Evil monkeys

Of course we homo sapiens are not inherently monkeys, much less evil monkeys; but there is some validity in saying we are hairless primates rather than some superior life form, and that as a species we have managed to couple our creative imaginations with increasing greed and selfishness to entrap, torture, and exterminate millions of fellow living beings (including previous varieties of human).

monkey 1.gif

Carrying on from this article, No Buddhism.

(I called this article “Evil monkeys” because it was quicker than “psychopathic narcissistic genocidal self-important monkeys”).

For me that narrative of evolutionary biology only tells part of a story, yet it has been helpful. I have been feeling keenly that despite my usual pride of being a human being as opposed to, say, a chimpanzee or a squirrel, there is really nothing exceptional about me (or other humans) — we are all part and parcel of samsara, trapped in flesh and blood just like all the other animals.

What is so different about me?! How can I expect a better outcome than anyone else around here? How can I expect that for any of the other hairless monkeys I know? That is scary, as there is visibly infinite suffering in our world; so it has been helping me to develop deeper renunciation and compassion.

Yet at the same time my mind need not be that of an animal for I now have a brief window of opportunity to use my mental power to overcome self-grasping — to see that none of this suffering is really happening, that it is like a dream or a mirage. As I heard Lenny Kravitz sing earlier:

Wake up world before it is too late.

monkey 2.gif(I’ll just remind us all while I’m here of the Buddhist understanding of our minds as formless continuums of awareness that have passed from body to body since beginningless time. Therefore, this body we have right now is just one of countless we have appropriated. Evolutionary biology doesn’t take that continuum of consciousness into account as far as I can tell so, like I say, it only tells part of a story.)

Evil monkeys or enlightened Buddhas – our choice

Buddha is deeply radical in saying that all the things we normally perceive do not exist, and proving it in multiple ways.

Dream things such as dream mountains and dream houses
And the horses and elephants that are created by magicians
Are all mere appearance to the mind –
They do not actually exist.
In the same way, all living beings from gods to hell beings
And all phenomena that we normally see or perceive
Are also mere appearances to the mind –
They do not actually exist.” ~ Norsang Gyatso, quoted in The Oral Instructions of the Mahamudra 

This truth can come to be experienced, giving us actual mental freedom and lasting bliss. Which is what we all want. And all the other teachings of Buddhism — such as renunciation and compassion and even faith — are designed not as something to believe in “out there,” but as mere devices to lead us to the truth of emptiness.

The exercise yard of a bigger prison

The author Harari theorizes that we only ever escape one imagined order by inventing another. He gives some good examples, and funnily enough I just stumbled upon one myself while reading The Week — capitalism will go away if we all believe in socialism instead:

For 40 years, the corporate world has reverently knelt before libertarian economist Milton Friedman and his famed doctrine: “There is one and only one social responsibility of business,” Friedman said, and that is to “engage in activities designed to increase its profits.”

However, at this point in history, for various reasons I won’t get into:

… capitalism is clearly headed for a reckoning …. Real-world experience has undermined free marketeers’ near-theological belief that the unfettered pursuit of self-interest invariably produces the best outcomes for society itself.

We might be headed for “pure and unadulterated socialism” instead.stuck to prison lego

Be that as it may, and whether you think that would be an improvement or not, Harari concludes that replacing one system with another cannot actually free us:

There is no way out of the imagined order. When we break down our prison walls and run towards freedom, we are in fact running into the more spacious exercise yard of a bigger prison.

Overall, I agree with him … BUT ONLY IF WE DON’T REALIZE EMPTINESS. This is the door through which we can finally escape the prison of samsara.

(Interestingly enough, and perhaps not surprisingly, Harari himself is a meditator.)

In the meantime we can still safely agree on some things

An understanding of emptiness allows for us to follow relative reality. We can all agree that this is a blog for example. We will neversapiens 5 find it anywhere if we look for it, so it is not an objective or absolute truth; but it still functions as a blog. That is conventional reality.

I explained here about how things like forests come into being – once the forest exists, insofar as we all agree there is a forest, it functions and we can burn it down and make lots of money.

But although things appear and perform a function, they never exist from their own side. They don’t have to exist from their own side to appear and function – in fact, if they did exist from their own side they could neither appear nor function.

Within that, some relative reality works very well, not least because it brings us inner peace and takes us in the direction of the wisdom realizing the way things are. Geshe-la calls this “beneficial believing”.

For example, developing love and compassion is beneficial believing because it gets us closer and closer to being able to benefit ourselves and others. It is also an expression of our pure, non-deluded nature. Identifying ourselves and others as our pure Buddha nature as opposed to our delusions is also beneficial believing.

Karma functions too. Virtuous actions that derive from a relatively realistic view of things, such as compassion, patience, or love, lead to good results; and actions that derive from delusions — non-virtuous actions (such as gouging out pigs’ eyes so they can’t run away) — lead to bad results. It’s not surprising really that this is the case.

There is relative truth. We want to be happy and free from suffering and some truths and states of mind, including faith, lead us closer toward that. As Voltaire said:

There is no God, but don’t tell that to my servant, lest he murder me at night.

No narrative created by self-grasping can work that great, but some do work better than others. How? Because some bring about some temporary happiness and freedom for ourselves and others, such as those rooted in decency, empathy, kindness, and unselfishness. Others just entrap us more and more deeply in a vicious cycle of selfishness, fear, and pain.

So what can we do for our troubled planet?

We watch the news at record rates; everyone is interested in politics these days it seems. And the more we watch, the more we are in danger of buying into the various narratives we are being fed, and the more we become immersed in our own echo chambers, believing more and more what we’re told. It’s a bit dangerous, frankly. Another maybe slightly relevant quote:

It is impossible to raise an army solely by coercion. At least some of the commanders and soldiers must truly believe in something, be it God, honor, motherland, manhood, or money.

I reckon we could all do with less feverish yet passive following of CNN, Fox news, or Twitter feeds, and spending more time proactively and responsibly working on transforming our own minds and actions.

monkey mindThe point is, we don’t really have much time left, whichever way you cut it. A year goes fast, and how many of those do we have before we die? A month goes even faster and how many of those do we have left – several hundred at most? What we choose to do with this remaining time is incredibly important because who knows whether we’ll have the freedom to choose what to do with our thoughts in our next life. Just ask the veal calf or one of the trillion tortured chickens.

Freedom from illusion

I found this passage from Sapiens somewhat thought-provoking, what do you think of it?

