Five ways to deal with criticism, part 3

This is the final installment. For the first two installments, see Five ways to deal with criticism and Five ways to deal with criticism, part 2.

How about us criticizing others?

Most of you agreed that it is best avoided. This is because our criticism can hurt others and is often not that helpful. If we can’t take it (and even if we can), perhaps we need to avoid giving it, unless we are quite sure of our motivation 🙂 As Nicola Bear Davis said on Facebook: “I know how I feel when I’m criticized, so if tables are turned I will advise someone with enthusiasm and compassion.” We have to know who we are talking to and be free from delusions such as aversion or pride.

If you have some belief in karma, it’s worth remembering that harsh words (motivated by delusion) are one of the ten non-virtuous actions identified by Buddha Shakyamuni as being karmic pathways to immense future suffering. As Jas Varmana put it: “Minds being paths, do we choose the malicious speech path to suffering realms, or the loving-kindness path to higher rebirth? (Both when giving and receiving criticism?)”

A good time to remember karma is when we are on the the receiving end of hurtful criticism — we wouldn’t be hearing this if we hadn’t created the causes through previous criticism of our own. Time to catch the ping pong ball; it stops here.

Cindy Corey said: “I think most of us don’t quite have the skill or non-attachment that would allow non-harmful criticism. I would almost define criticism as trying to use negative feedback to get someone to do something our way and that’s a failure — as people are different and why should people do things our way? I was just doing some reading today with regards to happiness and better relationships and criticism was certainly in the list of 7 deadly habits that create more problems and unhappiness. I think we can help people see or discover what is not working for them through caring and encouraging dialogue, but our interior dialogue is so negative already that I don’t think judgments from others are helpful. In the end, what is important is the intention — to help someone or control them?” Eileen Quinn agrees: “Motivation is key, isn’t it? If someone is criticizing you through irritation/dislike/anger, you will be more likely to put up walls/dig your heels in/get angry etc. I remember a key incident now when this happened to me a few years ago, I didn’t react positively, well more with bemusement than anything, but then the criticizer’s words did seem to me to be from a position of personal dislike and irritation.” Maria Tonella chipped in: “How can you say ‘I don´t like the way you are doing something’ without hurting any feelings…?”

Most of us prefer criticism of us to be indirect (ideally prefaced by some praise?!), but some brave souls do prefer brutal honesty. JB Christy said: “I wish I would get more honest feedback. Mostly people seem to just stop talking to me rather than speaking honestly about what’s going on for them. If they’d talk to me I’d have a chance of doing better. As it is I have to guess what happened. I’m apparently a terrible guesser.” Eileen agreed: “I deal best with directness. If someone is indirect with me I can tell they’re ‘beating around the bush’ and find that kind of frustrating. I would rather someone honestly and straightforwardly said something to me.”

So, if we do decide we really must go ahead and give those invaluable words of advice out of a pure motivation, it seems we need the skill to know whom we are speaking to as well – some people might be okay with the direct approach, but others would prefer us to beat about the bush, giving constructive comments in an accepting context.

Follow the beautiful advice of the ancient Kadampas

The ancient Kadampas were experts when it came to criticism, flourishing on it as the peacock flourishes on hemlock. And luckily all their advice has survived to this day.

As Neil Toyota pointed out: “Remember Langri Tangpa’s Eight Verses of Training the Mind in Geshe-la’s Eight Steps to Happiness, which includes liberating methods to deal with criticism and view/cherish all living beings as spiritual guides.” Wong Tho Kong agreed: “All Vajrana Buddhism practices the Eight Verses of Training the Mind. Criticism is a welcome teacher. It depends on how much you are ready to let go.” And as Isabel Golla reminded us: “Remember Atisha’s advice: praise binds us to samsara so in order to overcome pride we don’t hold on to praise and instead practice non-attachment to reputation.”

Atisha and Geshe Langri Tangpa were old Kadampas and fully realized Lojong (training the mind) practitioners. I love reciting Eight Verses of Training the Mind regularly, including the verse:

When others out of jealousy
Harm me or insult me,
May I take defeat upon myself
And offer them the victory.

The Lojong teachings on exchanging self with others are probably the most powerful methods in existence for helping us to accept and even enjoy criticism, and thereby make rapid spiritual progress.

The emptiness of the self we normally see

When we are criticized it is a great time to check and see how our understanding of emptiness is doing — how sharp still is the pain of self-grasping? If we are still becoming angry or anxious in these situations, and blaming the other person and trying to get free from them, we can make a mental note that we need to improve our understanding of the object emptiness. These are signs that although we may have an intellectual understanding of emptiness we are not meditating on it.

