nature minding itself…

Posted: July 5, 2013 | Author: | Filed under: mindfulness | Tags: , , , | Leave a comment

Perfection is in the mind. And perfection for me, in my present state of mind, is being mindful of the presence of nature, of nature perfecting itself despite all the attempts of humanity to disrupt that process of perfecting. Indeed, the attempted disruptions themselves illustrate perfectly the perfectibility of nature itself, a perfectibility no human technology could ever match. And in these long summer days of warmth and sunshine, as nature surges towards its climax of fruitfulness, I watch with awe and wonder at the mysterium tremendums of the hive-mind of honey bees manifesting itself perfectly as the bees fly back across my wildflower meadow of a garden to my bee-hive, loaded with pollen of many different hues, ready to make the stores of honey that is one of nature’s wonder-foods. The mere sight of the bees, amidst the verdant splendour of the wildflowers, is honey for my soul and stirs me into deeper mindfulness of the exquisite pleasure of just relaxing into being harmoniously present with nature, of just enjoying the blissful moment of nature’s natural non-duality, of mind mindfully noticing nature minding its own business.

The Three Patiences

Posted: July 2, 2013 | Author: | Filed under: Buddhism, Mahayana Buddhism, meditation, spirituality, Tibetan Buddhism | Tags: , , , , , , , , , , | 3 Comments

The Patience of Enduring Suffering

Enduring suffering is a natural state for all of us. If we did not experience suffering we would have no negative karma ripening. This is not possible in this world, so we all experience suffering. Understanding that brings compassion – “I am one of many”. Enduring suffering is the natural state for our whole life.  Happiness is a relief from suffering when things seem to be going right. But things cannot go right for ever, and even apparently fortunate people experience unhappiness. “What is my unhappiness compared with anybody else’s? It is natural for me to experience unhappiness because everybody else is.”  Understanding this is gaining the Truth of Buddha’s First Teaching – the teaching on the First Noble Truth, True Sufferings.

We should not be unhappy when we are experiencing pain, but glad for we are experiencing dharma. When we are happy, and things are going well, we hardly remember Dharma, but when we are suffering we can use it to remind us of the truth of Buddha’s teachings – All Beings experience suffering.

The Patience of Not Retaliating

The reason we retaliate is because unexpected harm causes anger to flare within us. This is Buddha’s second Noble Truth (True Origins) which states that all harm arises from either delusions or karma.

Examining my mental continuum throughout all my actions,

As soon as a delusion develops

Whereby I or others would act inappropriately,

May I firmly face it and avert it.                 (Geshe Langri Tampa)

We expect not to be harmed and so when we are, anger rises automatically. As long as we expect not to be harmed, so will we always have anger.  Only when we have changed our expectation to that which understands the true nature of phenomena is to arise in dependence on karma, will be free of anger arising. Anger arises only because we do not expect the world to conflict with our wishes. Because Buddha teaches that the world will always conflict our wishes, in the three states of discontent, so anger will always arise. When we have conquered the three states then the world will not conflict our wishes because our wishes will be in line with Buddha’s teaching, and anger and all other delusions will not arise.

The Patience of Definitely Perceiving Dharma

When we start to perceive emptiness, and the way it arises, we can face up to Dharma. Dharma means phenomena or things. So, when we are seeing things we are perceiving dharma. Allowing things to happen is a way to practise. For instance, if we are at a festival and we see a group of people who appear to be not too pleased with us we could slink off, or we could go up to them and face our karma. In the latter case, we are going against the natural way of things to avoid conflict. By accepting the pain of unhappiness we are accepting karma – and it disappears. This is a way to release karma. If we face up to all unpleasant karma, eventually we will have nothing left to throw at ourselves. We will be free of our negative karma. This ends the Buddha’s teaching on the second Noble Truth – True Origins. By bringing karma, negative karma, to an end – all suffering is extinguished (nirvana, True Cessation, The third Noble Truth) and we are enlightened (the completion of True Paths, The fourth Noble truth).

