In fact, your anxiety will only make things worse. Even though things are not as we would like, we can still be content, knowing we are trying our best and will continue to do so. If we don't know how to breathe, smile,and live every moment of our life deeply, we will never be able to help anyone. I am happy in the present moment. I do not ask for anything else. I do not expect any additional happiness or conditions that will bring about more happiness. The most important practice is aimlessness, not running after things, not grasping.
If we think we have twenty-four hours to achieve a certain purpose, today will become a means to attain an end. The moment of chopping wood and carrying water is the moment of happiness. We do not need to wait for these chores to be done to be happy. To have happiness in this moment is the spirit of aimlessness. Otherwise, we will run in circles for the rest of our life. We have everything we need to make the present moment the happiest in our life, even if we have a cold or a headache. We don't have to wait until we get over our cold to be happy. Having a cold is a part of life.
There is no need to put anything in front of us and run after it. We already have everything we are looking for, everything we want to become. Be yourself. Life is precious as it is. All the elements for your happiness are already here. There is no need to run, strive, search, or struggle. Just be. Just being in the moment in this place is the deepest practice of meditation. Most people cannot believe that just walking as though you have nowhere to go is enough. They think that striving and competing are normal and necessary. Try practicing aimlessness for just five minutes,and you will see how happy you are during those five minutes.
Everyone wants to be happy, and there is a strong energy in us pushing us toward what we think will make us happy. But we may suffer a lot because of this. We need the insight that position, revenge, wealth, fame, or possessions are, more often than not, obstacles to our happiness. We need to cultivate the wish to be free of these things so we can enjoy the wonders of life that are always available — the blue sky, the trees, our beautiful children.
If a man speaks many holy words but he speaks and does not, this thoughtless man cannot enjoy the life of holiness: he is like a cowherd who counts the cows of his master.Whereas if a man speaks but a few holy words and yet he lives the life of those words, free from passion and hate and illusion—with right vision and a mind free, craving for nothing both now and hereafter—the life of this man is a life of holiness.
Life is very simple. Just sometimes put your head away, sometimes behead yourself, sometimes look with no clouds in the eyes - just look. Sometimes sit by the side of a tree - just feel. By the side of a waterfall - listen. Lie down on the beach and listen to the roar of the ocean, feel the sand, the coolness of it, or look at the stars, and let that silence penetrate you. Or look at the dark night and let that velvety darkness surround you, envelop you, dissolve you. This is the way of the simple heart.
The leaves that remain are only a very small part of the tea. The tea that goes into me is a much bigger part of the tea. It is the richest part.We are the same; our essence has gone into our children, our friends, and the entire universe. We have to find ourselves in those directions and not in the spent tea leaves.
Things falling apart is a kind of testing and also a kind of healing. We think that the point is to pass the test or to overcome the problem, but the truth is that things don’t really get solved. They come together and they fall apart. Then they come together again and fall apart again. It’s just like that. The healing comes from letting there be room for all of this to happen: room for grief, for relief, for misery, for joy.
The first noble truth of the Buddha is that when we feel suffering, it doesn’t mean that something is wrong. What a relief. Finally somebody told the truth. Suffering is part of life, and we don’t have to feel it’s happening because we personally made the wrong move. In reality, however, when we feel suffering, we think that something is wrong. As long as we’re addicted to hope, we feel that we can tone our experience down or liven it up or change it somehow, and we continue to suffer a lot.
The very first noble truth of the Buddha points out that suffering is inevitable for human beings as long as we believe that things last—that they don’t disintegrate, that they can be counted on to satisfy our hunger for security.
Smiling is a kind of mouth yoga. When we smile, it releases the tension in our face. Others notice it, even strangers, and are likely to smile back. By smiling, we initiate a wonderful chain reaction, touching the joy in anyone we encounter. A smile is an ambassador of goodwill.
Almost all religions from Buddhism to Islam feature either a humble prophet or a prince who comes to identify with the poor, but what is this if not populism? It is hardly a surprise if religions choose to address themselves first to the majority who are poor and bewildered and uneducated.
Without discursive thought it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force.
The idea persists that faith is a remnant of an ancient way of life, a way of knowing that asks for unthinking acceptance of a belief system or adherence to specific dogma. This may be the case for some spiritual traditions, but the Buddha insisted that his disciples investigate his teachings with the powers of reason, test them in the inner laboratory of meditation, and build their faith on a firm foundation of knowledge. As a result, faith in the Dharma implies faith in one's ability to recognize truth when it presents itself and to take responsibility for verifying it through analysis and meditative experience.
The horns of a rabbit do not inherently exist because they do not exist at all. The mere realization of their non-existence reveals that the horns of a rabbit do not inherently exist; therefore, the non-inherent existence of the horns of a rabbit is not an emptiness. An emptiness is not understood through realizing the mere non-existence of an object; it is known through comprehending in an existent object the absence of the quality of inherent or objective existence.
Patience from a Buddhist perspective is not a "wait and see" attitude, but rather one of "just be there"... Patience can also be based on not expecting anything.Think of patience as an act of being open to whatever comes your way. When you begin to solidify expectations, you get frustrated because they are not met in the way you had hoped... With no set idea of how something is supposed to be, it is hard to get stuck on things not happening in the time frame you desired. Instead, you are just being there, open to the possibilities of your life.
After all, what Buddhism offers as a solution is universalised indifference - a learning of how to withdraw from too much empathy. This is why Buddhism can so easily turn into the very opposite of universal compassion: the advocacy of a ruthless military attitude, which is what the fate of Zen Buddhism aptly demonstrates.
1. Accept everything just the way it is.2. Do not seek pleasure for its own sake.3. Do not, under any circumstances, depend on a partial feeling.4. Think lightly of yourself and deeply of the world.5. Be detached from desire your whole life long.6. Do not regret what you have done.7. Never be jealous.8. Never let yourself be saddened by a separation.9. Resentment and complaint are appropriate neither for oneself nor others.10. Do not let yourself be guided by the feeling of lust or love.11. In all things have no preferences.12. Be indifferent to where you live.13. Do not pursue the taste of good food.14. Do not hold on to possessions you no longer need.15. Do not act following customary beliefs.16. Do not collect weapons or practice with weapons beyond what is useful.17. Do not fear death.18. Do not seek to possess either goods or fiefs for your old age.19. Respect Buddha and the gods without counting on their help.20. You may abandon your own body but you must preserve your honour.21. Never stray from the Way.
Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in
Greater in battlethan the man who would conquera thousand-thousand men,is he who would conquerjust one —himself.Better to conquer yourselfthan others.When you've trained yourself,living in constant self-control,neither a deva nor gandhabba,nor a Mara banded with Brahmas,could turn that triumphback into defeat.
People get into a heavy-duty sin and guilt trip, feeling that if things are going wrong, that means that they did something bad and they are being punished. That's not the idea at all. The idea of karma is that you continually get the teachings that you need to open your heart. To the degree that you didn't understand in the past how to stop protecting your soft spot, how to stop armoring your heart, you're given this gift of teachings in the form of your life, to give you everything you need to open further.
There is surely nothing other than the single purpose of the present moment. A man's whole life is a succession of moment after moment. There will be nothing else to do, and nothing else to pursue. Live being true to the single purpose of the moment.
Being vegetarian here also means that we do not consume dairy and egg products, because they are products of the meat industry. If we stop consuming, they will stop producing. Only collective awakening can create enough determination for action.
As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don't deserve resolution; we deserve something better than that. We deserve our birthright, which is the middle way, an open state of mind that can relax with paradox and ambiguity.
To dwell in the here and now does not mean you never think about the past or responsibly plan for the future. The idea is simply not to allow yourself to get lost in regrets about the past or worries about the future. If you are firmly grounded in the present moment, the past can be an object of inquiry, the object of your mindfulness and concentration. You can attain many insights by looking into the past. But you are still grounded in the present moment.
Buddhism holds that everything is in constant flux. Thus the question is whether we are to accept change passively and be swept away by it or whether we are to take the lead and create positive changes on our own initiative. While conservatism and self-protection might be likened to winter, night, and death, the spirit of pioneering and attempting to realize ideals evokes images of spring, morning, and birth.
We have two alternatives: either we question our beliefs - or we don't. Either we accept our fixed versions of reality- or we begin to challenge them. In Buddha's opinion, to train in staying open and curious - to train in dissolving our assumptions and beliefs - is the best use of our human lives.
Through countless births in the cycle of existence I have run, not finding although seeking the builder of this house; and again and again I faced the suffering of new birth. Oh housebuilder! Now you are seen. You shall not build a house again for me. All your beams are broken, the ridgepole is shattered. The mind has become freed from conditioning: the end of craving has been reached.
Strength is Happiness. Strength is itself victory. In weakness and cowardice there is no happiness. When you wage a struggle, you might win or you might lose. But regardless of the short-term outcome, the very fact of your continuing to struggle is proof of your victory as a human being.