The emptiness of the self we normally see every day is what we are trying to meditate on and realize. Being criticized gives us an enjoyable challenge — the bigger or closer the target, “How dare they criticize ME!!”, the easier and more fun it is to knock it down, and the deeper the understanding of emptiness and resultant joy. We can therefore use specific difficult situations that cause this inherently existent self to appear strongly to deepen our understanding of its utter non-existence. I find this the most blissful and liberating method of all, and it means no criticism (or problem) need ever go to waste!

Summary: Five ways to deal with criticism

To summarize what everyone has been saying:

(1) Ask yourself, “Is it true or not?” Follow Geshe Kelsang’s advice above.

(2) Identify with your pure potential, not your faults, and then you can accept and use criticism without feeling bad about yourself.

(3) Follow the beautiful advice of the ancient Kadampas, who were the experts.

(4) Use criticism to realize the non-existence of the self we normally grasp at, and destroy all your delusions once and for all.

And last but not least …

(5) Avoid criticizing others unless you really have to!

Your comments are welcome on any of these three criticism articles, and please share and rate (press the stars on) the articles if you find them helpful. Thank you.

Five ways to deal with criticism, part 2

This continues on from Five ways to deal with criticism.

How to deal with criticism and overcome our faults without feeling guilty or inadequate

If we have any self-cherishing, criticism will probably sting us to a greater or lesser extent. As Christopher Penny put it: “It depends on how high my self-cherishing dial is turned up!” But if we are cherishing others and also if we have a strong wish to improve, the criticism will not upset our mind, as Geshe Kelsang’s comments above indicate.

Self-confidence can handle criticism, whereas deluded pride (and/or feelings of unworthiness) cannot. (Check out the chapter on effort in the book Meaningful to Behold for the difference between these states of mind.)

Michael Hume said: “I hope I can develop to the point of taking direct comments as this is a much more powerful way to improve. We all need to know our faults, so anyone who criticises with any intention is in fact being very kind.” Rosanne Brancatelli added: “When we have love and compassion (even a little) it doesn’t sound like a criticism, it sounds more like an advice. If we have the determination to become a better human being (as the listener), we are more open to advice.” Someone else (sorry, lost your name!) put it this way: “I suppose the very strong Dharma practitioner would react positively and constructively no matter what the criticism seemed to be coming from, and that is a goal to keep in mind. Being objective in reaction as well, keeping the ego out of it — is it true? Yes — then change it. Is it not? Well don’t worry then! Just maybe try to calm the upset or pain of the criticiser.”

Venerable Atisha

The ancient Kadampas used to enjoy being criticized as it helped them see their faults more clearly. They aimed at getting to the point where they actively loved criticism, especially from their Spiritual Guide, as it was a direct assault on their worst enemy, self-cherishing. Seen in that light, we are in it together with our Spiritual Guides, teachers and friends when they criticize our limited, faulty, samsaric self because we agree with them that it has to go!

Over the years, I’ve gotten better and better at taking criticism from others, especially from my Spiritual Guide 🙂 I know when my teacher seems to disapprove that he is relating to my pure potential and not to my faults – it is as if he and the pure blissful actual me of my Buddha nature are ganging up on the limited faulty samsaric fake me apprehended by my self-grasping and self-cherishing. “She’s got to go”, we both agree.

It is incredibly helpful to have help from holy beings when identifying and overcoming our faults. If we can mix our mind with theirs, we can look at ourself from within that wide-open accepting and loving perspective. This is the best place to work on ourselves as it guarantees we will not identify with our faults and feel inadequate, unworthy or guilty.

This only works if we are clear on the difference between our pure potential and the limited, faulty self we identify with when we have any delusions. Clearly we don’t want to end up hating ourselves; that would be entirely missing the point.

Kelsang Chogma describes it well: “I think if we can stop identifying with our faults, then we can take criticism from others and it also stops us from feeling discouraged and overwhelmed when we notice our faults ourself. I think there’s a strong relationship between these two. If we feel that we are an inherently faulty, deluded, impure, degenerate person then we don’t like it when others can see this too. If we contemplate how we are not our delusions, this helps. Then we can honestly say, “yes I have faults and I’m trying to do something about them”. That’s what I’ve found helpful anyway.”

