Right here right now

9 mins read

clear light of blissMeditation is now marketed as an antidote to everything from anxiety and depression to poor sleep and workplace inefficiency.

These are tangible benefits into which it is worth investing time and energy.

But why stop there? This is only the tip of the iceberg.

While meditation can certainly help enormously with all these things, if we stop there we are starving ourselves of the really best parts of Buddhist technology: the attainment of liberation and enlightenment.

When we engage in simple breathing meditation, we find that we are more peaceful and relaxed. This indicates that our mind is naturally peaceful, and is an important start. However, this only scratches the surface of the power of meditation and our potential to help ourselves and others.

In general, in the West, there’s a tendency to market an extraordinarily transcendent process, meditation, only as a solution for stress. Meditating to bring out our innate compassion and deep insight can sometimes get lost in translation. But traditional Buddhist meditation has these two main objectives — to develop universal compassion and gain insight into the true nature of reality — and by practicing these we can use this life to attain incredible joy and freedom.

From engaging in meditation we can increasingly understand that we all have within us a vast potential for peace and happiness, even if it isn’t fully manifest as of yet. We are infinitely transformable, and potentially infinitely peaceful, wise, and loving.

Step into reality

d990d2c0-611d-418c-ba71-272ff5968eca

Once we’ve fully realized this potential, we’ve attained enlightenment — the inner light of wisdom that is permanently free from all mistaken appearance and whose function is to bestow blessings and mental peace upon each and every living being every day.

And the thing about enlightenment? …

Enlightenment is reality.

Everything else is mistaken appearance — it is unreality. And buying into it is why we are suffering.

Using Buddha’s teachings, we can understand that we are engaged in a process of practical contemplation and meditation that is drawing us closer to reality. Revealing reality.

Sometimes we think about enlightenment in the sense of a higher state of mind, a transcendent consciousness. And from one point of view that’s true. But the problem with this type of articulation is that enlightenment can sound difficult. It sounds like a good idea in general, but probably not for me because it feels unattainable.

Instead, it’s much more helpful to understand that enlightenment is just reality. Enlightenment is the only mind that that is IN reality, that is experiencing reality, and that, finally, IS reality.

So what does it mean if we’re not enlightened? It means we’re not in reality, which means we’re in an hallucination of mistaken appearances.

And this hallucination — because it’s not in reality — is producing suffering simply automatically. So whatever suffering is appearing in our life is coming about because we’re not enlightened.

welcome to reality

We can challenge our Western notions — just because it is common doesn’t mean that suffering is inevitable.

Reality cannot be destroyed

What or who is a Buddha? A person who has “awakened from the sleep of ignorance and seen things as they really are.”

We have the potential for no less than enlightenment. This is called our Buddha nature and every living being without exception has this extraordinary capacity to change, get rid of all their suffering, and cultivate all their good qualities to perfection.

The reason we have this indestructible potential is because it is not possible to destroy reality, only delusions.

This profound but simple wisdom — that enlightenment is reality — is weaved through all Venerable Geshe Kelsang’s books, both Sutra and Tantra. For example, in The New Eight Steps to Happiness, it says:

Because a Buddha’s mind is mixed with the ultimate nature of all phenomena and is free from the obstructions to omniscience, it pervades all phenomena …. From this we can understand that Buddhas are present everywhere and that there is no place where Buddha does not exist. Buddhas are like the sun and our ignorance is like the clouds that obscure the sun. When clouds disperse we see that in reality the sun has clouds and sunbeen shining all along; and, in a similar way, when we remove the clouds of ignorance from our mind we shall see that the Buddhas have always been present all around us.

To get a bit philosophical for a moment …

Emptiness is the real nature of all phenomena – always has been, always will be. But emptiness doesn’t exist from its own side, in isolation. It exists like everything else only through being known by mind. The mind that is permanently mixed with emptiness is the clear light of bliss. This is the very subtle mind that all of us have had since beginningless time, but purified of all obstructions.

So wherever emptiness is — ie, everywhere — there too is great bliss. Nice!