This Patience could also be called the Patience of Definitely Sitting in Dharma. Attempting to meditate can be painful on our time, our pleasure, our body and our mind. As we overcome each of these we can congratulate ourselves on definitely practising the Patience of Sitting. The suppleness in our mind and body arising from the accumulation of virtue and the release of pure wind is our reward. As we realise emptiness so our meditation continues even when we are not sitting. Metaphorically this is still The Patience of Sitting in Dharma because we see all phenomena as related to our mind, and hence related to our karma. Since all negative karma is painful, so are all phenomena arising from that karma. This is Definitely the Practice of Sitting in Dharma where ‘Definitely’ means emptiness.

the psychology of tantric practice

Posted: January 18, 2013 | Author: | Filed under: meditation, Tibetan Buddhism | Tags: , , , , , | Leave a comment

A book I have just finished reading , The Psychology of Buddhist Tantra, by Rob Preece, has been so compelling that I felt I had to share a few thoughts of mine about it. I have not read a book that so successfully helped me to start putting Buddhist Tantra into some sort of overall context, especially within the cultural context that we have here in the West. Preece concentrates on comparing Buddhist Tantra with the psychology of the Jungian tradition of psychotherapy, and he does that very successfully, although I think it would also help greatly if Buddhist tantra were also put within the context of the wider world of Western psychology generally, especially within the emerging discipline of positive psychology, whose research findings in recent years are rapidly influencing the Western view of what facilitates the most positive mental states. Jung does not get as much publicity, I feel, as he deserves, which is a  shame as his view of the mind is very subtle and nuanced, but he had, as Preece explains, a blind spot when it came to his view on Westerners’ ability to use meditation effectively. He was overly pessimistic on this, which is ironic as his psychological views are actually an asset in helping westerners to get an intellectual grasp on the deeper significance of tantric symbolism and how it can be integrated with the symbolism we are familiar with through our Western cultural heritage, which influences us greatly even if we are not consciously aware of that influence. Jung does a great job in exploring the archetypal images that come up time and again within  Western culture and which reveal the unconscious drives and energies that influence our conscious thinking. Preece usefully links up some of the archetypes Jung explores with the archetypes that lie behind tantric symbolism. For example, Preece makes the interesting point that Heruka Chakrasambara is very similar to the roles played by Dionysus and Kernunnos in Western culture, and that the Western language of alchemical transformation is analogous to the symbolism of ‘generation stage’ tantra, especially with regards to the ‘inner offering’.

Preece makes the very valid point that Westerners practising Tantra may actually create problems for themselves if they do not have the necessary degree of psychological stability and that Western psychotherapy has much to contribute to help Westerners achieve this, especially as Eastern teachers of Tantra, according to Preece, often display a lack of understanding of the psychological complexes and problems that are familiar in Western societies. Tibetans may be very concerned about ‘spirits’  and ‘demons’ interfering with tantric practice, but Westerners are usually more concerned with dealing with memories of traumatic events or dealing with emotional issues arising in childhood, especially in their relationships with their parents.

I particularly liked Preece’s point about tantric practice having to be integrated into a deliberately cultivated sensitivity to the natural environment in which the practice is done. Tibetans certainly had a very keen sensitivity to how the energy forces within their local environment influenced, and were influenced, by the energy-winds within the human body, and that keeping the body in harmony with nature as it is experienced is a crucial part of successful tantric practice as well as ensuring that the individual feels an integral part of the surrounding world. Preece links this need for heightened nature sensitivity with a fascinating explanation of how mandalas work from a psychological perspective.

Anyway, Preece convinced me that making tantric practice come truly alive is very difficult  unless it can be translated within one’s own understanding of how one’s psychological life, especially one’s emotional experience, works. And that understanding perhaps depends crucially upon cultivating an increasing sensitivity towards how tantric symbolism needs to  be interpreted through ones’ own understanding and experience of the symbolism and archetypes of one’s own culture. It also needs, I think, a growing understanding of how one’s own experience of one’s immediate natural environment can be integrated with that tantric symbolism so that the mandala becomes a living manifestation within one’s life experience. Just jumping in and trying to impose an alien Tibetan tantric symbolism upon one’s mind without any kind of awareness of how one’s Shadow side could be dangerously and uncontrollably unleashed into conscious awareness seems to me now like reckless folly. And with that provocative claim, I take my leave – for now!

reflections upon a day of Dharma retreat

Posted: January 6, 2013 | Author: | Filed under: Buddhism, meditation | Tags: , , | 4 Comments