Wrathful blessings

The wrathful blessings of the Spiritual Guide were always considered to be the most powerful for removing obstructions from the mind. There are four so-called “siddhis” or attainments possessed by holy beings. Nowadays, our Spiritual Guide generally has to rely on the first three — peaceful, increasing and occasionally controlling attainments — for if he displays wrath, the chances are we’ll run a mile! Our Spiritual Guides would never get away with actually beating us as they did in the old days, when the old Mahasiddhas would view it as Yamantaka’s hand (see Great Treasury of Merit page 94)! But, occasionally, if we’re lucky, our Spiritual Guide may be pretty direct with us; and during these times we have an unprecedented opportunity to cleanse our negativities and change quickly for the better.

Maria Tonella agreed: “What about when you don’t even know you are doing something bad? Or you have incorrect instructions? Or when your Teacher points you out something you should change for the better..?” Jas Varmana said: “Yes, I was thinking how my teacher can be sharply critical but so clearly wants you to live up to your potential that it’s empowering rather than hurtful.”

The point is, if our Spiritual Guide criticizes us, it usually is for a good reason as he or she has no wish to make us feel bad just for the heck of it. He or she can help us face up to faults that we never knew we had and get rid of them. Certainly this has been true in my case.

Fools rush in where angels fear to tread…

Sometimes we may be tempted to jump on the moral bandwagon when we see a peer being criticized or demoted by the powers that be, including our teachers, and decide it is okay for us to lay into them too! (This happens in all human societies, even in Buddhist ones, and I reckon it is often due to our own feelings of inadequacy and schadenfreude.) But the truth is that if we don’t actually possess any wrathful siddhis, we might not want to emulate our teachers in this respect 😉 Wrath is motivated by compassion alone; it possesses no trace of anger or pride. It’s important to have worked our way up through peaceful, increasing and controlling siddhis first! In fact, really it is safest to stick to entirely peaceful methods unless we can be absolutely sure we know what we are doing… Always be kind, not judgmental, is the Kadampa way. Related to that… (this article will be finished in part 3, coming shortly, and including us (not) criticizing others, the advice of the Kadampas, and emptiness….)

Five ways to deal with criticism

What is criticism?

According to Buddha’s teachings on karma, pointing out a truth motivated by kindness and skill is a positive action that leads to good results, whereas hurtful speech motivated by delusion is one of the ten non-virtuous actions that leads to a lot of trouble. If this is true, it makes sense not to criticize others unless we are sure of our motivation.

On the other hand, in terms of being on the receiving end of criticism ourselves, this is fairly routine; so we might as well learn to enjoy it.

Someone asked me to write an article about dealing with criticism so I decided to throw this question open to the experts on Facebook, feeling pretty confident that everyone’s had to do it at some point or another. Generally people don’t like it because it is one of the so-called eight worldly concerns and we’d prefer to be praised 🙂 So how can we come to enjoy the inescapable, or at least not mind it so much?

How do you feel about being criticized? The early Kadampas would say it was the best thing that could happen to us; but who finds it easy …. ?!

Who is criticizing us and how?

If it is people we trust and we know they have our best interests at heart, people find it easier to respond positively and learn. Eileen Quinn answered: “If it is someone you have a good, real, relationship with to start with and they are doing the criticizing from real insight then it’s easier to accept and react in a positive way.” And Allison Moxie Verville pointed out: “I think true valuable criticism, especially from those we trust, should be welcome, appreciated, and examined as a way by which to grow ourselves and learn. Supportive criticism isn’t intended as personal or negative and can be seen as an opportunity as well as indicator that someone has a positive vested interest in us.” Victoria Kaya said: “At university we are constantly criticized, but always constructively. Without being criticized I would not be where I am today. When I look back over the last few years I see that my teachers are my best friends and I owe what I have learnt to their kindness.”  Michael Hume put it this way: “Because of my self-cherishing I respond best to “skilful criticism” from people I trust & respect. Such as when someone says something slightly indirectly to help me understand something that will benefit me. That way I understand that the intention is good and they have taken the time not to directly hurt my feelings.” Rosanne Brancatelli from Brazil says “Whom I respect, I really think about, some people I don’t care. Pride? Maybe.”

So it seems that if we know the criticism is well motivated, we’re prepared to put up with it and use it. This is a fine place to start. However, the downside is that if we distrust others’ motivation we are quite likely to become annoyed or upset; and being conditional has its limits. For one thing, we cannot always choose how our criticism is served up or by whom, so that puts us in a vulnerable position. For another, if our criticizer happens to be speaking some truth, rejecting it could mean missing out on some helpful insight into our faults.