Man is an onion made up of a hundred integuments, a texture made up of many threads. The ancient Asiatics knew this well enough, and in the Buddhist Yoga an exact technique was devised for unmasking the illusion of the personality. The human merry-go-round sees many changes: the illusion that cost India the efforts of thousands of years to unmask is the same illusion that the West has labored just as hard to maintain and strengthen.
It is only when we begin to relax with ourselves that meditation becomes a transformative process. Only when we relate with ourselves without moralizing, without harshness, without deception, can we let go of harmful patterns. Without maitri (metta), renunciation of old habits becomes abusive. This is an important point.
The buddha-dharma does not invite us to dabble in abstract notions. Rather, the task it presents us with is to attend to what we actually experience, right in this moment. You don't have to look "over there." You don't have to figure anything out. You don't have to acquire anything. And you don't have to run off to Tibet, or Japan, or anywhere else. You wake up right here. In fact, you can only wake up right here.So you don't have to do the long search, the frantic chase, the painful quest. You're already right where you need to be.
Monks, even if bandits were to savagely sever you, limb by limb, with a double-handled saw, even then, whoever of you harbors ill will at heart would not be upholding my Teaching. Monks, even in such a situation you should train yourselves thus: 'Neither shall our minds be affected by this, nor for this matter shall we give vent to evil words, but we shall remain full of concern and pity, with a mind of love, and we shall not give in to hatred. On the contrary, we shall live projecting thoughts of universal love to those very persons, making them as well as the whole world the object of our thoughts of universal love — thoughts that have grown great, exalted and measureless. We shall dwell radiating these thoughts which are void of hostility and ill will.' It is in this way, monks, that you should train yourselves.
Buddha once saw a jackal, a wild dog, run out of the forest where he was staying. It stood still for a while, then it ran into the underbrush, and then out again. Then it ran into a tree hollow, then out again. Then it went into a cave, only to run out again. One minute it stood, the next it ran, then it lay down, then it jumped up. The jackal had the mange. When it stood, the mange would eat into its skin, so it would run. Running, it was still uncomfortable, so it would stop. Standing, it was still uncomfortable, so it would lie down. Then it would jump up again, running to the underbrush, the tree hollow, never staying still. The Buddha said, “Monks, did you see that jackal this afternoon? Standing, it suffered. Running, it suffered. Sitting, it suffered. Lying down, it suffered. It blamed standing for its discomfort. It blamed sitting. It blamed running and lying down. It blamed the tree, the underbrush, and the cave. In fact, the problem was with none of those things. The problem was with his mange.” We are just the same as that jackal. Our discontent is due to wrong view. Because we don’t exercise sense restraint, we blame our suffering on externals. Whether we live in Thailand, America or England, we aren’t satisfied. Why not? Because we still have wrong view. Just that! So wherever we go, we aren’t content. But just as that jackal would be content wherever it went as soon as its mange was cured, so would we be content wherever we went once we rid ourselves of wrong view.
You don't understand. I only prostitute the part of the body that isn't important, and nobody suffers except my karma a little bit. I don't do big harm. You prostitute your mind. Mind is seat of Buddha. What you do is very very bad. You should not use your mind in that way
Children I implore youget out of the burning house nowthree carts wait outsideto save you from a homeless liferelax in the village squarebefore the sky everything's emptyno direction is better or worseeast is just as good as westthose who know the meaning of thisare free to go where they want
And this is a Buddhist country?” said Matt, “This is a country of lovingkindness and compassion? Hah. I think the Americans would call this ‘tough love.’ ”“That is the paradox of Buddhism,” said Ranjit, “As a young doctor I would see these violent things and wonder why they happened, knowing that it was not something that Buddhists should do. Then I realized we are not born Buddhist. All the focus on channeling anger and dealing with hardship did not emanate from these people…. It was a lesson to these people. We are a land of Buddhists because we need to hear the lessons of Buddha, not because we follow Buddha.”-spoken by Ranjit, the surgeon, after an episode of violence....
Here bhikkhus, some misguided men learn the Dhamma–discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions–but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma.
The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description.
The earth is black in front of the cliff, and no orchids grow.Creepers crawl in the brown mud by the path.Where did the birds of yesterday fly?To what other mountain did the animals go?Leopards and pythons dislike this ruined spot;Cranes and snakes avoid the desolation.My criminal thoughts of those days pastBrought on the disaster of today.
I read of a Buddhist teacher who developed Alzheimer's. He had retired from teaching because his memory was unreliable, but he made one exception for a reunion of his former students. When he walked onto the stage, he forgot everything, even where he was and why. However, he was a skilled Buddhist and he simply began sharing his feelings with the crowd. He said, "I am anxious. I feel stupid. I feel scared and dumb. I am worried that I am wasting everyone's time. I am fearful. I am embarrassing myself." After a few minutes of this, he remembered his talk and proceeded without apology. The students were deeply moved, not only by his wise teachings, but also by how he handled his failings.There is a Buddhist saying, "No resistance, no demons.
Much of what animated me in those days I now recognize as the romantic yearnings of an idealistic, alienated, and aimless young man. I endowed these strange, exotic people, about whom I knew little, with all the virtues that my own culture seemed to lack.
The study of the self. This is the foundational practice of Buddhism. Basically it's the whole point. So what is the point... What is this really about? To study the self addresses everything we encounter in life. We can't encounter anything but the self actually. It's about our entire experience of living. Of life and death. It addresses questions such as Who am I?, What is the nature of my suffering? ... And my well-being, What is my place in this world?, What is my relationship to the things I encounter? ... And ultimately How do I live a life of meaning and energy?
For me, Buddhism is like a living organism. If it is to flourish outside self-enclosed ghettos of believers, it will have to meet the challenge of understanding, interacting with, and adapting to an environment that is strikingly different from those in which it has evolved.
I was encouraged to ask in all seriousness what this life is for, what matters most for myself and others, what non-negotiable values I might even be willing to die for. At the same time, I started to notice the poignant ephemerality of things. I sensed the immanence of death in my bones. I felt the urgency of knowing that this day on earth might be my last. Yet rather than making me gloomy and morbid, such reflections intensified my sense of being alive. They induced a kind of rapture, which snapped me out of the dull routines of the familiar and confronted me with the miracle of life as it unfolds and vanishes each instant.
Mind is a forerunner of all actions.All deeds are led by mind, created by mind.If one speaks or acts with corrupt mind, suffering follows,As the wheel follows the hoof of an ox pulling a cart.Mind is the forerunner of all actions. All deeds are led by mind, created by mind.If one speaks or acts with a serene mind, happiness follows,As surely as one's shadow.'He abused me, he mistreated me, defeated me, robbed me.'Harboring such thoughts keeps hatred alive.'He abused me, he mistreated me, defeated me, robbed me.'Releasing such thoughts banishes hatred for all time.Animosity does not eradicate animosity.Only by loving kindness is animosity dissolved.This law is ancient and eternal.
Two kinds of selfish people: the unwise and the wise. Unwise selfish people think only of themselves, and the result is confusion and pain. Wise selfish people know that the best thing they can do for themselves is to be there for others. As a result, they experience joy.
The most important and uniquely glorious element of Buddha’s character was that, he did not compel his pupils to be slaves either to his teachings or to himself, but like a conscientious human, demanded from his followers to accept his words not merely out of regard for him but after subjecting them to a thorough examination. And this is where Buddha stands out from the crowd of self-proclaimed prophets.
We can only suppose that Buddhism has been so much admired mainly for what it is not. A well known modem writer on the subject has remarked that “Buddhism in its purity ignored the existence of a God; it denied the existence of a soul; it was not so much a religion as a code of ethics”. We can understand the appeal of this on the one hand to the rationalist and on the other to the sentimentalist. Unfortunately for these, all three statements arc untrue, at least in the sense in which they are meant. It is with another Buddhism than this that we arc in sympathy and are able to agree; and that is the Buddhism of the texts as they stand.
We can see that there are many ways in which we actively contribute to our own experience of mental unrest and suffering. Although, in general, mental and emotional afflictions themselves can come naturally, often it is our own reinforcement of those negative emotions that makes them so much worse. For instance when we have anger or hatred towards a person, there is less likelihood of its developing to a very intense degree if we leave it unattended.However, if we think about the projected injustices done to us, the ways in which we have been unfairly treated, and we keep on thinking about them over and over, then that feeds the hatred. It makes the hatred very powerful and intense. Of course, the same can apply to when we have an attachment towards a particular person; we can feed that by thinking about how beautiful he or she is, and as we keep thinking about the projected qualities that we see in the person, the attachment becomes more and more intense. But this shows how through constant familiarity and thinking, we ourselves can make our emotions more intense and powerful.