I had the great good fortune of engaging in another retreat day today, with a great company of fellow retreaters, and under the expert guidance of a true Kadampa practitioner, one who is, for me, infinitely more authentic, and with far greater integrity and compassion, than the vast majority of so-called Kadampa teachers within the tradition that I was once so recently part of. Once again, as on the previous retreat day I attended, I was able to engage in plenty of meditation and share my feelings about it afterwards with others in the group in a totally egalitarian, compassionate, and non-judgemental atmosphere. It felt like being in a  perfect Dharma centre, one that was open, tolerant, and free from any hierarchical  boundaries. There was no need for deference, no need for submission to authoritative definitions of exactly what should be done and how, only a willingness to submit to normal rules of care and consideration for others within the group in the same way as we should anywhere else in society. There was no organisation to subscribe to, no pressure on people to do anything other than participate in any way they felt comfortable with. Any volunteering that needed doing happened spontaneously and enthusiastically without any need for people-management. The warmth and kindness in the room was palpable and the conversation very focussed on the Dharma. If only it could always be like this! But, on reflection, that it was like this today is enough. For every day like today is a confirmation of what is possible, of what a Buddhist sangha can be like, of how one can feel totally at home in a community freely coming together to study and practice Dharma without trying to impose limits on one another’s expression of that Dharma. It was very liberating to be with the band of Dharma practitioners I was part of today, a band which was quietly getting on with the business of enlightenment one meditation at a time. I am rejoicing in today for all it is worth, for the memory of such a day as today will be added to all those other positive memories I have that will help to ignite and sustain the bliss of loving-kindness within my heart that will one day hopefully blaze into the full radiance of spontaneous bodhichitta. I have nothing but gratitude for all those who helped make today such a special day of refuge in the Dharma.

carry on breathing…

Posted: January 3, 2013 | Author: | Filed under: meditation, spirituality | Tags: , , , , , | Leave a comment

Following on from my previous post about the breath, I would like to suggest that the breath meditation in Buddhist practice can take on a far greater significance than if we restrict ourselves to just a contemplation of simply its effects upon mindfulness. We can go on to contemplate the ways in which the breath illustrates in a very sensuous, immediate form, our utter dependence upon, and interdependence with, all other living beings and with the very landscape within which we breathe. Our breath is the living interaction we have with all of life, the literal connecting of ‘outer’ with ‘inner’ in a continuous two-way process that constitutes the most basic and essential rhythm of not only life but our awareness, our mindfulness, and our speech and language, and all the other forms of communication that comes from speech. David Abrams, in his book, The Spell of the Sensuous: perception and language in a more-than-human world, talking about the air we breathe, says that it is:

…this unseen enigma is the very mystery that enables life to live. It unites our breathing bodies not only with the under-the-ground (with the rich microbial life of the soil, with fossil and mineral deposits deep in the bedrock), and not only with the beyond-the-horizon (with distant forests and oceans), but also with the interior life of all that we perceive in the open field of the living present – the grasses and the aspen leaves, the ravens, the buzzing insects and the drifting clouds. What the plants are quietly breathing out, we animals are breathing in; what we breathe out, the plants are breathing in. The air, we might say, is the soul of the visible landscape, the secret realm from whence all beings draw their nourishment. As the very mystery of the living present, it is that most intimate absence from whence the present presences, and thus a key to the forgotten presence of the earth.

This is just wonderful! The key to reconnecting ourselves in a deep way with nature and therefore to developing a respect for the natural limits we must work within for a sustainable future, which is the key to solving the greatest challenge mankind has ever had to face – namely, the threat of catastrophic climate change due to runaway global warming – is literally right under our noses! By perceiving our breath as our sacred reminder of our embodiment within all of nature and with all living beings, we are therefore empowered to recognise that we are, all of us, nature itself, that all of nature breathes through us and that to care for nature is to care for ourselves and all other living beings at the same time. As Abrams says:

For it is the air that most directly envelops us; the air, in other words, is that element that we are most intimately in. As long as we experience the invisible depths that surround us as empty space, we will be able to deny, or repress, our thorough interdependence with the other animals, the plants, and the living land that sustains us. We may acknowledge, intellectually, our body’s reliance upon those plants and animals that we consume as nourishment, yet the civilized mind still feels itself somehow separate, autonomous, independent of the body and of bodily nature in general. Only as we begin to notice and experience, one again, our immersion in the invisible air do we start to recall what it is to be fully a part of this world.