What would Geshe Kelsang do?

We can overcome these limitations by understanding that criticism can in fact always be helpful if we shift our perspective as to what we actually need out of life. The mind-training adepts of old, Kadampas like Atisha and Geshe Potowa, famously relished any kind of criticism that came their way as a vital demolisher of their egos — they far preferred a good insult to being massaged by praise!

Modern-day Kadampa teacher Geshe Kelsang explained to a friend of mine what he himself does when it comes to being criticized. (It is not as if he is short of practice — he has received his fair share of criticism from various quarters, including from people who really don’t appreciate him at all.) I’ve always found this advice very useful.

When he is criticized, he checks whether what the person is saying is true or not, regardless of their motivation. If it is true he thanks them (at least mentally) and tries to change. But even if it is not specifically true, the criticism reminds him that self-cherishing has many faults, and because he is happy to be reminded of this he also thanks them.

The second part of this article is coming soon, including how to defeat our faults confidently, without feeling guilty or inadequate.

Your comments are welcome, and please share this if you find it helpful.

A Buddhist solution to boredom

UK riots

The unexpected riots and looting in England left all of us wondering where they sprung from. There were some extenuating external factors but, as I said in this last article, I think they certainly were inflamed by inappropriate attention and the baleful influence of unhelpful “friends”. I also agree with those who say that they arose from attachment/greed (no shop was safe, no matter how innocent), the “me first” mind of self-cherishing and even plain boredom. A lot of vandalism in general is primarily motivated by boredom, and even back in the Roman days a graffitist wrote:

“Wall, I wonder that you haven’t fallen down in ruin, when you have to support all the boredom of your inscribers.”

Rioting might have seemed like a lot more fun than slouching around on another street corner or trying to find something to watch on summertime British TV. Perhaps the 24/7 access to You Tube, Xbox, Google and Facebook had also at least temporarily lost its ability to charm and distract, I’m sure we all know that feeling.

Santino the Chimp
Santino the Chimp

A chimp called Santino collects rocks before his Swedish zoo opens in the morning so he can pelt them at the roughly 300 humans who come to stare at him. Is he bad-tempered, seeking relief from boredom, or a bit of both?

Where does boredom come from?

Do you ever feel bored? Or how about ennui, lethargy, inertia, melancholy, flatness, or any of its other close cousins!? What does it feel like? What do you do about it? It seems to be a universal predicament in all age groups and income brackets. Kids during endless summer holidays get bored, adolescents notoriously get bored, people working day in and day out at dead-end jobs get bored, people with no jobs get bored, old people stuck in their houses get bored, caged animals get bored, and even people with comparatively nothing to be bored about get bored (think mid-life crisis). Perhaps we all get bored sometimes unless we are just too busy, which may be the opposite problem?! Nor is it just a recent phenomenon – humans and animals have been getting bored for as long as they’ve had minds, namely since beginningless time.

So where does boredom come from? The reason it is so common is probably that it is a facet of one of the three main mental poisons – ignorance. One reason I think this is that in the meditation on equanimity we get rid of our three poisons of: (1) closeness for our friends out of attachment, (2) distance for our enemies out of anger, and (3) indifference for boring strangers out of ignorance. And we can also develop equanimity with respect to inanimate objects, overcoming attachment, aversion and indifference/boredom for them too.

In some ways, if we are not in a state of attachment or aversion and things appear just neutral, boredom may be our kind of natural default! We feel unengaged, indifferent and distanced from the things we find neutral. At the same time, we paradoxically feel more hemmed in because everything seems more solid and real. What do you think?! In the mind-training book Universal Compassion, Geshe Kelsang says that for ordinary beings:

Attractive objects cause desirous attachment to arise, unattractive objects cause anger, and neutral objects cause ignorance… Those with special interest in training the mind, however, should try to change this and develop the three virtuous minds instead of the three poisons.

We become bored by supposed predictability and unavoidable and unchanging circumstances that seem beyond our control – not understanding that our own minds are the creators of our ever-changing and indeed unpredictable circumstances, and that we can take control of our minds. In terms of the inappropriate attention that accompanies all delusions, I would think that we are exaggerating the apparent solidity, permanence, and inherent existence of our situation whenever we are bored.

I agree with a Facebook friend Matthew who says that the boredom of the UK rioters is related to impatience (a type of anger) and attachment too:

“I think boredom is a form of impatience. Therefore patience is an antidote – so is contentment. It is said that young people tend to equate happiness with excitement while older people equate happiness with peace. Boredom in the young is related to attachment to excitement.”