How do you cause people to believe in an imagined order such as Christianity*, democracy, or capitalism? First, you never admit that the order is imagined. You always insist that the order sustaining society is an objective reality created by the great gods or by the laws of nature. People are unequal, not because Hammurabi said so, but because Enlil and Marduk decreed it. Free markets are the best economic system, not because Adam Smith said so, but because these are the immutable laws of nature.

But the point I suppose I am trying to make is that Buddha totally did admit that his teachings are imagined – because everything is. But there is incorrect and correct imagination, and Buddha’s clear and practical teachings are designed specifically to lead us to the realization that everything is imagined, and thus finally to freedom from the illusion.

*I don’t feel comfortable singling out any religion as not revealing the truth of emptiness – it seems very likely to me that enlightened beings (Skt. Buddhas) would do their best to appear and teach in all traditions to reveal this truth one way or another. I have read profound things in Christianity, for example; and I also remember Venerable Geshe-la saying how surprised he was to discover how rich was the English language and therefore how easy to translate profound concepts from Tibetan Buddhism — how it had the deep words “manifestation” and “emanation” for example, which come from the early Christian tradition. I think it is also helpful that we have the words “illusion” versus “reality,” for example, indicating that these ideas are not new. Emptiness doesn’t belong to Buddhism, obviously; it is the only truth for everyone. But Buddha did emphasize and explain it very clearly.

The graying of America

old ageTalking of aging, dying, and getting a move on, I was just reading an article called “The graying of America”, which includes all the dismal statistics and prognoses you can imagine. But the article then suggested optimistically that we could “copy or learn” from other countries in their approach to the problem. That sounded good, for a moment, or at least better than nothing, as I read about hacks for incentivizing old people to keep exercising.

But the good ideas then abruptly dried up, because this is what came next: “Japanese companies such as Sony and Soft Bank are marketing a line of robot puppies and baby seals as a balm for elderly loneliness.”

Whaaa? That’s supposed to reassure me — that I can look forward to a robot baby seal for company?! Yes, apparently: “Just looking at it makes people smile.” Grimly, I would hope, unless they’ve totally lost their marbles. And that’s not all – at the Shintomi nursing home in Tokyo you can now join in a sing-along led by a 4-foot-tall android named Pepper.

Forget the chronic shortage of social security, pensions, and doctors, the decline in GDP, the resetting of crosswalk timers throughout the land, or the epidemic of loneliness as millions of people find themselves trapped in their once comfortable suburban houses unable to walk or drive to the shops. The idea of spending my golden years with a literally mindless robot seal who can neither give nor receive an iota of love, and apparently enjoying it, is what horrifies me the most.

And in my case we’re only really talking a matter of 10-20 years at this point: all the more reason to focus my efforts and for-now-functioning marbles on getting into my heart and out of samsara.

Here is a great poem a friend sent me the other day; she knew it’d be right up my street!:

The Parade

BY BILLY COLLINS

How exhilarating it was to march
along the great boulevards
in the sun flash of trumpets
and under all the waving flags— 

the flag of ambition, the flag of love.
So many of us streaming along—
all of humanity, really—
moving in perfect step,
yet each lost in the room of a private dream. 

How stimulating the scenery of the world,
the rows of roadside trees,
the huge curtain of the sky. 

How endless it seemed until we veered
off the broad turnpike
into a pasture of high grass,
headed toward the dizzying cliffs of mortality. 

Generation after generation,
we keep shouldering forward
until we step off the lip into space.

And I should not have to remind you
that little time is given here
to rest on a wayside bench,
to stop and bend to the wildflowers,
or to study a bird on a branch— 

not when the young
are always shoving from behind,
not when the old keep tugging us forward,
pulling on our arms with all their feeble strength.

Wake up world

The other day I dreamed I was miles from where I needed to be and already late, but instead of getting a move on I was sluggishly trying to figure out something suitable to wear.

Whatever this random dream amongst millions of dreams may mean, far more important is what I noticed upon waking, which is how we just get caught up in our narratives.

Within those nightly parameters we feel we have to figure everything out, whereas all we really need to do to solve everything and get where we need to be is to wake up. Blessed relief. It is all well and good being nice to the people around us in our dream, and accepting their help and kindness and so on, and it makes the dream far more pleasant than fighting and arguing; but, either way, nothing is really going on, and we simply need to wake up. As it says in Request to the Lord of all Lineages:

All my appearances in my dreams teach me
That all my appearances when awake do not exist;
Thus for me all my dream appearances
Are the supreme instructions of my Guru.

Percy in graveyard

Rather than blindly following the crowd or people at work, like a sheep, we have to figure out what narrative or world view we are following and whether or not it is working for us; and use our considerable human ingenuity and will power to escape.

Percy and Jenny

Talking of sheep, I once lived in a huge Buddhist Centre called Madhyamaka Centre, at Kilnwick Percy Hall, way out in the Yorkshire countryside. Two sheep, only two, kept escaping from the neighboring field and hanging out in our rose gardens. We kept returning them, and they kept escaping, we never quite figured out how.

One Tuesday the farmer came to collect his flock for slaughter, and sure enough the two sheep once again sought refuge on our land. When the farmer realized they were missing and came to find them, our Admin Director Nick Gillespie decided on the spot to buy them off him instead.

Percy, the ringleader, was a surprisingly intelligent and personable sheep – one could imagine him reading The Times when no one was looking. Jenny was pretty dumb, but she adored Percy and followed him everywhere, and that was her saving grace. Within a few months, the beloved Percy died of yew poisoning and we all did a transference of consciousness for him. Due to his refusal to follow the other sheep, we like to think that he escaped not just a beastly death but more lives in the lower realms and/or samsara. Jenny escaped relatively due to her good idea to follow Percy – she lived to a ripe old age, along with a couple more lambs to keep her company. Hopefully she followed him to the Pure Land.

Percy and JennyIt takes a special sheep to be that persistent. It takes a special human to be that persistent too, but here we are, and we have to find freedom before the farmer gets here.

Over to you, love your comments.

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No Buddhism

9 mins read.

We are making all of this up as we go along. Always have been. Always will be.  everything depends on mind

That’s the thing I admire the most about Buddhism – it explains so clearly that the only truth is that nothing is really true. Nothing exists inherently. We are creating everything with our thoughts — there is nothing out there existing from its own side. Yet, at the same time, right here right now we have not just the potential but also the option to realize this—and, if we do that, we are finally free. It’s epic.