After having read this, my breathing meditation will never be the same again. It will take on a depth and meaning even greater than it already does, and it will hopefully not only increase my mindfulness but also help to deepen and strengthen that compassionate wish to help all living beings that is at the basis of any bodhisattva path.

breathing life into meditation…

Posted: January 2, 2013 | Author: | Filed under: Buddha, meditation, mindfulness, Uncategorized | Tags: , , , , , | 2 Comments

Yesterday I started to resume a daily meditation routine after several months of not being able to do so for various reasons, and one of my New Year resolutions was to do so assuming that I would have to start all over again, from the beginning, asasuming I was completely lacking in any real Dharma knowledge or skill (probably true anyway!). I tried to adopt a ‘beginner’s mind’. But where to begin? With what is most obvious, for me anyway: resting in the simple awareness of my breath. Afterwards, this led to the following contemplation:

We humans are, like all other phenomena, dependent-related phenomena, and the most important phenomena, both in terms of number and degree of dependency, are all those phenomena in the natural world, in our immediate eco-system, that we are interacting with, that we are inextricably linked with. An immediate example is the air itself, containing the vital oxygen that we breathe in continuously in order to fuel the chemical and physiological transformations within our bodies that sustain our life moment by moment. Even if one has no scientific knowledge at all, a phenomenological appreciation of the mere fact of breathing reveals one’s dependence upon the whole atmosphere around oneself, an atmosphere that appears to fill the whole of space, to be limitless, inexhaustible, and to have no boundaries, and that merely to hold one’s breath for long  enough is to immediately create increasing physical distress which can only be alleviated by resuming breathing.

It is no coincidence that one of the most basic meditations in Buddhism is focussing and sustaining attention upon the breathing process, which is at the core of our embodiment within the natural world that is our life-support system’. Our breathing breathes life both into our meditation and generates awareness of our dependence upon ecological phenomena for our very awareness itself. By becoming more aware of the actual process of breathing we automatically become aware of awareness itself, which co-originates with the intake of air itself. Perhaps this union of in-breathed air with awareness is behind the long association of breath with spirit,  pneuma,  prana. But for me, the breath is proof of the embodiment of awareness within the ‘material’ or ‘physical’ world. even though awareness feels, especially in its reflexive mode, as being ‘non-material’, as transcending the material world, or as an emergent property of the material world, as somehow a phenomenon separate from the material world. The Buddha appears to have known that the breath is such a potent gateway to a deepening of mindfulness precisely because it is such an obvious and easy gateway towards a greater awareness of the myriad of ways in which the many mutually interacting, and mutually dependent, mental and physical sensations and processes that make up the human consciousness of the world. Just by following the breath deeper into its constituent and supportive physical processes and then going further into following all the subtle mental and emotional processes that are concomitant, or associated,  with the breath, one can actually traverse the entire route to enlightenment, as outlined in the sattipattana sutta.

At no stage in the development of the breathing meditation could this dependence of the breath, and hence of our entire existence as a living being, upon the wider natural world, ever be forgotten, as the breath responds in every way to the condition of our environment. fresh air invigorates, stale air debilitates. breathing air in a room filled with fragrant incense and/or flowers can have a dramatic effect on the quality of meditation. Prehaps holy sites where much meditation, contemplation and prayer has gone on has air add qualities to the air that makes breathing the air there particularly powerful; not for nothing do we talk about the ‘atmosphere’ of a place or building. And, of course, we all breathe within the same atmosphere, we share the same air, so we are all connected to each other and all living beings through the air itself. By polluting the air in any way, we are harming all loving beings to some degree. And we are as humans, polluting the atmosphere in a colossal way through our collective carbon emissions with consequent colossal consequences for all living beings. A very natural way, therefore, to become more environmentally aware is simply to be more aware of our breath and its key role in all of our own life, both physical and mental, and in the life of all beings.