 It could be that in this age of instant ever-shifting entertainment in our pockets it is harder in general to stay interested and absorbed, and boredom is likelier to crop up. But I think that the lack of excitement or pleasure itself comes from an ignorance grasping strongly at an inherently existent world outside the mind and thus feeling alienated from it, adrift, unconnected, unable to enjoy. Boredom also comes from fruitlessly seeking happiness in that inherently existent external world for, as Jenny on Facebook puts it:

“Maybe it arises from lack of understanding of where true happiness is to be found – surely if we didn’t search for happiness in external things we would have no reason to be bored?”

Are these the causes or symptoms of boredom that Kelsang Dorje describes on Facebook?:

“A lack of feeling of any place in the community or world. A feeling of impotence and disenchantment for a world that seems to ignore one and holds no opportunity for productive action or pleasure.”

The stronger we grasp at the world existing outside of ourselves, the more isolated, alienated, impotent, bored, and yes, ignored, we are going to feel. Then we are naturally going to start craving anything that will excite us and become impatient when nothing exciting enough seems to be forthcoming to relieve the monotony and feeling of being hemmed in.

Lack of or too much identity?

It is paradoxical that young rioters are described as suffering from a “lack of identity” because although on one level that is true insofar as they are demonstrating no healthy sense of self-worth, when we are bored our sense of identity is more concrete than ever. We are holding ourself separate from the rest of the world, me versus them. It is just not a very constructive or wise sense of self as it ignores our profound connection to others on every level. Although we can be bored on our own or in the company of others, loneliness also seems to be boredom’s never far-straying twin.

Creativity v. boredom

Whenever as a kid I complained of having nothing to do, my mother would say that annoying old-fashioned thing:

“If you’re bored, you’re boring.”

Thing is though, I could see she had a point. Boredom is the opposite of creativity. While we’re bored we feel like a victim of our circumstances, we feel disenfranchised, we don’t feel creative, we don’t feel in charge. When I heard teachings on emptiness I realized I had lost my excuse to be bored ever again because I was creating my own reality moment by moment through conceptual imputation – and there is nothing boring about an act of creation that cosmic! It doesn’t mean that I have yet completely conquered boredom though, I still detect it sometimes – which is partly why I am interested in the subject. The best antidote for me is to meditate, which is creative and uplifting, and in particular to remember emptiness. Wisdom, I find, dismantles the temporal and spatial walls erected by boredom. For an amazingly clear introduction to the wisdom realizing emptiness, you can download this free Buddhist eBook Modern Buddhism and read the chapter called “Training in Ultimate Bodhichitta”.

Because boredom lacks creativity, it is understandable that graffiti artists, for example, try to assuage it by writing on walls in an act of creation that may or may not annoy everyone else in the neighborhood. We can of course try to change our circumstances in helpful ways to alleviate boredom if the opportunity is there — seeking a more challenging job, for example, or meeting new people, or taking up a hobby, or simply taking ourself out of the house for a walk in a new area. This can be helpful, especially if we are well motivated. Boredom, in other words, can lead us to creativity and useful innovation. But as the main cause of boredom is internal (ignorance), the main creative solution is also to be found within our own minds – dismiss that fact, and we may soon enough find ourselves becoming bored by our new job, companions, trees, or hobbies. After all, we’ve been trying to change the circumstances of our lives to solve our boredom since beginningless time, yet here we all are, still finding ourselves bored.

Precious human life

Paul on FB suggested the rioters:

“Meditate on ur precious human life!”

which is a good starting point providing someone lets them know that they have one! In fact it is the starting point for all of us, realizing that we have more choices and prospects than we knew. Nick Vujicic, who I wrote about in this article, has no arms or legs and therefore seemingly far fewer opportunities than the rest of us; but try telling him that!

Summary

According to Buddhism, when we’re attached, the main opponent is non-attachment or the wish for true mental freedom. When we’re angry the main opponent is patience or love. When we are indifferent, or bored, the main opponent is non-ignorance, or the wisdom realizing emptiness and an understanding of the mind’s power to create. There is always something creative to do. Loren Jay Shaw managed to find creative ways to stave off boredom for three years in solitary confinement!

As with all opponents to delusions, however, we need to know about them before we can apply them. Once again I find myself grateful for Buddha’s teachings, or to be honest I think I too would be bored out of my mind with samsara by now.