Here is a cool bit from Essence of Vajrayana:

Definitive Heruka is Buddha’s mind of great bliss mixed with emptiness. Since the ultimate nature of all phenomena is emptiness, definitive Heruka pervades all phenomena. In Tibetan Heruka is sometimes called “kyab dag” Heruka. “Kyab” means “pervasive” and “dag” means “nature”, so “kyab dag” means that all phenomena are pervaded by Heruka’s nature…. If we have deep understanding of this there is great hope that we shall be able to perceive whatever appears to our mind as Heruka.

Omniscient wisdom is possible because it simply knows reality, the union of bliss and emptiness. We don’t need to think of bliss and emptiness as too high for us to know or experience because it is right here, just obscured. Practicing the stages of the path of Sutra and Tantra gradually reveals it.

rubik cubeSometimes we see Buddhas or enlightened beings as separate from us, denizens of a distant world. But they are just enlightenment, or, strictly speaking, imputed on enlightenment.

In other words, Buddhas are people, like us, but they are entirely unlike us in that our self or I is imputed on a contaminated body and mind whereas a Buddha, such as Buddha Heruka, is a self or I imputed on the bliss and emptiness that is the real nature of all phenomena, and is therefore everywhere, including right here right now.

Another way of putting this is that someone who has realized bliss and emptiness directly, and imputed themselves on this reality, is called a Buddha.

And since our I or self is not at all fixed, once we get rid of our ignorance and mistaken appearances we can become the Buddha we’ve always been destined to become. We too can be everywhere, helping everyone.

As I sometimes like to put it, enlightenment is just a trick of the mind away.

Or as a friend of mine put it the other day, “All we need to do is stop tripping.”

One way to get started …

In Highest Yoga Tantra, the essence practice is dissolving our Spiritual Guide into our heart, mixing our own mind with his/her mind of bliss and emptiness, and imagining we arise as a Buddha ourselves within that space.

If you haven’t got empowerments yet, you could perhaps get started by dissolving your Spiritual Guide, Buddha Shakyamuni, through your crown and into your heart and letting your mind mix with his like water mixing with water, feeling happy. Then impute yourself on that peaceful pure mind. There is a bit more about self-generation as Buddha Shakyamuni in Joyful Path of Good Fortune.

Not an ordinary life

In some ways, we can think that everything is already enlightenment, everything is Buddha. Which is why in Tantra the main obstacles to liberation and enlightenment are called “ordinary appearances and conceptions”, ie, the mistaken appearances of things as not being Buddha-like, and the mind that assents to those appearances as the truth.

As it says in Modern Buddhism (available for free here):

Suppose there is a Heruka practitioner called John. Normally he sees himself as John, and his environment, enjoyments, body, and mind as John’s. These appearances are ordinary appearances. The mind that assents to these ordinary appearances by holding them to be true is ordinary conception. Ordinary conceptions are obstructions to liberation and ordinary appearances are obstructions to omniscience.

We see everything not only as impure and suffering, but as ordinary as opposed to enlightened; and those perceptions are in fact a mistake, grasping at which is perpetuating our samsara.

grumpy cat in landscapeI, for example, am going around thinking, “I’m L. I have this boring old body and I have this neurotic personality and I live in this okay house in this problematic country surrounded by these other regular people, all of us doing all these regular activities.” It’s all just ordinary.

But this ordinariness is not really the truth, it is just ideas, mere imputations of an ordinary mentality. None of the things I normally see exists = reality. And, providing I have some understanding of what reality is, I could instead be thinking, “I am Buddha Vajrayogini. I have this incredible body of light and I have this winning personality and I live in this blissful Buddha Land surrounded by all these pure beings, helping everyone without exception!”

These are also just ideas, but they are far better ideas, and far closer to the truth. As we discover over time, as our wisdom of bliss and emptiness grows, our hallucinations die down, and eventually enlightenment becomes our own direct experience 24/7.

Revelation

lightbulb momentsOnce we have a feeling for how enlightenment just is reality, all Buddha’s teachings make a huge lot of sense. We have more of those light bulb moments. We can understand how right now we are not in reality. Which is why enlightenment is not an option, it’s the only place to be. And how through Buddhist meditation we can step into an enlightened perspective that has always been available to us, we just needed it to be pointed out (probably more than once!) That’s the real meaning of meeting a Spiritual Guide.