The phenomena that I normally see or perceive
Are deceptive – created by mistaken minds.
If I search for the reality of what I see,
There is nothing there that exists – I perceive only empty like space. ~ Request to the Lord of all Lineages

The things we normally see — inherently existent things or things outside the mind — do not exist at all. This applies not just to mental constructs such as shared myths, but to our biological reality such as our body or our physical reality such as radioactivity. If we go looking for anything with wisdom, as explained for example in this article about the emptiness of the body, we will find nothing. Emptiness, or ultimate truth, is the mere absence of the things we normally see. As Buddha pointed out in the shortest Perfection of Wisdom Sutra, called the Heart Sutra:

There is no form, no sound, no smell, no taste, not tactile object, no phenomenon.

Not only that, but there is no inherently existent suffering being, no samsara, no Buddhas, no liberation, no enlightenment.

There is no ignorance and no exhaustion of ignorance and so forth up to no ageing and death and no exhaustion of ageing and death. Likewise, there is no suffering, origin, cessation, or path; no exalted awareness, no attainment, and also no non-attainment. ~ Heart Sutra

That means, does it not, that there is even no Buddhism?!

Heart SutraEven emptiness doesn’t exist inherently, from its own side, outside of thought. There are no absolute truths — not even emptiness, not even awareness, not even Buddhas, not even the path to liberation itself.

Which doesn’t leave us with much of a leg to stand upon. But this turns out to be a very good thing, actually the most extraordinary thing, for, as I like to say:

Samsara sucks
Samsara sucks for everyone
But luckily samsara is not real.

Imagined orders

The things we see do not exist, and yet things hang together due to collective agreement or convention. According to Buddhism, everything, whether a corporation or a chair, exists only as mere appearance, via convention or collective agreement.

So corporations and money etc can function because we collectively allow them too. And because of the huge power of human imagination, we have invented all sorts of useful and not so useful things that, for example, have allowed our societies to grow in size and complexity. As it says in the book Sapiens by the Israeli historian Yuval Harari that I mentioned in this last article:

Large numbers of strangers can cooperate successfully by believing in common myths.

The book gives some excellent examples of imaginary constructs – companies such as Peugeot, various world views over the millennia, the American declaration of independence, money, empires, even evolutionary biology itself. People invented all these systems and then got enough people to believe and participate in them for them to moreorless work.

superior imaginationWhen the agricultural Revolution opened opportunities for the creation of crowded cities and mighty empires, people invented stories about great gods, motherlands, and joint stock companies to provide the needed social links …. The human imagination was building astounding networks of mass cooperation.

Everything from myth to religion to nations to moral codes to money are inter-subjective realities according to Harari. They have force for as long as people believe them, and cease to exist the moment people no longer believe them. This explains how people could cooperate in groups larger than 150, giving them a military and security advantage, and encouraging specialization which eventually gave them a technological advantage.

The term Harari uses is “inter-subjective;” and he distinguishes between “objective” and “inter-subjective”:

The inter-subjective is something that exists within the communication network linking the subjective consciousness of many individuals … Inter-subjective phenomena are neither malevolent frauds nor insignificant charades. They exist in a different way from physical phenomena such as radioactivity, but their impact on the world may still be enormous. Many of history’s most important drivers are inter-subjective: law, money, gods, nations.

illusionHarari has a brilliant mind; but I don’t think he goes quite far enough. So I would just like to add, kinda crucially, that Buddha said nothing is objective. I think of the term “inter-subjective reality” as a synonym for existing by agreement or existing by convention. And everything is therefore inter-subjective, existing by convention, including radioactivity! But I agree with Harari on how things you cannot see or sit on have nonetheless had enormous impact on the world.

As it says in Lord of all Lineages:

When I search with my wisdom eye,
All the things that I normally see disappear
And only their mere name remains.

These numerous human narratives, myths, legends, religions, and evolutionary and scientific theories all tell a story, but only ever part of a story, and not an entirely true story. And whether a narrative succeeds in getting us all cooperating and communicating depends entirely on how many people can be persuaded to believe it and thus buy into it.

With this mere name I simply accept everything for the purpose of communicating with others.

Evil monkeys

sapiens 1Homo sapiens have been hands down the cruelest of species, entrapping and torturing and murdering vast numbers not just of other species but our own. We have used our extraordinary imaginations over millennia to become the dominant species on this planet, getting to the top of the food chain despite our relatively puny bodies, using ever more creative ways to indulge our self-cherishing and profit-driven attachment, even making virtues of them along the way.

But what has been our undoing — for example our own species now being on the verge of extinction on this planet — can also be our saving. Our imagination can be used for evil, but it can also be used to transcend.

Conspiracy theories are not helpful

I was talking to a conspiracy theorist the other day – for sure, these days everyone seems to be a bit of a conspiracy theorist, even me. These stories of victimhood and blame can be convincing and there may be some relative truth to them sometimes. However, these narratives often involve so much mental elaboration in pursuit of the deep perpetrator of all that ails us – and if not careful, far from becoming more free, people fall deeper and deeper down the rabbit holes of hallucination, paranoia, and blame.

we are all being played conspiracyThe only conspiracy a Buddhist really has to uncover and blame is that of our self-grasping, the one that underlies every other conspiracy there has ever been, that fabricates all deceptive appearances. If we had all the time in the world, maybe we could spend weeks and months contemplating other possible evil conspiracies as well. But we don’t have much time, so we need to focus. At least that is what I think, and probably some of you do too. Now we only need to persuade everyone else of that 😁

Until we rid our mind of self-grasping and other delusions, it remains impure. And it seems as if nothing we have created with our impure imaginations has ever had the power to make us happy, at least not for long – whether that be politics or technology or sports or even medicine. Something cannot be real happiness if its cause is not a real cause of happiness, can it? So because politics, science, medicine, and so on can also cause problems, they are not real causes of happiness, and therefore any happiness we derive from them is not real happiness.

Plus our grasping at all these things – including religions — as inherently existent (self-grasping ignorance) and as inherently existent sources of happiness (attachment) has led us to huge suffering. Real happiness comes only from real causes of happiness, inner peace and wisdom.

We have also been kept very busy at justifying our attachments. For example, as we domesticated more and more other species, it must have become convenient at some point to develop the belief that we were somehow of a different order of special (despite Sapiens 2our tail bone) and that animals were put on earth just for our benefit. Of course, therefore, we can treat them however we want.