Do you have any good solutions for boredom? Please share them. And share this article with anyone who might be getting bored during these long dog days of summer!

Rioting on the streets of England and in our own minds

What do you make of all these riots sweeping across England right now? People are getting hurt.

They are reminding me of two things:

(1)   The uncontrollable nature of anger

(2)   How influenced we are by others

In the newspaper I was reading online, a commentator tries to figure out what exact grievances are leading to the riots, e.g. poor housing, drugs, sink schools, gangs. But he concludes:

“While these phenomena may explain many forms of crime, my attendance at some of these occasions made me aware of the sheer momentum of a mob sensing a licence for an orgy of destructive mischief.”

A good friend of mine in Manchester just emailed me to say moreorless the same thing, which got me thinking. And what I am thinking is: “This sounds just like my mind of anger!” Anger starts with some pretext and then dwells on perceived grievances with inappropriate attention and the next thing you know the mind is on fire. It is far easier to put out a match than a forest fire. If no effort is made in anger’s early stages to control it, it rapidly spins us out of control. And it often thinks that it’s enjoying itself at the time, and that it’s valid, especially while we are still surrounded by other like-minded, over-excited “friends”. It’s only later, when the inappropriate attention has died down, that any remorse kicks in and we realize what destructive idiots we’ve been. There were other ways to do this, whatever it is.

Inappropriate attention is #6 of the six causes of delusion identified in Buddha’s teachings. Take anger for example. Cause #1 is the seed – we all have the seed of anger within us until we have abandoned our delusions by means of the wisdom realizing emptiness, and meantime we can prevent it ripening by stopping the other five causes. #2 is the object – we need some pretext for our anger, great or small. Nothing is inherently irritating but if we’re not careful anything can set us off, especially if we are prone to anger through familiarity with it – and #5 is familiarity. Bad habits, #4, don’t help, such as generally doing lots of stealing, drugs, arguing, watching violent movies and so on. Which leaves us with # 3, distraction and being influenced by others, which really does seem to be a major factor in what is going on in the streets of England as we speak.

In Joyful Path of Good Fortune, Geshe Kelsang says:

Our friendships have a powerful influence over us. Since we tend to imitate our friends, we need to associate with friends who admire spiritual training and who apply themselves to it with joy.

That is, of course, if we want to make spiritual progress as opposed to get off with as many stolen video games as we can cram into our stolen shopping carts, have a good laugh at others’ expense, and possibly end up behind bars. Compare the riots to people’s uplifting accounts of the friendships made at the recent NKT Summer Festival, for example!

Anyway, a sad but useful reminder that until we uproot the six causes of our delusions, no one is safe, not even on the usually calm suburban streets of Croydon or in our own minds.

How to meditate on the peaceful clarity of your own mind

In the last article on Buddha and the Brain, I quoted from Transform Your Life on how our body and mind are different entities. If this is true, it has huge implications on our lives: for one thing it allows for the continuum of past and future lives and karma. It also means that our mind has infinite potential for spiritual development, unlike our meaty body (including brain), which necessarily has a limited shelf life!

In the beautiful Buddhist Mahamudra teachings, we learn to actually meditate on the nature and function of our own mind, the formless continuum of our awareness. I was taught this meditation early on in my meditation life and it is popular amongst both old and new practitioners in the Kadampa Buddhist tradition. So I know from experience that even if you are new to meditation it is possible to get a feeling for the clarity of your own mind, which in turn will give you an experiential insight into what the mind is and how your thoughts and feelings arise.

This is useful because happiness and suffering both depend upon the mind, and so if we want to avoid suffering and find enduring happiness it makes sense to understand how the mind works and use that understanding to bring our mind under control. In this way we will improve the quality of our life, both now and in the future.

This meditation actually has infinite benefits – from calming our mind and helping us to dissolve away distractions, worry and delusions; to improving our concentration and mindfulness; to preparing us for a realization of the ultimate nature of things, their emptiness of existing from their own side; to increasing our bliss and the ability to realize directly our own very subtle mind; and, finally, to attaining actual enlightenment. As Buddha Shakyamuni said:

“If you realize your own mind you will become a Buddha; you should not seek Buddhahood elsewhere.”

I thought I would introduce this meditation practically and simply in the way that I have often done it with the hope that you’ll come to love it too, if you don’t already.

First a little background…

In Mahamudra Tantra Geshe Kelsang explains the location, nature and function of the mind so that we can meditate on these.