Therefore, enlightenment isn’t a philosophical talking point, or the goal of superhuman meditators, like climbing a distant mountain. If we are not in enlightenment, not in reality, we are necessarily trying to make unreality work. Everything is deceiving us more or less.

So when we go deeper in our meditations with the motivation to attain enlightenment, in addition to addressing our stress and other temporary problems we are also drawing every day closer to this blissful primordial reality. Two for the price of one!

To engage in Buddhist meditation is to understand that we all have within us this unlimited potential for the truth of bliss and emptiness, even if it isn’t fully manifest as of yet. So whenever we meditate, even if it is just a breathing meditation, we can try starting with this understanding and see what happens. (In this article on meditating backwards, I explain a bit about how I practically do this.) Even an intellectual understanding that enlightenment is reality is inspiring; and, if we can get a feeling for this in our heart, everything flows so much more effortlessly from there.

I find this immensely encouraging: we are not having to go anywhere strange and new, much less having to create something from scratch, or something that is not already in some sense there. What we are doing on the journey to enlightenment, the journey into the clear light of bliss at our heart, is gradually letting go of all mental elaborations so that we can at last directly enjoy what has always been.

Over to you. Comments welcome.

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How’s samsara working out for you?

samsara7 mins read

One way we can understand the need for deeper refuge is by thinking about what ARE our problems, what are our sufferings, and whether our temporary sources of refuge are in fact good enough for us. If they are, fantastic. And if they’re not, then good to know, because we can then seek refuge in something more effective.

Carrying on from this refuge article.

If you’re suffering at all, chances are you’re in samsara. Samsara is what Buddha called this state of existence where we have delusions and (usually) meaty bodies. Basically, in samsara we’re suffering, one way or another. Even when we’re happy, we’re not as happy as we could be.

Samsara doesn’t come from the places and people outside us, our job or our politics, our weather or our entertainments. It is the creation and mirror of the delusions in our mind, especially our ignorance of self-grasping and self-cherishing. This is why we can run but we can’t hide.

Although there’s good bits in our mind, and nice experiences that we have, overall we’re trapped in a state of uncertainty, in a state of no satisfaction, in a state of suffering. We’re subject to physical illnesses, we’re subject to mental pain — every day, if we check. Perhaps every hour.

forsaleI’ve had a rotten cold these past 10 days for example, along with half of New York; and it’s been making me feel sad for the people I pass with no homes to go to. I find it painful even to walk for ten minutes to the subway in these frigid temperatures, the cold searing my lungs – but I have a cozy bed and warm tea to welcome me at the end of my journey, as opposed to cardboard and indifference.

There’s rarely a day goes by when a body doesn’t hurt in some way. Yours is probably already a little uncomfortable in some way as you sit reading this — you’re thinking it’s time to get up and move around. (Not that I want to put that idea in your head … hold on.)

The problem with these bodies

You could be sitting right now on a lovely comfy sofa – we try to make our body as comfortable as we can, but it is challenging given that it is a bag of bones with lots of nerve endings. Reminds me … I was so pleased with a new massage chair gifted to me that I bought a similar contraption for my father with the hope that it’d ease his aching muscles. What it actually did though was crunch his old bones and make him hurt for weeks.

A good friend of mine texted this morning from England, a yogi monk known as Rainbow to his oldest friends — been practicing Dharma as long as I have, and really meditating a lot. Anyway, he texted me this morning just to say, “How are you? I’m doing well considering I’m imputed on a bag of bones.” bodyworld

And that’s about as good as it gets in terms of physical comfort. Some days we’re relatively comfortable. Given that at the moment we identify so strongly with this bag of bones as “my body”, and even as me, it’s amazing we have any good days, really, because, and I don’t know if you have noticed?, these bodies are not set up for comfort. Everything in our body can hurt. Everything, except for maybe our hair. And even that, if someone pulls it …

There’s pretty much nothing about our bodies that can’t hurt, doesn’t hurt sooner or later. Like teeth. How many teeth do we have? 36? 2? 12? Anyway, it amazes me that every single tooth in our mouth is fine when it’s working, we don’t even think about it; but when it isn’t working, whoa, that hurts, that can ruin our day. And there’s 31 more where that came from.

And there’s nothing about our body that’s not potentially going to turn against us, either. We can get cancer all over our body, can’t we? (Maybe not in our fingernails.) And eventually the whole thing just gives out.