Few coffee shops have books, fewer have good books, and even less will have one book that can change your whole life. Now, the question is: How many people can find that book? And, among those who do, how many will read it? Because, you see, life always provides opportunities, but not many can see them, when they're just there, waiting to be found, when they come our way, even if in the most unexpected place in the world. One has to be very sharp to recognize a window of opportunity in a wall of illusions. And the ability to redirect attention, demands that one can be capable as well of knowing his own limitations in the vast sea of energy and vibrations. Now, I could be talking about a book, a group or a person, as the axiom remains true to itself.
A person who is asleep is either lost in deep unconsciousness or absorbed in a dream. Metaphorically, this was how the Buddha must have seen both his previous self as well as everyone else he had known: they either were blind to the questions of existence or sought consolation from them in metaphysical or religious fantasies.
Letting go of a craving is not rejecting it but allowing it to be itself: a contingent state of mind that once arisen will pass away. Instead of forcibly freeing ourselves from it, notice how its very nature is to free itself. To let it go is like releasing a snake that you have been clutching in your hand. By identifying with a craving ('I want this," don't want' that"), you tighten the clutch and intensify its resistance. Instead of being a state of mind that you have, it becomes a compulsion that has you. As with understanding anguish, the challenge in letting go of craving is to act before habitual reactions incapacitate us.
The sutras liken reincarnation to the relationship between teachers and students. A singing teacher teaches students how to sing. His students learn techniques and benefit from direct experiential advice from their teacher. But the teacher doesn't remove a song from his throat and insert it into a student's mouth. Similarly, reincarnation is a continuity of everything we have learnt, like lighting one candle from another, or a face and its reflection in a mirror.
Whilst on the subject of the spread of Buddhism in the West, I want to say that I have noticed some tendency towards sectarianism amongst new practitioners. This is absolutely wrong. Religion should never become a source of conflict, a further factor of division within the human community.
The researchers summarized: "A human mind is a wandering mind, and a wandering mind is an unhappy mind. The ability to think about what is not happening is a cognitive achievement that comes at an emotional cost.". Long ago, Buddhists reached much the same conclusion.
Equanimity is a perfect, unshakable balance of mind, rooted in insight. But in its perfection and unshakable nature equanimity is not dull, heartless and frigid. Its perfection is not due to an emotional “emptiness”, but to a “fullness” of understanding, to its being complete in itself.Its unshakable nature is not the immovability of a dead, cold stone, but the manifestation of the highest strength.
We have to learn the art of stopping - stopping our thinking, our habit energies, our forgetfulness, the strong emotions that rule us. When an emotion rushes through us like a storm, we have no peace. We turn on the TV and then we turn it off. We pick up a book and then we put it down. How can we stop this state of agitation? How How can we stop our fear, despair, anger, and craving? We can stop by practicing mindful breathing, mindful walking, mindful smiling, and deep looking in order to understand. When we are mindful, touching deeply the present moment, the fruits are always understanding, acceptance, love, and the desire to relieve suffering and bring joy.
Every effort to understand destroys the object studied in favor of another object of a different nature; this second object requires from us a new effort which destroys it in favor of a third, and so on and so forth until we reach the one lasting presence, the point at which the distinction between meaning and the absence of meaning disappears: the same point from which we began.
It is such a mistake to assume that practicing dharma will help us calm down and lead an untroubled life; nothing could be further from the truth. Dharma is not a therapy. Quite the opposite, in fact; dharma is tailored specifically to turn your life upside down—it’s what you sign up for. So when your life goes pear-shaped, why do you complain? If you practice and your life fails to capsize, it is a sign that what you are doing is not working. This is what distinguishes the dharma from New Age methods involving auras, relationships, communication, well-being, the Inner Child, being one with the universe, and tree hugging. From the point of view of dharma, such interests are the toys of samsaric beings—toys that quickly bore us senseless.
The Buddhist ideal of awakening implies that we can sever our links with our evolutionary past. We can raise ourselves from the sleep in which other animals pass their lives. Our illusions dissolved, we need no longer suffer. This is only another doctrine of salvation, subtler than that of the Christians, but no different from Christianity in its goal of leaving our animal inheritance behind. But the idea that we can rid ourselves of animal illusion is the greatest illusion of all. meditation may give us a fresher view of things but cannot uncover them as they are in themselves.
Zen has a pronounced iconoclastic tendency, and regards the study of texts, doctrines, and dogmas as a potential hindrance to spiritual awakening, relying instead on humour, spontaneity, unconventionality, poetry, and other forms of artistic expression to communicate the idea of enlightenment
Is it necessary to believe in the existence of the six realms and the heavens and hells to be a Buddhist? Not necessarily. It is possible to interpret these as, perhaps, referring to other dimensions of existence, parallel universes, or simply states of mind.
The aim of far too many teachings these days is to make people "feel good," and even some Buddhist masters are beginning to sound like New Age apostles. Their talks are entirely devoted to validating the manifestation of ego and endorsing the "rightness" of our feelings, neither of which have anything to do with the teachings we find in the pith instructions. So, if you are only concerned about feeling good, you are far better off having a full body massage or listening to some uplifting or life-affirming music than receiving dharma teachings, which were definitely not designed to cheer you up. On the contrary, the dharma was devised specifically to expose your failings and make you feel awful.
In all these assaults on the senses there is a great wisdom — not only about the addictiveness of pleasures but about their ephemerality. The essence of addiction, after all, is that pleasure tends to desperate and leave the mind agitated, hungry for more. The idea that just one more dollar, one more dalliance, one more rung on the ladder will leave us feeling sated reflects a misunderstanding about human nature — a misunderstanding, moreover, that is built into human nature; we are designed to feel that the next great goal will bring bliss, and the bliss is designed to evaporate shortly after we get there. Natural selection has a malicious sense of humor; it leads us along with a series of promises and then keeps saying ‘Just kidding.’ As the Bible puts it, ‘All the labour of man is for his mouth, and yet the appetite is not filled.’ Remarkably, we go our whole lives without ever really catching on.The advice of the sages — that we refuse to play this game — is nothing less than an incitement to mutiny, to rebel against our creator. Sensual pleasures are the whip natural selection uses to control us to keep us in the thrall of its warped value system. To cultivate some indifference to them is one plausible route to liberation. While few of us can claim to have traveled far on this route, the proliferation of this scriptural advice suggests it has been followed some distance with some success.
Malin had been born and bred in an upper-class family. Was that the cause of his dissillusionment and bitterness with that way of life? The way he could have peace of mind therefore, was by detaching himself from that way of life and battling against it. Would Prince Siddharta have renounced the world if he had been born into poverty?
I am not a Buddhist. Yet there is a Buddhist story that I hold dear. A monk walks in a forest, and chances upon a tiger. The tiger chases him, and the monk runs until he comes to a cliff. With the tiger on his heels, the man grasps a vine and clambers down. Another tiger appears at the bottom. As the man hangs there, a mouse crawls from a crevice just beyond his reach and begins to gnaw the vine. Death above, death below, and death in between. He sees a big ripe strawberry near his mouth. It is delicious.In this moment, flying miles above the strawberry fields of California's San Joachin Valley, I think that I would change the ending of this story. Instead of giving the doomed man a strawberry, what if we leave him alone with the two tigers, the mouse, and the fraying vine? For the last time, his arms grow tired, he feels a familiar ache deep in his muscles. For the last time he catches his breath, feels a rasping in his throat and lungs. He feels this, and a thousand other things. It is all delicious.
A more common explanation for the feeling of being Old in Soul is tied up in Buddhist and Hindu ideas of reincarnation, or metempsychosis. Interestingly, this is most likely where the origin of the phrase “Old Soul” came from in the first place.
When we stop distancing ourselves from the pain in the world, our own or others, we create the possibility of a new experience, one that often surprises because of how much joy, connection, or relief it yields. Destruction may continue, but humanity shines through.
First, rely on the spirit and meaning of the teachings, not on the words;Second, rely on the teachings, not on the personality of the teacher;Third, rely on real wisdom, not superficial interpretation;And fourth, rely on the essence of your pure Wisdom Mind, not on judgmental perceptions.
When you die, you want to die a beautiful death. But what makes for a beautiful death is not always clear. To die without suffering, to die without causing trouble to others, to die leaving behind a beautiful corpse, to die looking good -- it's not clear what is meant by a beautiful death. Does a beautiful death refer to the way you die or the condition of your corpse after death? This distinction is not clear. And when you start to stretch the image of death to the method of how to dispose of your corpse as befitting your image of death, everything grows completely out of hand.
Buddhism does not deny the existence of gods—they are described as powerful beings who can bring rains and victories—but they have no influence on the law that suffering arises from craving. If the mind of a person is free of all craving, no god can make him miserable. Conversely, once craving arises in a person's mind, all the gods in the universe cannot save him from suffering.