Our mind is principally located in the region of our heart channel wheel, or heart chakra. Its nature is clarity. This means that it is empty, like clear space, and that it is a formless continuum completely lacking shape and color, which possesses the actual power to perceive, understand and remember objects…The function of the mind is to perceive or cognize objects, to understand or impute objects.

The mind has the power to perceive objects. Geshe Kelsang has used “perceive” and “appear” interchangeably in many teachings, so the mind has the power to “appear” objects, or we can say to “project” them.

Nothing exists outside of our experience — to exist means to be known by mind. Mind’s function is to cognize. It knows, cognizes or apprehends the things it “appears”. (Our ignorance believes these objects are actually out there, like believing a movie is “out there” coming at our mind rather than the other way around). Everything is imputed by mind, even the mind itself.

In our meditation on the mind we stop the projector, so to speak, and let all these perceptions or appearances dissolve into the clarity of the mind. Its nature is still to appear or project/impute, but we’re looking at the mind itself now rather than the objects projected – this is also rather like looking in the mirror/reflector rather than at the reflections in the mirror.

The mind also has the power to create. Mind is the “creator of all” according to Buddha. This becomes clearer the more we understand how the world and its inhabitants are merely imputed by mind, and you can read more in Geshe Kelsang’s brilliant explanation in Mahamudra Tantra.

We meditate on our mind in the location of the heart chakra because that is where our root mind or very subtle mind is said to be “located”. This is because the inner energy winds that support or are associated with our very subtle mind are located here.

You can bear any of this in mind as you do the meditation, but do keep the meditation simple as in the guidelines below, especially if you are just starting out. In the meditation, we’ll dissolve all our thoughts away and meditate on the nature and function of the mind located at the heart.

There are lots of other ways to do this meditation too that you can find out from New Kadampa Tradition meditation teachers, including in Mahamudra Tantra pages 100ff. (Before you start, you might find it helpful to remind yourself of the instructions on seeking, finding, holding and remaining, including the advice on how to stay concentrated on your meditation object, outlined in How to soar in the space of meditation.)

You’ll need 15-30 minutes. I’ve left spaces where you can pause to follow the guidelines.

The meditation

Sit comfortably with a straight back, gently close your eyes, generate a loving motivation, and settle your mind with a few minutes breathing meditation. (There is a simple breathing meditation explained here.)

Once you have overcome strong distractions and your mind is relatively peaceful and stable, turn your attention from your breath to the continuous stream of feelings, thoughts, and images arising in your mind. Simply observe these, without trying to control or follow them.

Watch your thoughts arising and falling away. Watch your feelings and sensations arising and falling away. Whatever comes up in the present moment and then disappears, watch this without reacting or intruding, clinging or pushing away.

Now ask yourself where these thoughts are coming from and where they go to. What is the space between the end of one thought and the beginning of the next?

You’ll notice that your thoughts, images, sensations and so on all arise from a deep formless clarity, like empty space, and that they also subside back into it.

Notice the clarity out of which thoughts arise and to which they return, like focusing on a mirror rather than on what is reflected in the mirror.

Drop your awareness from your head to your heart chakra so that you are experiencing this clarity or bare awareness at the level of your heart in the center of your chest. Meditate on your mind’s nature and function as described in Mahamudra Tantra:

“Its nature is clarity. This means that it is empty, like clear space, and that it is a formless continuum completely lacking shape and color, which possesses the actual power to perceive, understand and remember objects. Its function is to perceive or cognize objects, to understand or to impute objects.”

The mind also creates our reality through imputation by conceptual thought.

Simply put, meditate on the clarity of your mind free from all physical properties. Within that space you can recognize that it is awareness with the power to appear objects and know them, and that it is the creator of reality.

You can imagine that your mind is like a boundless clear ocean without shape, color or form. Gradually sink your awareness into this infinite ocean-like root mind at your heart chakra, and merge with it entirely. Think that it is peaceful and blissful.

Abide in this blissful space-like clarity for as long as possible. Any thoughts that still arise are just like bubbles arising in an ocean — pay them no heed, and they will naturally dissolve back into the ocean from whence they came. They are just mind themselves and have nowhere else to go.

Thoughts disappear if you don’t think them.

(When a thought arises you can also ask yourself “What is the mind? Where is the mind?” and you’ll find yourself meditating on the clarity of the mind. Geshe Kelsang taught this method a few years ago. You can even start your whole meditation like this.)

Know that you can return to this space whenever you want to. Know that you can dissolve any thought away, however troublesome. It only has the energy you give to it.