Incorrectly identifying ourselves

Samsara is basically when we impute ourselves on, or identify ourselves with, a meaty body and a deluded mind, thinking: “This is me, this is who I am, I’m this person, I’m a limited person. This is me, looking all ugly because of this cold. I’m capable of good things sometimes, but other times I hate myself. I’m inadequate, I’m unhappy, I’m irritated, I’m obsessed, I’m anxious, I’m sad, I’m sore, I’m hurting. Etc. etc.

pure potential

Whenever we think like that about ourselves, we’re identifying ourselves with our meaty body and/or impure states of mind. But the fact is that these are NOT who we are. We are not really (or inherently) anything. We could instead identify with our extraordinary pure potential, and, if we go for refuge to Dharma, we can completely transcend mental and physical suffering with this human life that we currently possess, traveling the entire path to liberation and enlightenment.

As Geshe Kelsang brilliantly points out in The Oral Instructions of the Mahamudra, since beginningless time our way of identifying our self has been mistaken:

What does taking rebirth in samsara mean? It means that in each of our lives due to ignorance we grasp our body or mind as our self, thinking, “I” “I”, where there is no I, or self. Through this we experience the sufferings of this life and countless future lives as hallucinations endlessly.

De-programming

So, when we turn for refuge, that’s what we really want — protection from all the sufferings that come up within our samsara, understanding that samsara is just the experience of a deluded mind and a meaty body, wherever they may be. According to Buddhism we’ve had countless lives in these kinds of bodies. Often far worse bodies than the one we have now, and far more polluted or negative minds.

We’ve caught a bit of a break, according to Buddha, at the moment, in this precious human life. We have a little window to practice Dharma — our sufferings are not so crushing that there’s nothing we can do about them, but they’re enough to motivate us to do something about them. We can develop the ability to get to their root, to kind of deprogram or decommission our samsara, as it were.

robotDelusions remind me a little bit of preprograms that run in our minds. Maybe I’ve been thinking too much about artificial intelligence recently. It’s kind of like when robots run around all preprogrammed, our delusions are a bit like that. We’ve arrived with this horrible software from previous lives, and are being run around by it. So we need to reconfigure our software. In fact, we need to ditch it altogether, be free!

We need to be free. Our delusions don’t let us be free. They constrict us in so many different ways, and they cause us suffering in life after life. So we need to deprogram our minds by getting rid of our delusions while we’ve got this opportunity to do so, while someone is actually saying to us, “Hey, you can do this, and this is how.” Someone who is not part of this program, and understands exactly how it is set up and how we can dismantle it.

A Buddha has appeared in our life, extraordinarily, and, as we go about our daily lives — running around trying to find happiness here, there, and everywhere — he’s kind of striding along next to us, saying, “Hey, slow down a minute, look within. You’re preprogrammed. Just ditch the entire software, stop trying to make this work, it can’t.”

(Is this analogy working for anyone other than me?!)

I have quoted this before as it is one of my favorite Shantideva sayings:

We should not let our habits dominate our behavior or act as if we were sleepwalking.

matrixI think that’s exactly what we do — we let our deluded habits dominate our behavior, we DO act as if we’re kind of sleepwalking, we’re not wide awake. We’re conditioned or pre-programmed to act in certain ways. Conditioned by what? By our delusions and karma. And with our delusions we create our messy society, and this in turn conditions us further. It is endless mirror reflections.

So we’re trapped in this kind of Matrix hallucination. And Buddha really wants to unplug us all. He wants us to log out of this preprogrammed endless horror show of samsara.

Life without suffering is possible. But not samsaric life.

More later. Meanwhile, what do you think about all this?