After all, people desire immortality and do not wish to embrace the inescapable reality of death; they long for happiness and shy away from the contemplation of pain; they want to preserve their sense of self, not desconstruction it into fleeting and impersonal components. It is counterintuitive to accept that deathlessness is experienced each moment we are released from the deathlike grip of greed and hatred; that happiness in this world is only possible for those who realized that this world is incapable of providing happiness; that one becomes a fully individuated person only by relinquishing beliefs in an essential self.
Death for [the Buddhist] is the shadow on the face of life, for the opposite of death is birth, not life; that which is born must die. Life has no opposite, for life goes on; only its forms must change unceasingly. It is life which creates, uses and then destroys each form of life, whether yours or mine or that of the mountain, the empire or the fly.
By-passing all scriptures and all that any teacher has to say, we shall, while respecting every finger that points to the moon, be mindful only of the moon. This habit will make it easier to understand the truth that every statement is wrong, whenever made by any man, for it was made in duality and is therefore one-sided, incomplete, and in the final synthesis its opposite is just as true!
We find our own way to right action, and tread it as we go. He who tells his neighbour what he, the neighbour, should do in given circumstances is a fool. He does not and he cannot know. 'If I were you' is a silly beginning to any remark. You are not, and you never will be anyone else. Mind your own business; it is, or should be, a full-time task for twenty-four hours a day.
We see, at least with intellect, that beyond both true and false is truth; that there is beauty beyond our present views on the beautiful and ugly; that pleasure-pain can now alike be transcended, and that some day we shall truly see that 'form is emptiness and the very emptiness is form'.
Buddhism has become for me a philosophy of action and responsibility. It provides a framework of values, ideas, and practices that nurture my ability to create a path in life, to define myself as a person, to act, to take risks, to image things differently, to make art. The more I prize Gotama's teachings free from the matrix of Indian religious thought in which they are entrenched and the more I come to understand how his own life unfolded in the context of his times, the more I discern a template for living that I can apply at this time in this increasingly secular and globalized world.
What a nuisance is the friend who must have this and that, whose likes and hates are infinite, with bitter and loud voiced complaint about the whole of circumstance? How pleasant are the truly great who, wanting nothing, are content with anything. Accepting all things in a world of illusion as born of cause-effect they live in a mind above the opposites, and we call them great because they do so.
Impermanence and selflessness are not negative aspect of life, but the very foundation on which life is built. Impermanence is the constant transformation of things. Without impermanence, there can be no life. Selflessness is the interdependent nature of all things. Without interdependence, nothing could exist.
If we get rid of all wishful thinking and dubious metaphysical speculations, we can hardly doubt that – at a time not too distant – each one of us will simply cease to be. It won’t be like going into darkness forever, for there will be neither darkness, nor time, nor sense of futility, nor anyone to feel anything about it. Try as best you can to imagine this, and keep at it. The universe will, supposedly, be going on as usual, but for each individual it will be as if it had never happened at all; and even that is saying too much, because there won’t be anyone for whom it never happened. Make this prospect as real as possible: the one total certainty. You will be as if you had never existed, which was, however, the way you were before you did exist – and not only you but everything else. Nevertheless, with such an improbable past, here we are. We begin from nothing and end in nothing. You can say that again. Think it over and over, trying to conceive the fact of coming to never having existed. After a while you will begin to feel rather weird, as if this very apparent something that you are is at the same time nothing at all. Indeed, you seem to be rather firmly and certainly grounded in nothingness, much as your sight seems to emerge from that total blankness behind your eyes. The weird feeling goes with the fact that you are being introduced to a new common sense, a new logic, in which you are beginning to realize the identity of ku and shiki, void and form. All of a sudden it will strike you that this nothingness is the most potent, magical, basic, and reliable thing you ever thought of, and that the reason you can’t form the slight idea of it is that it’s yourself. But not the self you thought you were.
You are as the yellow leaf.The messengers of death are at hand.You are to travel far away.What will you take with you?You are the lampTo lighten the way.Then hurry, hurry.When your light shinesWithout impurity or desireYou will come into the boundless country.Your life is falling away.Death is at hand.Where will you rest on the way?What have you taken with you?You are the lampTo lighten the way.Then hurry, hurry.When your light shines purelyYou will not be bornAnd you will not die.
If the eye never sleeps,all dreams will naturally cease.If the mind makes no discriminations, the ten thousand things are as they are,of single essence.To understand the mystery of this One essence is to be released from all entanglements.When all things are seen equallythe timeless Self-essence is reached. No comparisons or analogies are possiblein this causeless, relationless state.Consider movement stationaryand the stationary in motion,both movement and rest disappear.When such dualities cease to existOneness itself cannot exist. To this ultimate finalityno law or description applies.
When no discriminating thoughts arise,the old mind ceases to exist.When thought objects vanish,the thinking-subject vanishes,as when the mind vanishes, objects vanish.Things are objects because of the subject;the mind is such because of things.Understand the relativity of these two and the basic reality: the unity of emptiness.In this Emptiness the two are indistinguishable and each contains in itself the whole world.If you do not discriminate between coarse and fine you will not be tempted to prejudice and opinion.
Somewhere Dōgen wrote about the number of moments in the snap of a finger. I don’t remember the exact figure, only that it was large and seemed quite arbitrary and absurd, but I imagine that when I am in the cockpit of my plane, aiming the nose at the hull of an American battleship, every single one will be clear and pure and discernible. At the moment of my death, I look forward at last to being fully aware and alive.
Suppose a man threw into the sea a yoke with one hole in it, and the east wind carried it to the west, and the west wind carried it to the east, and the north wind carried it to the south, and the south wind carried it to the north. Suppose there were a blind turtle that came up once at the end of each century. What do you think, bhikkhus? Would that blind turtle put his neck into that yoke with one hole in it?""He might, venerable sir, sometime or other at the end of a long period.""Bhikkhus, the blind turtle would sooner put his neck into that yoke with a single hole in it than a fool, once gone to perdition, would take to regain the human state, I say. Why is that? Because there is no practising of the Dhamma there, no practising of what is righteous, no doing of what is wholesome, no performance of merit. There mutual devouring prevails, and the slaughter of the weak.
We agreed that at least to some extent the whole punk movement is based on the Buddha's 1st noble truth of suffering & the dissatisfactory nature of the material world. The punks see through the lies of society & the oppressive dictates of modern consumer culture. Very few punks though seem to take it further & attempt to understand the causes & conditions of the suffering & falsehoods, unfortunately punks rarely come around to seeing that there is actually a solution & a path to personal freedom. My own life's experience w/ both Dharma practice & punk rock inspired me to try to bridge the gap between the two. I've tried to help point out the similarities, while also acknowledging the differences, & to show those of my generation who are interested that they can practice meditation & find there the freedom we have been seeking in our rebellion against the system.
You have compassion but by itself it is not enough. It is almost as if you carry around inside you some dead thing. Some heavy black cinder in your heart that burdens you; a ponderous anchor that tethers you to the past. Until you can burn it away, you can never truly live in the present, in the now. Until you can live in the now, you cannot see things as they really are. Meantime you are a man who is wilfully blind. You have eyes and yet you will not use them.
There was a small glass vase between us, three gladioli in a few ounces of water. One of the gladioli had dropped a petal- brushstroke of purple on fine white cloth. Rinpoche drank the last sip of his tea, then set the cup aside, took the petal with his thumb and second finger, placed it on the middle of the saucer in front of him, and turned the cup upside down to cover it."I feel a lesson coming on," I said..."The flower is the good inside every person," he said. "The cup is like a wall, to protect. Many people have that wall.""Armor" I said. He nodded. "Why?""Because to live without the cup means you must feel the world as the world really is.
In what is now known as Bodh Gaya…a Buddhist temple stands beside an ancient pipal, descended from that bodhi tree, or “enlightenment tree,” and I watched the rising of the morning star and came away no wiser than before. But later I wondered if the Tibetan monks were aware that the Bodhi tree was murmuring with gusts of birds, while another large pipal, so close by that it touched the holy tree with many branches, was without life. I make no claim for the event: I simply declare what I saw at Bodh Gaya.
We are not interested in developing eternity or immortality, or in preventing being sick or being born. We are interested in doing something while we are alive, while we are breathing, while we can see the beauty of the snow, the flowers, the blue sky, the sunshine, and the many other things we can imagine.
Separating the God question from Buddhism does not make Buddhists atheists—within silence lies mystery. That doesn’t mean, however, we should infer from this acknowledgement of the mystery a nod one way or another on the matter of the divine.
When you do something, you should do it with your whole body and mind; you should be concentrated on what you do. You should do it completely, like a good bonfire. You should not be a smoky fire. You should burn yourself completely. If you do not burn yourself completely, a trace of yourself will be left in what you do.