The domestication of animals was founded on a series of brutal practices that only became crueler with the passing of the centuries.

To this day that exceptionalist world view lingers such that we feel our cruel treatment of animals is justified – but what reasonable justification do we have for this behavior, really?

It’s reasonable to assume, for example, that bulls prefer to spend their days wandering over open prairies in the company of other bulls and cows rather than pulling carts and ploughshares under the yoke of a whip-wielding ape.

And where has this subjugation of animals led us? To the burning of the Amazon and our own potential mass suicide, for one thing.

Not just another invention

Instead of inventing just another imagined order for us to believe in as if it really existed from its own side, outside of our minds, Buddha basically — right out of the door — said that this IS all imagination; that we are making it all up. Everything is emptiness, ie, the mere lack of inherent existence.

The whole methodology of the Buddhist faith is then designed to get us to that understanding so that we can walk through the door of emptiness to lasting freedom.

sapiens 3Everything in Buddhism starts with that — or sometimes with the other side of the same coin which is that everything depends upon thought. That is Buddhism 101. You’ll hear something along those lines the moment you walk in the door of a Buddhist Center. Geshe Kelsang for example has said that he has put emptiness teachings in all of his books in the hope that people will therefore find them; and that the main reason for his appearing in this world is to reveal emptiness to us.

Countless enlightened beings have appeared to say these things in countless world systems, leading countless people like you and me through that door to join them. There may be more enlightened beings than samsaric beings by now, for all we know.

As it says in The New Heart of Wisdom, a commentary to the Heart Sutra:

Although we need to strive to develop a new realization of emptiness, it is important to understand that emptiness itself is not a new development or creation. It is not a product of philosophical analysis or an invention of Buddha. Emptiness has been the actual nature of all phenomena from the very beginning. Our body, for example, has always been empty of inherent existence; there has never been a time when our body, or anything else, existed inherently. Although emptiness has always been the true nature of phenomena, we need to receive instructions to realize this; and for this reason Buddha taught the Perfection of Wisdom Sutra.

If you are interested in emptiness, and haven’t had a chance to read The New Heart of Wisdom yet, I strongly recommend it! I wouldn’t have a clue what I am talking about without reading  that book for the first time decades ago, and many times since.

Summary

Sapiens 4

I do hope I’m not confusing anyone – please go now read The New Heart of Wisdom if I am! But I suppose what I am trying to chat about in this long article is how Buddha came along and blasted all imagined realities, including religions and other belief systems, out of the water by saying that nothing is actually out there, our minds are making the whole thing up – always have been and always will be. Some imagined realities work better than others — some lead us to hellish suffering and some to the bliss of enlightenment — but everything is equally unfindable and illusion-like. That is what we need to realize.

I am going to let Buddha have the last word. In the Heart Sutra, he says:

Therefore, Shariputra, because there is no attainment, Bodhisattvas rely upon and abide in the perfection of wisdom; their minds have no obstructions and no fear. Passing utterly beyond perversity, they attain the final nirvana.

Over to you. What do you think about all this?!

There is another installment here, called Evil monkeys.

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Quick fix meditation on emptiness

7.5 mins read

While we continue to harbor the 2 ego-centered minds of self-grasping ignorance and self-cherishing, our lives can quickly take a sinister turn. Everything that was working out for usinisters can so quickly go wrong when our own and others’ delusions such as anger, attachment, pride, and jealousy wreck everything – work, supreme court nominations, families, marriages, these can all implode and leave us finding everything and everyone so weird and distasteful, even the people we thought we understood.

Do you ever have thoughts like this: “I don’t like this! I want to escape! I want to get away from all these annoying and/or demanding people and crushing responsibilities/anxieties/stressors! I want to get away and forget about it all — the worrying family, the depressive exes, the needy friends, the daily grind, the constant pressure of the endless to-do list, the boring commute, the insane politics, the scary climate change, the racist system, the cruelty everywhere I look, the sickness and ageing and death ….” And that’s just for starters.

Maybe we save up all year to go on vacation to get away from it all, but before long we want to get away from the airport queues, the sunburn, the sand in our teeth, the vacationcredit card debt, and the bad memories and anxieties we accidentally brought along in our luggage.

The thing is, regardless of our circumstances, and wherever we find ourselves in samsara, the only way we are going to finally get away from our suffering is if we learn how to increase our inner peace and, above all, learn how to dissolve all suffering into (bliss and) emptiness. We need to take time to do this every single day. Even taking ourselves off to a deserted cave in the middle of nowhere to do a long solitary retreat is not going to crack it otherwise.

Venerable Geshe Kelsang Gyatso has explained over and over again in all his books on Sutra and Tantra exactly how we can do this. I find this too incredible for words. Because these methods work every single time. No matter how busy or over-scheduled I become, giving myself a little time to meditate on emptiness is to find the way out of the feelings of being overwhelmed, the tight crowded thoughts that make everything seem unmanageable.

And the more we have to do, and the more people who need our attention, the more we need to apply this wisdom, as I talk about in this article, “Going wide means going deep.”

Moreover, quite the opposite of being irresponsible, Geshe Kelsang explains in his mind-boggling new commentary on Avalokiteshvara practice how cultivating the recognition of all forms, sounds, and thoughts as mere name not other than emptiness is the only way to quickly release all six classes of being from suffering. Please read this latest book, The Mirror of Dharma, when you get a chance; it feels very blessed to me.

A quick fix meditation

happy mind aloneI shared my thoughts on how to meditate on the emptiness of the self in this article. Once we have gotten a taste of that, we can try this quick-fix meditation – it is my main go-to when I’m feeling oversubscribed or worried about anything.

So, let’s say you’re feeling upset or overwhelmed. Soon as you can, take yourself off to a quiet place (even if that means letting the restroom live up to its name.) Sit down, breathe a little and get into your heart, and ask yourself:

Who is upset?

Answer: ME. I am.

Then ask yourself: Is my body upset? Is my mind upset?

Answer: No. I am upset. That I or Me seems to exist all on its own, from its own side, pretty darned solid and real and upset; and I seem to be grasping at it without question.

But now I will question it. So now look for this I or Me. Is it your body? No. That’s just flesh and bone. Is it your mind? No. That’s just formless awareness, just thoughts, no me embedded in them. I am not just a thought, I am ME.

So take away the body and mind, and the I or Me remains? No. Not at all. It’s gone.