The Dharma of walking upon the hills…

Posted: January 1, 2013 | Author: | Filed under: Buddha, mindfulness | Tags: , , , , , , | 3 Comments

New Year’s day dawned bright and sunny, perfect for a walk upon the South Downs, from Willingdon to Jevington and back again. The air was mild, with a fresh breeze, and the visibility was near perfect, allowing breathtaking views across the Channel coast and towards the Weald, as well as along the rolling Downs itself. OK, just another walk, but this walk was different because it gave me an opportunity to contemplate what I have been reading about, namely the idea explored by David Abram in his book, The Spell of the Sensuous, that one of  the ways to reconnect deeply with nature generally is to practice becoming mindful of how our awareness is embodied within, and inseparable from, the wider landscape and eco-system we are habitually interacting with, that even our sense of time and space is not the abstract absolute entities completely independent of nature that we ordinarily conceive them to be, but are in fact generated by, and embodied in, our actual experience of the  natural world itself.

Phenomenologically, the past and future can be seen not as separate facets of our experience connected by an infinitesimal small moment of present time, but as phenomena embodied in the presence of the landscape itself. The ground we walk upon feels like the past embodied; to go into the earth, by digging, mining, etc., is to go into our past, to go down through the layers of the history of the landscape and of the human race. The ground supports our walking just as the past provides the foundation for whatever we do in the present. Likewise, the horizon of our view prevents us from seeing what is beyond the horizon, but as we walk towards that horizon, we move towards the future into the space which is gradually disclosed as the horizon shifts. And hidden within the trees and plants of the landscape is the future of that landscape, that which will grow come the spring and summer, growing from the past that is the soil and the inner structure of the vegetation itself. Past and future merge into one another within the landscape to create a presence within the present, a presence in which the awareness is inseparable from the perceived and felt landscape. The many tumuli along the walk heightened this effect because they were such stark reminders of our ancestors literally become part of the landscape itself, ancestors now becoming the ground upon which we walk, our ancestral past pervading our present, a present which we can gain a wider perspective upon by being able to see further than normal just by being high up on the top of the Downs itself.

Being closer to the clouds and the birds, and having a 360 degree vision over a vast area, looking down upon the land below, is simultaneously a widening of inner vision, a deepening of the sense of time past and time future leading to one end, which is always that timeless moment which is the present felt as presence, as the landscape one is present within, with no feeling of separateness between self and the natural world itself. For me that is a precious kind of Dharma, and I like to think that the Buddha, wandering on his way from forest to hilltop and back again, was engaging in this kind of contemplation, or something similar to it, using his direct, raw immersion in the natural world, as an opportunity to see how all the mutually interacting dharmas of his awareness and the world around him, were all fused into the non-dual immediacy and  presence of the  spatial-temporal unity of just being-in-the-world in the here and now. Anyway, it was a grand walk and a grand way to start the New Year. And a Happy New Year to you all!

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dharma developments for 2013?

Posted: December 31, 2012 | Author: | Filed under: Buddha, Buddhism, mindfulness | Tags: , , , | 2 Comments

What will 2013 bring, especially for Buddhists and Buddhism in general? I hope it brings an increased awareness amongst Buddhists about the prospect of catastrophic climate change and how Buddhists can, indeed perhaps must, get involved in what is arguably the greatest challenge mankind has ever faced: the challenge of reducing the carbon emissions of mankind sufficiently to mitigate the worst effects of global warming and allow mankind, and all other living beings, a reasonable chance of making the necessary adaptations to the inevitable climate shifts without catastrophic losses of life and eco-systems. This seems to me to be a supreme field for bodhisattva activity, as anything that helps to achieve some reduction in carbon emissions or help make the switch to a low carbon society and economy will quite literally benefit all living beings. The urgency of the global warming crisis is such that all of us, especially all of us Buddhists, acting here and now to help deal with this climate emergency, will be engaging in something that will benefit not only this generation but all future generations. This is now a chance for Buddhism to become truly engage with one of the most urgent issues of our time. Many Buddhists from traditional forms of Buddhism realise this and are urging such action, and the book, A Buddhist response to the Climate Emergency, is a tremendously powerful statement by many of the most renowned Buddhist teachers of our time for such engagement by Buddhist worldwide. By far the best website I have come across for exploring the climate emergency further and looking at ways that Buddhists can help deal with it is the Ecological Buddhism website. 2012 was the year in which I started immersing myself in environmental campaigning as part of my bodhisattva field of work, and I hope that 2013 will see a deepening of my commitment, and a widening of my range of activities, in this area.