When you are a young person, you are like a young creek, and you meet many rocks, many obstacles and difficulties on your way. You hurry to get past these obstacles and get to the ocean. But as the creek moves down through the fields, it becomes larges and calmer and it can enjoy the reflection of the sky. It's wonderful. You will arrive at the sea anyway so enjoy the journey. Enjoy the sunshine, the sunset, the moon, the birds, the trees, and the many beauties along the way. Taste every moment of your daily life.
Jīvaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected [that the living being has been slaughtered for oneself]. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected [that the living being has been slaughtered for oneself]. I say that meat may be eaten in these three instances.
For Persons are selves and, in one respect at least, I was now a Not-self, simultaneously perceiving and being the Not-self of the things around me. To this new-born Not-self, the behavior, the appearance, the very thought of the self it had momentarily ceased to be, and ofother selves, its one-time fellows, seemed not indeed distasteful (for distastefulness was not one of thecategories in terms of which I was thinking), but enormously irrelevant.
Buddhism seeks after God with the largest conception it can find, the all-producing and all-absorbing One; Christianity seeks after God with the most elementary passion it can find—the craving for a father, the hunger that is as old as the hills. It turns the whole cry of a lost universe into the cry of a lost child.
We know very well that we have ancestors. But our ancestors are not only human. We have animal ancestors; we have plant ancestors; and we have mineral ancestors. Our human ancestors are still very young. Human beings appeared very late in the history of life on Earth. Our animal ancestors are still there within us. The reptile, the fish, and the ape are still in our blood. Not only were they part of us in the past, but they continue to exist within us. Just look deeply into your cells. We see that we are the whole history of life.
Even in zazen you will lose yourself. When you become sleepy, or when your mind starts to wander about, you lose yourself. When your legs become painful—“Why are my legs so painful?”—you lose yourself. ”-“You just sit in the midst of the problem; when you are a part of the problem, or when the problem is a part of you, there is no problem, because you are the problem itself. The problem is you yourself. If this is so, there is no problem.”-“When you start to wander about in some delusion which is something apart from you yourself, then your surroundings are not real anymore, and your mind is not real anymore. If you yourself are deluded, then your surroundings are also a misty, foggy delusion. Once you are in the midst of delusion, there is no end to delusion. You will be involved in deluded ideas one after another. Most people live in delusion, involved in their problem, trying to solve their problem. But just to live is actually to live in problems. And to solve the problem is to be a part of it, to be one with it.
Exactly. I think the original tantric Buddhists took notice of was some very wise old people who never studied in their youth, but took part in a range of risk-taking adventures when they were younger, and finally became wise when they reflected upon their lives in old age. There is only one problem.”“Which is?”“Risk-taking is a way to die young. It is dangerous and you may forfeit the opportunity to grow old. An early death is not a sure path to wisdom in old age,” Ranjit said, running his finger around the inside of the pipe bowl, “and if you survive without reflecting, then you simply become an old degenerate.
Close your eyes, Matt, and focus on third eye, the second chakra of your being. Open third eye and you will feel energy of other river as it flows. And energy of Goddess.” He closed his eyes. He could sense the energy of the woman next to him and the power of desire. He felt warmth and a sense of belonging here. But that was all.
We think that if we just meditated enough or jogged enough or ate perfect food, everything would be perfect. But from the point of view of someone who is awake, that’s death. Seeking security or perfection, rejoicing in feeling confirmed and whole, self contained and comfortable, is some kind of death. It doesn’t have any fresh air. There’s no room for something to come in and interrupt all that. We are killing the moment by controlling our experience.
Aware of the suffering caused by unmindful speech and failure to listen, I am committed to cultivating loving speech and compassionate listening to relieve suffering and promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. I am determined not to speak when anger manifests in me. I will practice mindful breathing and walking to recognize and look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and the other person. I will speak and listen in such a way as to help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice diligently with joy and skillfulness so as to nourish my capacity for understanding, love, and inclusiveness, gradually transforming the anger, violence, and fear that lie deep in my consciousness.
Kuan Yin looks very traditional. Her hands are folded together. The thick cloth of her costume is folded perfectly," describes Lena. "Just as in the previous session, I’m reminded of the significance of the folds. I’m having an interesting vision that I haven’t thought about in many years. I see a beautiful tree where I used to go when I was a teenager. It stands majestic, atop the rolling hills behind the house where I grew up.Kuan Yin is at the tree looking very luminous. I see the bark of the tree, which looks very real, very three-dimensional. For some reason, Kuan Yin is touching the trunk of the tree.She suddenly seems very small next to me and she wants me to touch the tree. I’m not sure why. There is a tiny bird, with pretty feathers in its nest. It is about the size of a wren. I see the texture of the tree. I think it might be a birch. I’m not sure. ’Why should I touch the tree,’ I ask. She’s telling me that I created the tree, that it is another realm I was able to visit because life was too painful and lonely at home.”“You created the tree. You create your whole world with thoughts,” assures Kuan Yin.“Every time I try to touch the tree, Kuan Yin wants to help me touch it. There’s something different about this conversation. Usually we work on something about the earth. Because we’re revisiting my childhood, I get the impression Kuan Yin’s trying to show me something that maybe I created in my childhood.”“Well, do we all create our reality?” Kuan Yin asks of Lena.“I think she’s going to answer her own question,” comments Lena, from her trance.“Yes, you can create your reality. Once you free yourself from the negative effects of karma. I know it is sometimes difficult to differentiate between free will and karma. Focus upon your free will and your ability to create reality. I’m optimistic and hopeful you can do this.
Retreating from the world will not liberate you. Happiness is not found in a secluded forest hut or an isolated cave. Enlightenment comes when you connect to the world. Only when you truly connect with everyone and everything else do you become enlightened. Only by going deeply and fully into the world do you attain liberation.
In building a path through the self to the far shore of awareness, we have to carefully pick our way through our own wilderness. If we can put our minds into a place of surrender, we will have an easier time feeling the contours of the land. We do not have to break our way through as much as we have to find our way around the major obstacles. We do not have to cure every neurosis, we just have to learn how not to be caught by them.
Involvement with the eight worldly dharmas keeps beings imprisoned in the realms of samsara and renders them susceptible to the hosts of emotions. The eight worldly dharmas are: praise and blame, gain and loss, fame and disgrace, happiness and suffering. The eight worldly dharmas constitute our attachment to hopes and fears: We hope for praise, gain, fame, and happiness while fearing blame, loss, disgrace, and suffering. Entangled in these eight concerns, we give our energy and intelligence to the pursuit of these hopes and the avoidance of these fears. Our way of thinking is completely dominated by these eight concerns, which the world proclaims to be of utmost importance. But Śāntideva reminds us that to achieve true peace of mind, one must "... turn this thinking upside down," becoming indifferent to hope and unmoved by fear.
Refutations of the views of inherently existent production are not just refutations of rival systems but should be taken as a branch of the process of overcoming one's own innate sense that things are inherently produced. The innate non-analytical intellect does not conceive cause and effect to be either the same, or inherently different, or both, or neither; however, if the objects that the intellect misconceives as inherently existent did in fact inherently exist, they would necessarily exist in one of these four ways. Thus, through eliminating these four possibilities, the inherently existent products that are the objects of this innate ignorance are shown to be non-existent. By attacking in this way the falsely conceived object, the falsely conceiving subject is gradually overcome. The false subject is removed by overcoming belief in the false object.
So too, friend, purification of virtue is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by overcoming doubt; purification by overcoming doubt is for the sake of reaching purification by knowledge and vision of what is the path and what is not the path; purification by knowledge and vision of what is the path and what is not the path is for the sake of reaching purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of reaching purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final Nibbāna [Nirvana] without clinging. It is for the sake of final Nibbāna without clinging that the holy life is lived under the Blessed One.
First, contrary to popular belief, Buddhists can actually be very anxious people. That’s often why they become Buddhists in the first place. Buddhism was made for the anxious like Christianity was made for the downtrodden or AA for the addicted. Its entire purpose is to foster equanimity, to tame excesses of thought and emotion. The Buddhists have a great term for these excesses. They refer to them as the condition of “monkey mind.” A person in the throes of monkey mind suffers from a consciousness whose constituent parts will not stop bouncing from skull-side to skull-side, which keep flipping and jumping and flinging feces at the walls and swinging from loose neurons like howlers from vines. Buddhist practices are designed explicitly to collar these monkeys of the mind and bring them down to earth—to pacify them. Is it any wonder that Buddhism has had such tremendous success in the bastions of American nervousness, on the West Coast and in the New York metro area?
To practice tantra requires even greater compassion and greater intelligence than are required on the sutra path; thus, though many persons in the degenerate era are interested in tantra, tantra is not for degenerate persons. Tantra is limited to persons whose compassion is so great that they cannot bear to spend unnecessary time in attaining Buddhahood, as they want to be a supreme source of help and happiness for others quickly.