When we have some experience of this searching and not finding, our strong sense of self disappears. There is empty-like space there, the absence of self, NO self — and big relief.

It is not the appearance of our I and other things existing in a certain fixed way, or external to the mind, but the belief in that appearance as being true that leads to our being upset. If we can let go of that belief that our I or me exists in a certain fixed way by observing how it dissolves into emptiness, this frees us up to name or impute or project our self, our world, and other people differently. We can arise within the space of that emptiness, inseparable from that emptiness, as a mere appearance who is very relaxed and happy, or a Bodhisattva, or a Buddha, or whoever we want.

“The Pure Land is closer than thought”, a friend just messaged me. Make of that what you will.

Getting some context

If we are confident in our path to liberation and enlightenment, and hold that as our main priority and job, we are less inclined to become “too closely involved in the external situation” as Geshe Kelsang puts it in How to Transform Your Life — like children building sandcastles, excited when it’s built and anxious when it’s swept away. Instead, it can be an enjoyable daily challenge to use the arising and subsiding of all fleeting, insubstantial cloud-like appearances as fuel for our renunciation, compassion, and wisdom. We have a big mind perspective, like the sky, and thus the space to play with the clouds.

leaving past behindA practical idea … instead of reaching for the Smartphone first thing in the morning (get another alarm clock!) and/or starting to itemize all the things to worry about that day and/or ruminating on everything that is going wrong with our life, thus cramming our mind with clouds before we’ve even got to the coffee, it is a really good idea to start the day by counting our blessings. We can do that by tuning into our precious human life and the kindness of others, for example, letting happiness wash over us.

We can also set ourselves in flight by remembering impermanence — laying down the heavy burden of the past (which is in fact no more substantial than the dream from which we have just awoken). Considering that this could be our last day on Earth, we may as well use it to be a Bodhisattva or Buddha.

Wanna be a wishfulfilling jewel?

wishfulfilling jewelFrom a Tantric point of view, as someone said the other day on Facebook, what’s stopping us from thinking of ourselves in this way, using the words from the Liberating Prayer:

Your body is a wishfulfilling jewel,
Your speech is supreme, purifying nectar,
And your mind is refuge for all living beings.

This is a description of Buddha Shakyamuni and, if we play our cards right, one day this will be a description of us. In Buddhism, faith in Buddha necessitates faith in our own enlightened potential. We may as well start practicing.

Maybe just give this thought a go and see what it feels like. What’s it like to think outside the box about ourselves? There is nothing to stop us arising from emptiness as a Buddha or, if we don’t feel ready for that yet, as a magic crystal:

It is said that there exists a magic crystal that has the power to purify any liquid in which it is placed. Those who cherish all living beings are like this crystal — by their very presence they remove negativity form the world and give back love and kindness. ~ Eight Steps to Happiness

How are you?

Someone asked me how I was the other day, and for some reason I couldn’t find the words to reply. But it got me thinking that a more interesting question than “How are you?” might be “Who are you?” For who we think we are will be determining both how we feel and what we plan on doing, including the karma we create.  

Geshe-la 1-1I don’t suppose this question will take off 😄 But I find it useful because it reminds me of who I want to be and what I want to do, rather than just how I am feeling at that moment. “Who are you and what do you seek?” as it asks us in Heruka Tantra.

Atisha used to ask the people he met,

Do you have a good heart?

This question might not take off either, but I think it could help society if it did, putting the emphasis on what we are all intending rather than how we are all feeling.

Our intentions are more significant than our feelings or experiences as they are what create the causes or karma for our feelings and experiences – not much we can do about the ripening of our previous karma, but much we can do about the karma we are creating now. What do you think about that?

And who are you today?! 😄

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Meditating on the emptiness of our self

emancipate yourselves10 mins read

Someone told me today that he felt like he was a very ordinary person. I am not sure whether he wanted me to contradict him or not, but the point is that he is neither inherently ordinary nor extraordinary. What he is and what he does depends on what thoughts he is identifying himself with. Same goes for you and for me.

According to Buddhism, by far the best thing we could do for ourselves is to stop believing in a limited, ordinary, and often painful sense of me as if it was the truth. To understand instead that we are merely imputed by conceptual thought like everything else.

If we don’t know how to stop holding on, it is hard to let go and reimagine ourselves because we don’t realize we exist in that state of freedom.

This is why we need to do the meditation on the emptiness of our self. Once we can dissolve away our stuck sense of self, we can start being who we want to be. We can change everything.

Step One of this meditation explained in this last article, identifying the negated object, involves gaining a clear image of the Me or I we normally perceive, the one that appears real or inherently existent. In Joyful Path of Good Fortune, Geshe Kelsang says:

There is something quite strange about the inherently existent I. If we do not investigate it, it will appear all the time and even in our dreams we shall grasp at it; but as soon as we actually examine it, it becomes very unclear. As we search for it, instead of being able to locate it we lose it. This very experience is a sign that the I does not exist from its own side, because if it did exist from its own side investigation would reveal it more and more clearly.

We can start by recollecting or imagining a vivid personal example, such as walking along a narrow path in the Grand Canyon (no railings!) when a GC pathtourist coming the other way bumps into us with his oversized rucksack and we start to lose our footing …. At that time we’re not thinking “My body is about to fall” or “My mind is about to fall”, but “I am about to fall!!!” And that I seems independent of the body and mind, real and solid, existing all on its own. Luckily I didn’t fall. True story! Happened last week.

(Given me an excuse, at least, to litter this article with my Grand Canyon photos …)

It is practical to use any of our current greatest hits — whether that be the afraid me or rejected me or worried me or stuck me or frankly any me we’d rather we shot of — because the greater the impact of our emptiness meditation, the more we’ll come to enjoy it.

This first step is the most important part of the meditation because the remaining 3 steps are really not that hard if we get it right.

And by the way:

When it is said that inherent existence is the negated object of emptiness, this does not mean that it is put out of existence by emptiness, because inherent existence has never existed. Nevertheless, because we believe that inherent existence really exists we need to examine this object and get a clearer idea of it. ~ Joyful Path of Good Fortune

Step Two: Ascertaining the pervasion

If that self or me exists from its own side, as solid and real as it appears, it should be findable — and the more we look for it the clearer it should become. We should be able to take away everything that is not Me and be left with Me.