What is also clear about 2013 is that we will see an ever increasing engagement of Buddhism, especially the more recent and secularised forms of it, with the cutting edge of modern developments in science, technology and cultural innovations generally. Nowhere is this more evident than in the field of computing and the internet. What impresses me is the sheer range and variety of Buddhist websites, and the ever increasing sophistication of those websites. Truly the internet is now contributing significantly to a vast and deep transmission of the Dharma on a global scale and in a myriad of new ways. The challenge is how to marry the advantages of online educational technology for structured, easily accessible learning courses that have built-in interactivity and supported by media resources of all kinds with the advantages of the traditional fac-to-face oral transmissions and the supportive aspects of having a local sangha. Some Buddhist websites are making great progress in this area, but as usual there is much work still to do to fully exploit the potential of the internet for deepening Dharma study and practice. And, of course, there are dangers with an online approach to Dharma, dangers that require the use of mindfulness to keep them in check. But then again, these dangers are themselves an opportunity to deepen that very same mindfulness. I suspect that the use of the internet to spread the Dharma is just as big a challenge to traditional ways of Dharma transmission as the transfer of the original purely oral teachings of Buddha into a written form, and later on the mass production of the originally hand-written texts through the use of printing, an innovation that enabled the Dharma to spread quickly throughout the vastness of China. A good summary of some of the key issues concerning Buddhism and the internet is Sean Healey’s article. And by online, I mean not just desktop computers but also mobile phones and tablets. The proliferation of Buddhist apps for such devices may represent a quantum leap for the uptake of Buddhist ideas and practices on a mass level, if such apps gain traction and popularity. The development of such apps is very much discussed in detail by the techno-savvy guys at Buddhist Geeks.

 

But perhaps the most significant, if less obvious, way in which Buddhism may evolve in 2013 is through a subtle deepening of the engagement of traditional Buddhism with modern psychological research and practice. This has been going on for some years now and will no doubt continue. Buddhism is arguably a psychological world-view in itself, and certainly modern psychologists have recognised in Buddhism a rich source of ideas about human psychology. Modern psychology has a huge if often unacknowledged influence upon modern ways of thinking about the mind and thinking in general, so any engagement of Buddhism with modern psychology gives Buddhism a  chance to exert a wider influence upon society in general, although in the process Buddhism itself undeniably starts to become influenced by modern psychology itself. Certainly Buddhism has been mined by modern psychologists for ideas about how to introduce mindfulness training into health care settings, and this secular application of Buddhist principles is making substantial headway in clinical psychology, certainly in the US and the UK, and is a fascinating story in itself, as described very well by Vishvapani in his excellent blog on Buddhist issues. I would argue that the best Buddhist websites attempt to combine the best of online educational technology, itself heavily influenced by modern educational psychology research, with the most important aspects of Buddhist psychology to create new and innovative ways of transmitting the Dharma. But that is another fascinating story in itself.

And I would argue that the best of the newly emergent sanghas are those which recognise that traditional forms of Buddhism cannot be harmoniously transplanted to the West without an awareness of the particular psychological make-up of people within Western culture and the particular needs many people attracted to Dharma have of either psychotherapy of some kind or some help to understand what a basic positive psychological state is before they engage too deeply with advanced Buddhist practices. That is why I would recommend to all Buddhist practitioners works such as Toward a Psychology of Awakening by John Welwood and The Psychology of Buddhist Tantra by Rob Preece. Both Welwood and Preece are Buddhist practitioners of long-standing but are also qualified psychotherapists of long-standing, and their works point out the dangers of an uncritical acceptance of the psychological and emotional demands of certain traditional Buddhist principles and practices, dangers which can be avoided or overcome through a sensitive application of Western, non-Buddhists psychological and psychotherapeutic principles. I myself wish I had read these books before I had engaged too deeply with the New Kadampa Tradition of Buddhism, as these works enlighten me on some of the mistakes that both I and the management of the NKT have made with respect to managing conflict within the NKT centre I belonged to and the wider NKT in general. But such mistakes are not confined to the NKT. Many other Buddhist traditions have had similar traumatic lessons in conflict management, and many will continue to do so as long as the resources already within our culture for helping to deal with them are ignored or demeaned by those traditions because of a lack of humility about the limitations of traditional forms of Buddhist practice or Buddhist governance.