Boundaries are nothing more than imaginary lines drawn-up by delusional leaders and power hungry tyrants who wish to segregate the population into more easily controlled segments in any case. -If you really think about it logically, the only place where the Buddha can be born is within the hearts and minds of the truly enlightened, otherwise you’re simply wasting your time.
Both outer and inner phenomena arise as a result of causes and conditions. Outer phenomena, the things of the physical world, arise in a series of seven steps. The texts use the example of a seed giving rise to a plant that gives rise to a fruit. The seven steps are: seed, sprout, leaflets, stemmed plant, bud, flower, fruit. Each stage succeeds the previous one in time and in order, each giving rise to the next.
But I will tell you in all honesty that there is no Deity or Messiah, no Jesus or Muhammad, no angel or mythical spirit who can save you. Not even Buddha can save you, even if he or any of the other spirits wished it with all of their might, for your only salvation, if there is any, lies within you and you alone. Each of us has the potential for good as well as evil; it is whatever circumstances we find ourselves in and what choices we make in life which really takes us down one or the other path.
Through this process, wisdom clarifies the way that the mind manufacturers emotion and karma, and finally penetrates the illusion of self. Just as though one were investigating how a magician created his display of illusions, one studies mental events to understand the conditions and causes that support the operation of ordinary self-oriented experience. One first understands the root emotions as the basis for samsara, then studies the workings of the associated emotions and how each one manifests a distinctive character. Gradually, the manner in which the self supports emotion and emotion supports the sense of self becomes clear. Self and emotion are seen as relying on and reinforcing each other's existence. Understanding how this collusion gives rise to the whole range of samsaric delusion liberates the mind from all forms of deception.
For the Buddha of the Pali Canon, the goal is liberation: the cessation of suffering, the end of the endless hamster-wheel of dependent origination, of mental formations leading to desire leading to clinging leading to suffering and so on. Nibbana, or nirvana, was not originally conceived as some magical heavenly world, or even a permanent altered state of consciousness. It is usually described, in the early texts, negatively: as a candle being snuffed out.
It's hard to know whether to laugh or to cry at the human predicament. Here we are with so much wisdom and tenderness, and—without even knowing it—we cover it over to protect ourselves from insecurity. Although we have the potential to experience the freedom of a butterfly, we mysteriously prefer the small and fearful cocoon of ego.
I sit down and say, and I run all my friends and relatives and enemies one by one in this, without entertaining any angers or gratitudes or anything, and I say, like 'Japhy Ryder, equally empty, equally to be loved, equally a coming Buddha,' then I run on, say to 'David O. Selznick, equally empty, equally to be loved, equally a coming Buddha' though I don't use names like David O. Selznick, just people I know because when I say the words 'equally a coming Buddha' I want to be thinking of their eyes, like you take Morley, his blue eyes behind those glasses, when you think 'equally a coming Buddha' you think of those eyes and you really do suddenly see the true secret serenity and the truth of his coming Buddhahood. Then you think of your enemy's eyes.
Even though peak experiences might show us the truth and inform us about why we are training, they are essentially no big deal. If we can't integrate them into the ups and downs of our lives, if we cling to them, they will hinder us. We can trust our experiences as valid, but then we have to move on and learn how to get along with our neighbors. Then even the most remarkable insights can begin to permeate our lives. As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good not bad. Keep meditation.'
Bhikkhus, the teaching is merely a vehicle to describe the truth. Don’t mistake it for the truth itself. A finger pointing at the moon is notthe moon. The finger is needed to know where to look for the moon, but if you mistake the finger for the moon itself, you will never knowthe real moon.The teaching is like a raft that carries you to the other shore. The raft is needed, but the raft is not the other shore. An intelligent personwould not carry the raft around on his head after making it across to the other shore. Bhikkhus, my teaching is the raft which can help youcross to the other shore beyond birth and death. Use the raft to cross to the other shore, but don’t hang onto it as your property. Do notbecome caught in the teaching. You must be able to let it go.
As much as possible, it is useful to think of all other beings as being just like me. Every living being strives for happiness. Every being wants to avoid all forms of suffering. They are not just objects or things to be used for our benefit. You know, Mahatma Gandhi once said: 'The greatness of a nation and its moral progress can be judged by the way its animals are treated.
This is, because that is. This is not, because that is not,” the Buddha taught. All the conditions have come together in such a way that we are where we are, and we are what we are. To hold on to feelings of regret is to lose the present moment.
The Buddha’s principal message that day was that holding on to anything blocks wisdom. Any conclusion that we draw must be let go. The only way to fully understand the bodhichitta teachings, the only way to practice them fully, is to abide in the unconditional openness of the prajna, patiently cutting through all our tendencies to hang on.
Bhikkus, all is burning. And what is the all that is burning?The eye is burning, visible forms are burning, eye-consciousness is burning, eye-contact is burning; also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as its condition, that too is burning. Burning with what? Burning with the fire of greed, with the fire of hate, with the fire of delusion, with birth, ageing and death, with sorrow, with lamentation, with pain, grief and despair it is burning.
There were so many beliefs which we had about the world, which then influenced everything, everything, about how we saw the world and interacted in the world and were with others. Everything. It was profound to me, amazing, the ramifications, the implications, the far-reaching impact that one’s beliefs could have on the world. It was actually mind-blowing for me. Figuratively speaking. Like, it was just, holy shit. Look at that. And nobody, hardly anybody sees it. They’re just ideas. Ideas. And yet, I’d believed them for so long, and still, was still shirking free of them. How was it that we believed in them, so readily, so easily?
When I was young, I lacked certainty, too,” he says. “I have the certainty, now, of not needing certainty. I have the certainty, of uncertainty. The peace, with being uncertain. All is good. All is holy. Whatever you choose, it can be fine. Hatred never ceases with hatred, but with love alone is healed. Rejection never ceases with rejection, but with acceptance alone is healed.
Buddha is our inherent nature—our buddha nature—and what that means is that if you’re going to grow up fully, the way that it happens is that you begin to connect with the intelligence that you already have. It’s not like some intelligence that’s going to be transplanted into you. If you’re going to be fully mature, you will no longer be imprisoned in the childhood feeling that you always need to protect yourself or shield yourself because things are too harsh. If you’re going to be a grown-up—which I would define as being completely at home in your world no matter how difficult the situation—it’s because you will allow something that’s already in you to be nurtured. You allow it to grow, you allow it to come out, instead of all the time shielding it and protecting it and keeping it buried. Someone once told me, “When you feel afraid, that’s ‘fearful buddha.’” That could be applied to whatever you feel. Maybe anger is your thing. You just go out of control and you see red, and the next thing you know you’re yelling or throwing something or hitting someone. At that time, begin to accept the fact that that’s “enraged buddha.” If you feel jealous, that’s “jealous buddha.” If you have indigestion, that’s “buddha with heartburn.” If you’re happy, “happy buddha”; if bored, “bored buddha.” In other words, anything that you can experience or think is worthy of compassion; anything you could think or feel is worthy of appreciation.
To become enlightened is not just to slip into some disconnected euphoria, an oceanic feeling of mystic oneness apart from ordinary reality. It is not even to come up with a solution, a sort of formula to control reality. Rather, it is an experience of release from all compulsions and sufferings, combined with a precise awareness of any relevent subject of knowledge. Having attained enlightenment one knows everything that matters, and the precise nature of all that is.
On the philosophical level, both Buddhism and modern science share a deep suspicion of any notion of absolutes, whether conceptualize as a transcendent being, as an eternal, unchanging principle such as soul, or as a fundamental substratum of reality. ... In the Buddhist investigation of reality, at least in principle, empirical evidence should triumph over scriptural authority, no matter how deeply venerated a scripture may be. ~ 14th Dalai Lama in his talk to the Society for Neuroscience in 2005 in Washington.
We are participatory beings who inhabit a participatory reality, seeking relationships that enhance our sense of what it means to be alive. In terms of dharma practice, a true friend is more than just someone with whom we share common values and who accepts us for what we are. Such a friend is someone with whom we share common values and who accepts us for what we are. Such a friend is someone whom we can trust to refine our understanding of what it means to live, who can guide us when we’re lost and help us find the way along a path, who can assuage our anguish through the reassurance of his or her presence.
Buddha wrote a code which he said would be useful to guide men in darkness, but he never claimed to be the Light of the world. Buddhism was born with a disgust for the world, when a prince's son deserted his wife and child, turning from the pleasures of existence to the problems of existence. Burnt by the fires of the world, and already weary with it, Buddha turned to ethics.
Two ideas are psychologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically.