Likewise, we should be able to point to it and say, “Here I am!”, without pointing at anything that is not it. That’s only fair, wouldn’t you agree? You wouldn’t accept that someone had found the ketchup in the fridge if they are pointing at the mayo.

Where would we search for our self?!

In The Oral Instructions of the Mahamudra, Geshe Kelsang says:

We should know that if our self that we normally see exists, it must exist in our body, in our mind, as the collection of our body and mind, or somewhere other than these.

The first obvious place to look for me is within my body and mind, as opposed to over there down the street somewhere.

But if I cannot find me in my body and mind, the only other option is that I am somewhere else.

In other words, I either have to be somewhere around here (imagine my hands waving around my body) or somewhere else. Grand Canyon view

In this part of the meditation we think this through and understand that there is no third possibility. This means that we can now look in these two places with the certainty that our search will cover, or pervade, everywhere this I could possibly be.

This is a helpful analogy from Joyful Path of Good Fortune (providing you don’t go thinking that the fish is jumping in and out … )

If we think there is a fish in our house, there are only two places where it could be. Either it is inside the aquarium or it is outside the aquarium. There is no third place it could be. If we establish that there is no fish inside the aquarium and no fish outside the aquarium, we can firmly conclude there is no fish in our house.

So now we go looking for our self with analytical wisdom — trying to find an actual me that corresponds or matches up with our vivid idea of me.

Step Three: Ascertaining the absence of oneness

We start our search in our body and mind.

Is my body me? (We can ask this question the other way around too – “Am I my body?” Whichever works better for you.)

No, my body is my body, not me. I’m not a pile of inanimate flesh and bones; there is a lot more to me than that! I have lots of interesting ideas, for a start. I have a body but I am not a body. My sense of me doesn’t even feel like flesh and bones. I cannot find my me anywhere in this body.

Also, try saying “My body” – and see how that has a different connotation or feel than saying “Me”.

Is my mind me? (Am I my mind?) Perhaps this is a more likely candidate?

No, my mind is my mind, not me. I am not a thought or an idea, there is a lot more to me than that! I can sit down, for a start. And I can type on this keyboard; something my formless awareness cannot do. If someone insults me, I don’t think they are insulting my thoughts but ME. And today my body has a fever and I feel ill, even though my mind doesn’t have a temperature.

Also, saying “My mind” has a different connotation than saying “Me”. They don’t denote the same things.

As and when you get time, do check out How to Transform Your Life or Joyful Path of Good Fortune or some of the other books for more reasoning on how you are neither your body nor your mind. One of these reasons may work well for you, it’s good to find one that clicks.

We will never find anything anywhere in our body or our mind that matches up or corresponds with our sense of me. I have thoughts and I have a body, but I am not my thoughts nor my body. pointing at the GC

Whenever we try to point at our Me, physically or mentally, we cannot. If we point at ourselves sitting here reading this, for example, and follow the trajectory of our finger, we end up just focusing on a part of our body, eg, our chest. I am not a chest. And it is even harder to point to the mind — we end up pointing at a thought, and I am not a thought. Or, if I am, which one?!

Everything we point to as we attempt to point to me turns out to be NOT me.

Is the collection of my body and mind me? (Am I the collection of my body and mind?) Since my body and mind individually are not me, perhaps I can find my self in a combination of the two?

But it is impossible for a collection of non-me’s to be me. For example, if we put two non-sheep together, such as two cows, how do we magically get a sheep out of that? We don’t, we just have two cows. My body is a non-me and my mind is a non-me; so how do we get a me out of that? We don’t, we just have two non-me’s.

We conclude that I am not my body, not my mind, and not the collection of my body and mind. Or that we cannot find a me in my body, my mind, or the collection of the two.

Step Four: Ascertaining the absence of difference

tree and hole Grand CanyonThat leaves only somewhere else for that me to be – perhaps as some separate possessor of my body and mind?

So, where would that be? Can we point to Me without pointing at our body or our mind?

Here is a helpful bit from The New Meditation Handbook for this part:

We should imagine that our body gradually dissolves into thin air, and then our mind dissolves, our thoughts scatter with the wind, our feelings, wishes, and awareness melt into nothingness. Is there anything left that is the I? There is nothing. Clearly, the I is not something separate from the body and mind.

Conclusion

The conclusion of this meditation is that we don’t find our I anywhere. It disappears. Where there previously appeared an inherently existent I, there now appears an absence of that I, like an empty-like space. As Geshe Kelsang says:

We allow our mind to become absorbed in space-like emptiness for as long as possible.

This is the emptiness of the self. It is the truth of the self, and meditating on it directly undercuts our ignorance, the root of all our suffering.

What an incredible sense of lightness and relaxation! I no longer have to cherish this thing or worry about it, because it’s not there! When we get it, we want to stay with that wonderful realization for a while. Forever, if we could.

So what, we may now be wondering, is my self?

The I is merely a designation imputed by the conceptual mind upon the collection of the body and mind. ~ The New Meditation Handbook

In other words, it is no more than an idea. And often quite a bad one!

hole in Grand CanyonDue to self-grasping ignorance, our I appears as far more than a mere imputation or label. It feels solid and independent, a real I existing behind the label, and we grasp at this as the truth; but if we do this meditation we find out for ourselves that we have been clutching at straws this whole time.

The I that we grasp at so strongly is merely a fabrication of our ignorance, the non-existent object of a wrong awareness. What happens to a thought when we stop thinking it? What happens to the self when we stop believing it is there?

Practicing wisdom

Please try out these four steps until you get a taste for losing your I. It can take a bit of practice, but that’s okay – we are generally happy to practice patience, love, etc, and so we can be happy to practice wisdom too, knowing it’ll get easier and more powerful the more we do. Unless we actually meditate on Buddha’s instructions on emptiness, they’ll just sound abstract or intellectual or complicated – when in fact they are the liberating path to incredible happiness.

Geshe Kelsang says in The Oral Instructions of the Mahamudra:

We should learn to stop grasping at our self that we normally see by remembering that our self that we normally see does not exist. If this works practically, then there is no basis for experiencing problems and suffering.

squirrel at GC

If we really get a sense of its disappearance,  “practically”, we immediately feel a freedom. We are immediately opening the door to freedom. We don’t have to wait until we are Superior beings with a direct realization of emptiness; we can start accumulating mini-freedoms starting today.