Anyway, we’ll see what 2013 brings. May you all have a very Happy New Year, filled with much peace and joy!

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ending the year on a positive note…

Posted: December 30, 2012 | Author: | Filed under: Buddha, meditation | Tags: , , , , | Leave a comment

Today was my last retreat day of the year, and what a profound one it was for me and, I think, for those with me as well. The true meaning of ‘positivity’ was very much the theme of the retreat day and certainly a very positive atmosphere was generated by us retreatants. The brief but complete retreat instructions given by the retreat facilitator was enough to launch us all on the interior quest for the source of positivity itself, a quest that is in itself a very positive movement of the mind given that the quest is dependent upon the conviction that such a source of positivity does actually exist within the mind. For me, that source of positivity is nothing less than the true nature of the mind itself, that “brightly shining mind” that Buddha talks about in the Pali Canon, that basic, intrinsic awareness that is naturally radiant like a sun, naturally positive, naturally loving and compassionate, naturally perfect in its clarity, naturally pure in its silent, still presence and naturally manifest whenever I allow myself to abide in the peace and tranquillity of the here and now. Today’s retreat once again brought that inner truth home to me and marked the perfect end to a year that at one point threatened to be an annus horribilis. Instead, the year has turned out to be a turning point for me, a liberation from the constraints of people trying to impose their interpretation of a ‘pure’ Buddhist view and practice upon me and my colleagues, and a discovery of how no practice can be ‘pure’ unless it succeeds in giving one access to the natural purity of the mind itself, a purity that can only be understood and verified by the direct experience of it in one’s own meditation practice, a practice that often follows its own natural path regardless of what the instructions of the ‘textbooks’ or ‘manuals’ of any tradition might stipulate as necessary or essential.

The only pure, qualified teacher, or guru, that can ultimately be depended upon is the inner voice that one hears in the depths of one’s meditation, within the sutra that is one’s open heart, open to the wisdom that naturally flows when the dam of delusions is removed, if only temporarily. The ‘outer’ guru is invaluable as a pointer towards the ‘inner’ guru, as the person who introduces one to the nature of one’s own inner guru and the path that leads towards it. I remain grateful for, and devoted towards, the immense kindness of my outer guru for that essential introduction, and that outer guru is, for me, now, inseparable from the inner guru that I have ‘discovered’, or, perhaps more accurately, ‘uncovered’. And given that new-found inseparability of outer and inner guru, the institutional framework within which the outer guru supposedly operates becomes not only irrelevant for me but also seen as merely the temporary stage for the outer guru to act upon. When the outer guru leaves the stage, the stage itself is useless; even worse, the stage itself can become an obstacle to genuine transmission of the Dharma if those who run the stage treat the stage itself as being the outer guru and promote it to others as such. The real stage for the outer guru is always the stage of the disciple’s heart; there is where the real drama of Dharma transmission takes place, and it is there that a tradition lives and continues on across the generations, not on any outer stage, however well advertised it may be by a PR agency or a brand marketing strategy. “All the world’s a stage”, as Shakespeare says, but the stage of the heart constructed in meditation is the only one that matters as far as seeing the performance of one’s inner guru is concerned. But of course that is only my view, perhaps a ‘heretical’ one, typical for one so ‘impure’ as I. But on days such as today, it is a view that helps to give me access to all the ‘positivity’ that I could wish for. And it is days such as today that I live for and benefit from for, as a poet once said, on such days, “one burning hour throws light a thousand ways”.

Stories of The Mad Yogi – 4

Posted: July 8, 2012 | Author: | Filed under: Buddhism, humour, mindfulness, Theravada Buddhism, Zen Buddhism | Tags: , , , , , , | Leave a comment

A lottery ticket blew into my flowerpot. Not a crisp packet, or a newspaper. Two lines of numbers for Wednesday’s draw.

“Do not be fooled by the universe!” I told my students. “It will only let you down! A sign from the Universe that I should use the wealth wisely? No, a sign of sunyata, the worthless, the clothing of samsara. Ignore it and the universe will be yours.”

Confident was I in my practise of Sunyata.

Anyway, there was was only one right number in both lines.

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