Before you arise from meditation, think: “I’ll bring this peace, serenity and clarity back with me into my daily life.”

You can finish by dedicating the vast good karma you have just created to the happiness of all.

For more on this meditation, Mahamudra Tantra has it all. If you want to find out more about the mind and its functions as explained in Buddha’s teachings, Understanding the Mind is a great book for that.

If you have been doing this meditation for a while and have some extra tips and tricks, please do share them here with us.

New Kadampa Tradition Gatherings

My teacher, Geshe Kelsang, started a tradition of Festivals and Celebrations in the New Kadampa Tradition many years ago, calling them “spiritual vacations”, and explaining their contribution in keeping the New Kadampa Tradition community and tradition strong. The Summer Festival — held at the mother ship Manjushri Centre in the first Kadampa Temple for World Peace — is two weeks long and attracts the most visitors from all around the world. I think of it as the equivalent of the Great Prayer Festival (“Monlam Festival”) founded in 1409 by Je Tsongkhapa in Tibet, also two weeks long and comprising teachings, meditations, inspiring company and other good stuff.

Although Geshe Kelsang did not teach at this year’s Festival (he will with any luck teach in Portugal in 2013), the show went on! And this year there has been a very nice new development – blog articles written from the unique perspectives of Festival goers from all over the world, some new to Festivals, some old hands. I’ve enjoyed reading these because they contain some real gems and show that Kadampa Buddhism can be and is being practiced by a large diversity of modern-day people at all levels and for all sorts of reasons. For reasons explained on this page, Where are the Kadampas?, I reckon the more bloggers the merrier 🙂

Angela from England

Just to add to the mix, here is an article of my own that I wrote about Festivals some years ago. Of course this Summer Festival is almost over, but not to worry if you missed it, there will be more than enough Festivals, courses and retreats all over the world in the years to come. Pick your vacation spot — there will probably be a Festival there sooner or later 😉

Arthur from Ireland

Perhaps it’s worth pointing out that many of these benefits of a Festival apply to any meditation retreat we might do, even on our own. People always seem to love it when they can take a day or two, or a week, or even longer to recharge their spiritual batteries by focusing on meditation and reading. That is why it is called reTREAT!

Here is the original article:

Why go to a Festival?
Irving from South Africa

Anyone whose life is full of irritations, stress, and pain, whether physical or mental, needs a vacation from time to time. Just getting away from the usual routine and surroundings alleviates stress, promotes relaxation, and gives us some mental space with which to establish more positive attitudes.

However, thinking about it, what do we have now to show for our last vacation, other than a few souvenirs, a depleted bank account and a fading tan?! It seems, unfortunately, that the effects are almost always pretty fleeting. The temporary escape ends, but the same problems still seem to be there waiting for us when we get home to our unmowed lawn and back to work. What has changed? Have we come up with new behavioral strategies or spiritual insights, or are we thinking and feeling the same old things? How much impact has our investment of time and energy actually had? If it is back to business as usual, we are in danger of becoming so reinvolved with the details and hectic busyness of everyday living that we forget the deeper meaning and experiences of life.

Joelle from Scotland
Kelsang Menla from USA

That is why Festivals are so welcome – because they give us our well-earned break, but they also set us up for months, years, even lifetimes to come. This is because a Festival is designed to be a “meaningful vacation” or a “spiritual vacation”. It represents a chance to go to an exciting new place and to relax and unwind, for sure, but it is also far more satisfying and productive than being a passive sightseer. It gives us the opportunity to find a deep and lasting mental peace by working on our minds, which is the essence of the Buddhist way of life. It gives us more knowledge and skills to deal with our problems in the present, as soon as we get back to work and home. We learn to live life in a more comfortable, healthy and meaningful manner. It provides long-lasting spiritual benefits and blessings that continue long after the vacation is over.

Marcus from Germany
Catherine from France

Last but not least, during a Festival we can make friends with inspiring people from all round the world who can provide us with support and encouragement. (Update to this article 2011: Then we can continue to meet up with them the rest of the year on Facebook… 😉

Alice aged 4

Update: This latest one, just in, is my personal favorite:

“I wished to have the stabilisers off my bike and Tubchen wished for everyone to be happy. And then we took Tsog back to Mummy and had a midnight feast. I felt grown up.”

Festival Play Co-director

Also just in, the co-director of The Life of Buddha, Julie, gives some fascinating insights into acting and directing and its relationship with practicing Dharma. (For more on Kisogatami’s moving story, see the death article, Preparing for Something?)