Liberation doesn’t happen overnight – I think it is the result of many freedoms that we accomplish over the course of our lives through identifying our vividly appearing limited self and letting it dissolve away into the space of emptiness. Our daily neuroses start to subside immediately. For example, if we have let go of being that person who needs someone else to make us happy, we have instant confidence. Or if we are no longer holding ourselves as a competitor, fearing that our rival is getting all the glory and we are being passed over, we can enjoy our work again.

The possibilities are endless.

“Who am I relating to now?” This question is great for the meditation break, particularly when a painful feeling is arising. For example, if an inadequate neglected self is appearing, instead of immediately feeling. “Oh no, I’m stuck again!” we can be happy. “Oh yes! Fantastic. I need you to see you. Now I can identify you, which means I can abandon you.”blackbird at GC

If we are putting these instructions into practice, we are happy to recognize the enemy, to learn from it. “Let me see how this self is appearing to be independent and how I am grasping it as such.” We want to watch that until we see it clearly, at which point we realize how ridiculous it is. We see that it has no power other than the power we are giving it. The thoughts that revolve around that me create our present and future suffering, rendering us powerless and pathetic; but the moment we apply wisdom we can easily vanquish this enemy. And now we can be whoever we want to be.

As the great Yogi Saraha said:

If your mind is released permanently from self-grasping, there is no doubt that you will be released permanently from suffering.

I have this quote on my fridge. I sometimes think it’s all I need.

Over to you. Any questions or comments?

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Just who do you think you are?!

I saw someone at the airport recently carrying just a wallet and a skateboard. That’s it. Now, that is traveling light, I thought. And this dude was smiling at everyone.

traveling light

I was thinking it’d be even more wonderful not to be weighed down by our self-grasping and projections, our emotional baggage that we’ve been lugging around from life to life, including this one. Just to skate lightly through this life, loving everyone we meet, with an open, accommodating heart, knowing we are all just passing through.

Putting 2 and 2 together and making 5

In How to Transform Your Life, Geshe Kelsang says quite directly: 

We may have the sincere wish to avoid suffering permanently, but we never think to abandon our delusions.

Do you ever wake up wanting to suffer? Thought not. This means that you do want to avoid suffering permanently; and presumably you’d also prefer to always wake up peaceful and relaxed if you could. But we keep getting the real causes of suffering and happiness all wrong.

Why do you think we are never deeply happy for very long, even though that’s all we want? Buddha’s diagnosis is that it is because of our delusions, and especially the self-grasping ignorance that “always abides at our heart destroying our inner peace.” There is always some tension and discomfort in our minds, or, if not, the threat of it. There is always some underlying dissatisfaction, feeling cut off, or needing something else — even in the midst of supposedly enjoying ourselves. And a world of pain when we are not.

ignorance is bliss

And all this suffering is because “The foolish mind of self-grasping believes or grasps at I, mine, and all other phenomena as truly existent.” This wrong awareness creates our other delusions, negative karma, and their suffering karmic results in life after life.

And it is also the basis for all our everyday annoyances — I think that “grasping” is a good descriptor for it, because we squeeze and we push, rarely able to relax into a non-dual experience of deep peace and wholeness.

The thing we grasp at most tightly is our own self or me. It’s exhausting, actually. We are all wandering around day and night clinging to this painful limited version of ourselves, one that no one else can even see; and it is incredibly important to see exactly how we are doing it and then stop doing it.

Four essential points

So I have been wanting for a long time to talk about the four essential points, or steps, for meditating on the emptiness of the self, like I did for meditating on the emptiness of the body. In brief, if the self, me, or I that we normally perceive exists, it must be findable in its parts or separate from its parts. We should be able to point to it without pointing at anything that is not it – that’s only fair.

But luckily we cannot find a real me anywhere if we look for it with analytical wisdom. I am not the body, not the mind, and not the collection of the body and mind – yet take the body and mind away and I disappear. It’s like trying to pin down a mirage. I’ll expand on those four steps now, hoping you have a few undistracted minutes to read this.

A Tale of Two Selves

But before we start, may I suggest we take a moment to connect to the peace at our heart, recognizing it as our limitless potential for change, our Buddha nature. Our principal peace of mind arises from our connection to enlightened beings (however we envisage them), especially through our Spiritual Guide. We are already communing with them the moment we experience just a little bit of peace at our heart, so we can receive their blessings and connect with their truth not by grasping or “working it”, but just by relaxing and abiding in it, letting go. Then this peace feels limitless. We have a deeper knowing. And we identify with this, thinking “This is me.”

There is more on how to do this explained here

lotus reflectionWe now have the space to take a step back and watch our painful limited self in action = Step One, below. It is a bit like A Tale of Two Selves – and their different paths and results. Here on the one hand is my Buddha nature – relating to and nurturing that will lead me to enlightenment. Here on the other hand is my hurt and limited self – relating to and nurturing that will lead me to more neurosis.

Our choice.

Step One: Identifying the negated object

When we meditate on the emptiness of the self, it is very helpful to start with the painful, limited self that we are currently holding onto – this is our target into which we fire the arrows of wisdom.

So, bring to mind the limited, painful self you are grasping at today.

If we are having any kind of delusion, this will not be too hard to do. For center stage of all our delusions is a big sense of Me or ego – and the stronger the delusion, the stronger that sense of me.

Let’s say we are really worried about something or someone. We even want to help them so bad, but we can’t, and it makes us feel inadequate, helpless, or infuriated.

What is going on here? Three things. We have a perception of that person as being in a bad way and it seems fixed. And we have a perception of ourself as someone helpless and hopeless, and this too seems fixed. And we are also grasping at the perception itself as real or fixed. These are called the “three spheres of emptiness” because none of these exists in the way that they appear, ie, real. We can learn to dissolve them all away.

Let’s focus on this perception of Me and ask ourselves: does this me feel limited? Does it seem fixed? Does it feel real, as if it is actually there? Does it seem to exist from its own side, nothing to do with anything, including the body and mind? Does it seem to be just arising independently, just arising on its own? Just a big distended me sitting here, existing in and of itself? 

self-cherishing 1As Geshe Kelsang suggests in Joyful Path of Good Fortune

We begin our meditation by considering, “How am I grasping at self? What is the I that appears to my mind?”

This real me is in fact the non-existent object of the wrong awareness of self-grasping. But this is certainly not how it appears — it seems to exist solidly and have nothing to do with our thoughts. It appears to be real. If this me is not real, what is?!?

Hard ego capsule

This me seems so solid and real, it’s a wonder no one else can see it. But they can’t, so where is it? If it was really there, outside our private thoughts, someone should be able to see it, surely?! 