The Buddha's original teaching is essentially a matter of four points -- the Four Noble Truths:1. Anguish is everywhere.2. We desire permanent existence of ourselves and for our loved ones, and we desire to prove ourselves independent of others and superior to them. These desires conflict with the way things are: nothing abides, and everything and everyone depends upon everything and everyone else. This conflict causes our anguish, and we project this anguish on those we meet.3. Release from anguish comes with the personal acknowledgment and resolve: we are here together very briefly, so let us accept reality fully and take care of one another while we can.4. This acknowledgement and resolve are realized by following the Eightfold Path: Right Views, Right Thinking, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Recollection, and Right Meditation. Here "Right" means "correct" or "accurate" -- in keeping with the reality of impermanence and interdependence.
You tell me to stand still, but I am not walking," he shouted, "whereas you who are walking say you are still. How is it that you are standing still but I am not?"The Buddha turned round. "My legs move but my mind is still," he said. "Your legs are still but your mind moves all the time in a fire of anger, hatred, and feverish desire. Therefore, I am still but you are not.
Of course, even when you see the world as a trap and posit a fundamental separation between liberation of self and transformation of society, you can still feel a compassionate impulse to help its suffering beings. In that case you tend to view the personal and the political in a sequential fashion. "I'll get enlightened first, and then I'll engage in social action." Those who are not engaged in spiritual pursuits put it differently: "I'll get my head straight first, I'll get psychoanalyzed, I'll overcome my inhibitions or neuroses or my hang-ups (whatever description you give to samsara) and then I'll wade into the fray." Presupposing that world and self are essentially separate, they imagine they can heal one before healing the other. This stance conveys the impression that human consciousness inhabits some haven, or locker-room, independent of the collective situation -- and then trots onto the playing field when it is geared up and ready.It is my experience that the world itself has a role to play in our liberation. Its very pressures, pains, and risks can wake us up -- release us from the bonds of ego and guide us home to our vast, true nature. For some of us, our love of the world is so passionate that we cannot ask it to wait until we are enlightened.
Here's an example: someone says, "Master, please hand me the knife," and he hands them the knife, blade first. "Please give me the other end," he says. And the master replies, "What would you do with the other end?" This is answering an everyday matter in terms of the metaphysical.When the question is, "Master, what is the fundamental principle of Buddhism?" Then he replies, "There is enough breeze in this fan to keep me cool." That is answering the metaphysical in terms of the everyday, and that is, more or less, the principle zen works on. The mundane and the sacred are one and the same.
There is no miserable place waiting for you, no hell realm, sitting and waiting like Alaska—waiting to turn you into ice cream. But whatever you call it—hell or the suffering realms—it is something that you enter by creating a world of neurotic fantasy and believing it to be real. It sounds simple, but that's exactly what happens.
In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb.Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights.Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.
The Heart-mantra of Dependent Origination (rten-'brel snying-po [རྟེན་འབྲེལ་སྙིང་པོ]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [འཕེལ་གདུང་] and rainbow lights, is:[OṂ] YE DHARMĀ HETUPRABHAVĀHETUN TEṢĀṂ TATHĀGATOHY AVADAT TEṢĀṂ CA YONIRODHO EVAṂ VĀDIMAHĀŚRAMAṆAḤ [YE SVĀHĀ]('Whatever events arise from a cause, the Tathagāta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').
For Kerouac, the embodiment of American Zen was Gary Snyder, the Pulitzer Prize-winning Buddhist poet and essayist, who he fictionalized as Japhy Ryder in The Dharma Bums. Snyder was a practicing Buddhist and a translator of classic Chinese texts before Kerouac met him. He was the Zen guru of the Beats at the same time that Alan Watts popularized Buddhism for middle-class Americans in best-selling books and magazine articles of the late 1950s. Snyder had studied with Watts for a while but thought him 'square.' 'He was cool in relation to the people around him,' Snyder once said, referring to 'middle class, needy' Americans, but he was 'never actually cool.' Then Snyder added with a wink, '[and] you know what I mean, as the Big Bopper says,' invoking the rock-and-roll classic 'Chantilly Lace' for those hip and in-the-know.
No claims were made by him [Buddha] to any unalterable truth, nor did he demand that his teachings should simply be accepted, taken on trust or acquired through an act of faith. Instead he [Buddha] encouraged those who wished to make the spiritual journey he himself had undertaken to experiment for themselves as individuals, retaining what was useful to them and abandoning what was not.
Those who had seen eyes like hers before understood instantly that she was a woman who had suffered, but wore it well, with dignity and grace. Rather than dragging her down into depression, her pain had lifted her into a peaceful place. She was not a Buddhist, but shared philosophies with them, in that she didn’t fight what happened to her, but instead drifted with it, allowing life to carry her from one experience to the next. It was that depth and wisdom that shone through her work. An acceptance of life as it really was, rather than trying to force it to be what one wanted, and it never could be. She was willing to let go of what she loved, which was the hardest task of all. And the more she lived and learned and studied, the humbler she was. A monk she had met in Tibet called her a holy woman, which in fact she was, although she had no particular affinity for any formal church. If she believed in anything, she believed in life, and embraced it with a gentle touch. She was a strong reed bending in the wind, beautiful and resilient.
Beginners will first meditate upon equanimity. Once that is established, they will then meditate upon the remaining three [immeasurable qualities of love, compassion, and joy]....First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of beings all at once. Meditate like this without cli
I have found that this is pretty radical notion for anyone who was raised with a strong Christian background. Within that religious tradition there is an emphasis on original sin, which dictates that we area bacically not good at all but must work for our salvation. Within the Buddhist tradition we are saying the opposite: actually you are basically good. You are basically wise. You are basically kind. You just need to discover that truth and develop confidence in it.
It’s said that the Buddha’s enlightenment is great than that of a traveler setting out, in the same proportion as the heavens are bigger than what can be seen of them through the eye of a needle. But in both cases, what you see is the sky.
Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life.The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances.I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances.It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.
Those who ignore or belittle karmic cause and result are followers of the nihilist heretics. Those who base their confidence only upon the view of emptiness will plunge lower and lower toward the extreme view of nihilism. Those who catapult into this negative direction will never find freedom from the lower states of existence and will be far removed from the higher realms. They say that doctrines emphasizing conventional meanings such as cause and result, compassion, and meritorious accumulations will not bring buddhahood, whereas the uncontrived definitive meaning that resembles the sky is what the great yogis must meditate upon. Among nihilistic views, that is the epitome; and among lower paths, that is the lowest of all. How amazing to claim that, by blocking the cause, a result can be accomplished.
I shall never forget the peace of his hermitage amidst the eternal snows and the lesson he taught me: that we cannot face the Great Void before we have the strength and greatness to fill it with our entire being. Then the Void is not the negation merely of our limited personality, but the Plenum-Void which includes, embraces and nourishes it, like the womb of space in which the light moves eternally without ever being lost.
The bells of the Gion monastery in India echo with the warning that all things are impermanent. The blossoms of the sala trees teach us through their hues that what flourishes must fade. The proud do not prevail for long but vanish like a spring night’s dream. In time the mighty, too, succumb: all are dust before the wind.
Some Buddhists have criticized secular Buddhism because they think it waters down Buddhism. I like to think of it as adding Buddhist flavoring to the sparkling water of secularism.
Omo explains Buddhism to Robbie:‘Some human dudes believe in reincarnation. Being born more than once? As if once wasn’t bad enough. Like, suppose the universe is a hologram, and the human dudes are outside the universe and some big ugly cosmic dude beams them into the hologram.’‘Why does he?’ asked Robbie.‘Because he wants to fuck with their heads. And it’s like his universe, his rules. So the proto-human dudes get sent into a body, and the body is male or female and more or less athletic, and more or less clever and good looking. And they live their lives and when it ends they are back in the place outside the universe until the big ugly cosmic dude decides he wants them back again to fuck with their heads some more, so the next time they might be a boy instead of a girl, and better looking, not so athletic, more quick tempered, less optimistic, whatever, whatever and so it goes on until they learn so much stuff that the big ugly cosmic dude can’t fuck with them any more and the proto-human dudes don’t get beamed into the universe any more. Unless the dudes want to be. Which would be weird.