So in this first step we bring to mind this inherently existent me or I as strongly as we can, such that we wonder, “If this me doesn’t exist, what on earth does?!” We want maximum impact on our mind when we go onto realize that this me doesn’t exist.

This is the worried self we want to serve and protect – but it is difficult because this depends on the other person cooperating and not worrying us anymore. This is on them – they are worrying me. The stronger the worry, the stronger the sense of the worried me and the stronger the sense of the problematic person causing my worry.

We can also use examples of embarrassment or fear. If we are standing next to the train tracks losing our balance, for example, we are not thinking, “My body is about to fall!” or “My mind is about to fall!”, but “I am about to fall!”; and that I appears to be something different from, and independent of, our body and mind.

about to fallEven if we are just sitting here reading this blog, we can consider what Geshe Kelsang says in Joyful Path of Good Fortune:

We do not feel that “I am reading this book” means the same as “My body is reading this book” or “My mind is reading this book.” The I appears to exist from its own side. This independent I, if it exists, is the inherently existent I, the I we cherish.

Although we cannot find that me (as we shall see), for as long as we continue to believe it and cherish it not a day will go by when we don’t experience problems and suffering. And this will continue in our future lives as well, as we hallucinate one painful and/or circumscribed self after another. We need to wake up from the nightmare of this ignorance and wake everyone else up too.

So in this first step we have to get this I in our sights. Allowing it to manifest obviously by remembering situations where we have a strong delusion functioning and we are self-centered — “What is that me that is so upset?!” — and then simply stepping back to observe it.

The worried sense of self. The hurt sense of self – imagine someone says something hurtful and the hurt self pops up. Or the neglected sense of self. The irritated sense of self. The needy sense of self. Something real and vivid. There it is! Recognize how you immediately believe it. So fast — it is instant. I am now in pain. And we want to serve and protect that self – it feels inherently in pain and therefore needs protection.

emptiness mirrorsWe all have a playlist of our personal greatest hits. So you apply your meditation not to an abstract notion of who you are, but to YOU. This way our meditations will change us.

This fixed me comes up all the time depending on our delusions.  We can see how our horizons shrink very small whenever we are caught and wrapped up in this painful, bounded, fixed self. When we have delusions, pretty much all our valuable energy goes into protecting this real me or I, leaving very little left over for other people.  We inhabit a very small universe. We are fragile — it is so easy for us to feel slighted and even more upset. Someone looks at us funny …  even someone walking past us can seem deeply personal!

I think our self or I can feel sometimes like a hard ego capsule, sometimes an insoluble one. But when we meditate on emptiness or selflessness we find it is not as solid as it appears and we can dissolve it away.

Freedom is just some wisdom away

The thoughts of a real me are just thoughts. If we go looking for this real me, we won’t find it.  Once we identify how we are grasping at the me or I that we normally perceive, there are many ways to understand how this is grasping at a false me or I – for example, everyone is me, so I cannot be the real me. And, as we will see, we cannot find this me anywhere.

Good to bear in mind that we are capable of wisdom, of understanding everything, of having infinite love and compassion for everyone. With self-grasping and self-cherishing, we stick our head in a thick obstructing cloud — oblivious to our potential and oblivious to other people. If our head is stuck in a cloud, it doesn’t much matter that there is infinite sky around it because we can’t see it. We are just thinking about me. 

However, if we dissolve away that me that doesn’t exist, we no longer have to change the world to suit it. We just get rid of it.  We can feel happy. Full. Contented. Not needing anything; we are free. If we see how we are not that limited needy person, we no longer need to try to manipulate and control others around us. The urge to do that has gone because we now feel fine. for whom emptiness is possible

And we are now also free to think “I am a being bound for liberation!” Or “I am a Bodhisattva!” I am not fixed so I can be anyone. That is who I am. That is what I want to be. We are in the driver’s seat now. 

Therefore, now that we have a fix on this negated object — the real me, the one we normally perceive — we can now use Steps Two to Four to dissolve it away. You can find those here.

Comments welcome!

Where is everything?

Unfindable, impermanent shapes — everything is like this!

Here is an (unusually) short but (hopefully) sweet article.

Everything is made of parts, including even the smallest part. And those parts are continually changing both individually and collectively.

Our body, for example, is changing all the time like this in dependence upon causes and conditions. So is every part of our body, as is every part of every starling.

Things may move at different paces, but move they do.

Atoms whizz around exceedingly fast, in fact, giving the illusion of solidity where there is none.

And absolutely everything changes moment by moment. Nothing lasts even a moment. Check out these articles on subtle impermanence to find more.

And, even more profoundly, everything is empty of existing from its own side.

We are attracted to the five sense objects and, like a moth to a flame, we get burned again and again. We need to learn to enjoy lightly without getting absorbed into everything, taken over and burned.

We get so attached to shapes — bodies, houses, art, carpets, mugs, and any number of other shapes, such that we think we can’t even live without them. Sometimes it seems that we are more attached to the shape of things than anything else?! Maybe the color too. This might be because our visual awareness is so important to us. In the old days, some meditators would even pray to be born blind! However, there is an easier way, which is to remember emptiness. Hence me posting this video as a visual reminder.

We think these shapes are actually there, solid and real. But if we go looking for the object of our attachment, such as our lover’s body, we’ll never be able to find it, any more than we can point to a shape in those birds. There is only emptiness. Every shape is mere appearance or mere name — nothing behind that. So what exactly are we so attached to?

(We like the smell, taste, sound, and touch of physical things too, of course, and they are all just as unfindable.)

The problem is not with attractive appearances, but with the belief that they are outside of our mind and hence outside of our control. Hence attachment, or “uncontrolled desire”. So we seek to own (or be owned). We seek to control (or be controlled).

Ideally, in the world of moths, there’d be a flame education program… “Listen guys when you next see that bright shiny thing, fly around it and not right into it. Discover how to enjoy its warmth and beauty from a safe distance and you’ll be happier – trust me!” Similarly, we can learn how to enjoy the mere appearance or mere name of beautiful things, such as we enjoy these starlings, without getting sucked into something that is not actually there.

On the basis of contentment (or renunciation), compassion, and wisdom, we can find out how to channel the desire energy aroused by attractive things into open-ended non-dual blissful wisdom, rather than falling into the flames of attachment and craving and experiencing suffering.

What do you reckon?