Sit down and have a cup of coffeeWith your firm conviction that they're out to get youSit down and have a cigarette with your awful fear of deathI saw Milarepa at the all-night diner sharing a table with his personal demonsHe said You've got to invite them in with compassion on your breath Stop running away, 'cause nobody runs as fast as pain and sorrowStop pushing away, you're just making it hardStop putting it off, 'cause it'll be back to kick your ass tomorrowBreathe in, breathe out, let down your guardSit down and start shooting the shitWith the fear that you'll never measure up to your idealsSit down and have a bottle of beer with the ache of all you've lostI saw Milarepa at the coffee house having a Danish with his hurts and hatredsHe said You've got to invite them in, or you pay ten times the cost.Stop running away, 'cause nobody runs as fast as fear and loathingStop pushing away, you're just making it worseStop putting it off, cause it'll be back again in different clothingJust pop the clutch and go into reverseInvite them in and let them be there while you learn to stand itInvite them in and give them room to stomp and shoutWhen they can come and goThey won't be always pounding on your doorIf you let them in you can let them out.Sit down and have a conversationWith the loneliness that's eating you aliveSit down and watch a sunset with your overwhelming rageI saw Milarepa at the corner bar buying a round for the monsters in his heartHe said They're really not so bad when they're let out of their cageStop running away, 'cause nobody runs as fast as pain and sorrowStop pushing away, you're just making it hardStop putting it off, 'cause it'll be back to kick your ass tomorrowBreathe in, breathe out, let down your guard
I have found that we need to maintain relationships with all spheres of society: the local community, politicians from all parties, business leaders, artists, and farmers....We don't favor one kind of person over another, or one political party over another...My goal is for them to use the method and concept of Chan practice to benefit their work and their organizations....That is our duty.
There is no reason for a sound faith to be irrational. A useful faith should not be blind, but should be well aware of its grounds. A sound faith should be able to use scientific investigation to strengthen itself. it should be open to the spirit not to lock itself up in the letter. A nourishing, useful, healthful faith should be no obstacle to developing a science of death.
If the eye never sleeps,all dreams will naturally cease.If the mind makes no discriminations, the ten thousand things are as they are,of single essence.To understand the mystery of this One essence is to be released from all entanglements.When all things are seen equallythe timeless Self-essence is reached. No comparisons or analogies are possible in this causeless, relationless state.Consider movement stationaryand the stationary in motion,both movement and rest disappear.When such dualities cease to existOneness itself cannot exist. To this ultimate finalityno law or description applies.
Chöd is conventionally and misleadingly seen as analogous to, if not derived from, shamanic initiatory dismemberment visions, as well as dualistic anti-body ascetic practices. Two of the elements most commonly referenced by authors in their "identification" of Chöd and/as shamanism—the dismemberment/sacrifice of the body and "demonology"—are presented in an oversimplistic fashion. In the first instance, the numerous Buddhist precursors for the offering of the body provide ample testimony to the ethical and meritorious status such acts have in the Buddhist imagination. As for the "demonology" of Chöd, one must keep in mind the psychology and philosophy of mind that explicitly undergirds the discourse of Düd [Skt: mārā] in Chöd.
But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so—it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
As long as we're in a state of confusion, overwhelmed by the three conflicting emotions, trapped in cyclic existence, we're not happy and we can't benefit sentient beings. Even though we think we might be benefitting them, ultimately we're not. The only way to really be of benefit, to ourselves and others, is to establish the status of buddha. There's nothing better than this. But until we purify our unwholesome karma, especially that of the body, there's no buddha—the buddha will not exist for us.
What is personal death?Asking this question and pausing to look inward - isn't personal death a concept? Isn't there a thought-and-picture series going on in the brain? These scenes of personal ending take place solely in the imagination, and yet they trigger great mental ad physical distress - thinking of one's cherished attachments an their sudden, irreversible termination.Similarly, if there is 'pain when I let some of the beauty of life in' - isn't this pain the result of thinking, 'I won't be here any longer to enjoy this beauty?' Or, 'No one will be around and no beauty left to be enjoyed if there is total nuclear devastation.'Apart from the horrendous tragedy of human warfare - why is there this fear of 'me' not continuing? Is it because I don't realize that all my fear and trembling is for an image? Because I really believe that this image is myself?In the midst of this vast, unfathomable, ever-changing, dying, and renewing flow of life, the human brain is ceaselessly engaged in trying to fix for itself a state of permanency and certainty. Having the capacity to think and form pictures of ourselves, to remember them and become deeply attached to them, we take this world of pictures and ideas for real. We thoroughly believe in the reality of the picture story of our personal life. We are totally identified with it and want it to go on forever. The idea of "forever" is itself an invention of the human brain. Forever is a dream.Questioning beyond all thoughts, images, memories, and beliefs, questioning profoundly into the utter darkness of not-knowing, the realization may suddenly dawn that one is nothing at all - nothing - that all one has been holding on to are pictures and dreams. Being nothing is being everything. It is wholeness. Compassion. It is the ending of separation, fear, and sorrow.Is there pain when no one is there to hold on?There is beauty where there is no "me".
Many people who have an interest in politics feel they should proclaim—loudly, and at any given time—what their views are and why the “other side” is wrong. These proclamations appear in many forms, from scathing letters to the editor to frothing-at-the-mouth comments on blogs and internet videos. Although expression and debate are vital parts of policymaking, political speech should be used to push forward ideas that will help others.
Impartial, compassionate, brave, and understanding…these are the traits that come with putting the Noble Eightfold Path into practice. By following this path, anyone can become the kind of leader the Buddha hoped to see—a leader of peace.
If we lack the proper antidotes of emptiness and bodhichitta, we will not be able to control our minds when frightening appearances manifest. It is considered a sign of progress in this practice if we go unconscious, and then, when we wake up, have forgotten our names and whose bodies we have! This is the ceasing of clinging to the body.
When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'—the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.
First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves.
...if we seek the permanence of an object as something existing from its own side, we discover something inexpressible. If we take three sticks and place them together in a certain way, they will all stand up. If each of the sticks could stand under its own power, it would remain standing even if the others were removed, but they cannot. In this way we must understand dependent arising precisely. Another way of thinking about it is to consider clothing. Only when cloth is of the correct color, shape, and so forth is it labeled "clothing." Or think of a clock. Whenever we see a clock, we label it a clock, but if we were to separate the component pieces, then the "clock" would cease to exist, because no basis of imputation would remain. In actuality there was no truly existent clock in the first place—only the causes and conditions fit to be labeled a "clock.
As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or are ordained, whether celibate or married, living in the monastery or living in secular society.
As long as we practice with a vow to help others, we are the Bodhisattva of Great Compassion, and we become the leading figure in the Heart Sutra, whether we are a layperson or are ordained, whether whether celibate or married, living in the monastery or living in secular society.
Love requires learning to love ourselves in the mirror, and learning to look other people in the eye. Buddhism, in turn, asks us to pause and look at even the subtlest causal connections and take our appreciation of them to greater depths.
The forms of the central and surrounding deities... should not be protruding like a clay statue or cast image, yet neither should they be flat like a painting. In contrast, they should be apparent, yet not truly existent, like a rainbow in the sky or the reflection of the moon in a lake. They should appear as though conjured up by a magician. Clear appearance involves fixing the mind one-pointedly on these forms with a sense of vividness, nakedness, lucidity, and clarity.
On the other hand, we can all call to mind the case of seeing the same thing many times over and over. Everyone has had the experience of having their impression of a particular object change depending upon their feelings or conditions at a given moment. This is because the object is seen under the influence of the mental state of that moment. Of course, at the time when we are looking at something, we are generally not aware of the way our feelings are being protected into the situation.Seen in this way, our so-called cognition, or the action of discerning the meaning of things as they are perceived by us, is never in any case a perception of the external world exactly as it is, but rather a world that can only be apprehended via its interface with our present mental state. In other words, it is nothing other than our own mind that constructs things and determines their content. This is the meaning of "consciousness-only," or "nothing but the transformations of consciousness." And, if we turn this around, we ourselves are nothing other than things that dwell in a world defined by the limits of that which is knowable by the functions of our own mind.
We live our lives based on the assumption that we directly perceive, and are accurately interpreting, objects with a fair amount of accuracy. Since we naturally assume that we are apprehending objects of cognition as best as possible, it does not occur to us that we are purposely twisting the object before our eyes to fit our own convenience.
I loved the quiet places in Kyoto, the places that held the world within a windless moment. Inside the temples, Nature held her breath. All longing was put to sleep in the stillness, and all was distilled into a clean simplicity.The smell of woodsmoke, the drift of incense; a procession of monks in black-and-gold robes, one of them giggling in a voice yet unbroken; a touch of autumn in the air, a sense of gathering rain.
Just calling one's practice "approach and accomplishment" and staying in retreat for years will produce nothing but hardship. Completing hundreds of millions of mantras will not even bring the warmth of the ordinary qualities that mark one's progress on the path! In other words, if the essential points of the path are not taken into account, perseverance will amount to nothing more than chasing a mirage.
The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have...Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.
O Brahmana, it is just like a mountain river, flowing far and swift, taking everything along with it; there is no moment, no instant, no second when it stops flowing, but goes on flowing and continuing. So Brahmana, is human life, like a mountain river." As Buddha told Ratthpala : "The world is a continuous flux and is impermanent.
Before I had studied Chan for thirty years, I saw mountains as mountains, and rivers as rivers. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and rivers are not rivers. But now that I have got its very substance I am at rest. For it's just that I see mountains once again as mountains, and rivers once again as rivers.