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Inner being

5 min read

Refuge is what we turn to to get rid of our suffering. We go for refuge because we need refuge, or protection, from our various problems, big or small. We arguably spend all day going for refuge, trying to get rid of one thing by turning to something else.

people walking in NYC.jpeg

Like, just now I was feeling a big sleepy, so went to grab a coffee from my local NYC coffee shop. (Passing waves of people on the street seemingly on their way somewhere, no doubt in pursuit of relief just like me.) If we are feeling unwell, we turn to medicine; if we’re lonely, maybe we turn to friends or Tinder; if we’re hungry, we eat something if we can; if we’re bored, maybe we go online; if we’re uncomfortable, we shift our body into another position. Etc. Those are relatively tame things to do – we also have a large variety of more suspect things we turn to, such as opioids or the pursuit of power, status, and extreme wealth (check out this video:)

Sped-up movies

You know those sped-up movies? Watching them, we can see how we’re always on the go — going here, doing this, going there, doing that. Getting up, sitting down, propping ourselves up, lying down, walking around, sitting down again. Each day is a constant pursuit of little relief hits from what are basically physical or mental aches and pains. And we’ve been doing this our entire life. In all our lives, since beginningless time.

But the interesting thing is that we have just as many problems to solve as ever, don’t you find? We have just as many physical aches and pains, quite possibly more given that this body doesn’t get more comfortable as it gets older. Not to mention the near-constant mental aches and pains. So, we’re turning for refuge to other things all the time, but they are clearly only providing some temporary relief at best.New york subway

This is not to say that we shouldn’t eat, drink coffee, get a job, surf the internet, etc. That’s not Buddha’s point. His point is, are we finding the lasting happiness and freedom that we all long for? Are these temporary refuges sufficient for us, or could we actually be doing more? Could we be getting rid of our aches and pains more effectively?

And so far we’re not even talking about those BIG problems — namely ageing, sickness, major loss, catastrophes, and death — just the run of the mill irritations and discomforts. Coffee, the internet, power/status, and hot dates don’t even touch the big problems.

Ultimate refuge

This is where we turn to the subject of refuge in Buddhism. This is a vast subject — all Buddha’s teachings are included within refuge one way or another, because basically Buddhist refuge means that instead of turning to worldly solutions, or sense pleasures, or indeed anything outside our mind, we turn inside to the practice of Buddhadharma.

The main object of refuge in Buddhism is our own efforts in practicing Dharma: such as increasing our inner peace, getting rid of our delusions (sometimes known, with good reason, as “afflictions”), practicing patience, love, compassion, and wisdom. We turn to Dharma experience because we appreciate that it is the effective and lasting protection from our problems.New York shrine

There would be no Dharma without Buddha Shakyamuni, he taught it in our world; and Buddhas also emanate as Spiritual Guides who can guide us and bless our minds. Without Buddhas, or enlightened beings, it would be impossible to practice Dharma. And we also turn to Sangha, such as our fellow Dharma practitioners – others who are also interested in solving their problems, if you like, from the inside, not always from the outside.

Buddhism

At the time of Buddha Shakyamuni, when he was walking around in a form that everyone could see, he never used the word “Buddhism.” The word “Buddhism” is a new invention. It is one of those Western “ism” words — we took Buddha and added ism to the end of it.

Buddha instead would apparently call his disciples “inner beings.” Nangpa cho, if you want to know the Tibetan and impress people at parties; which I believe, though correct me if I’m wrong, literally means inner Dharma. Those who practice the teachings, go for refuge to the Three Jewels, are inner beings, because instead of turning outwards for solutions to their problems they are trying to turn inwards to transform the mind.

new york freedom towerAnd the reason we practice Dharma is out of compassion, to free ourselves and others. To end suffering. To end suffering for everybody: humans, animals, insects, everybody. That’s the end goal in Buddhism — to ourselves become more and more of an object of refuge until eventually we ourselves are a Buddha.

Going for refuge to Dharma

Putting effort into practicing Dharma means that we take delight in it, really enjoy it. We see it as a real solution to everything that ails us and everybody else. We love it, we understand its benefits, we understand that it works. So we naturally turn to it with effort. Effort doesn’t mean straining and pushing, it means enjoyment — its full name is joyful effort. If we enjoy things, we do them, you’ve probably noticed.

Going for refuge to Buddha

We also put effort into receiving blessings and inspiration from Buddha. We can do this by just feeling close to enlightened beings, because from their side they’re already close to us, indeed one with us. By tuning into blessings, our minds experience huge amounts of power and inspiration.

Going for refuge to Sangha

love is the real nuclear bombAnd then we put effort into receiving help from Sangha, which means we allow ourselves to be encouraged and inspired by other people who are practicing Dharma. They’re all trying to gain the experiences of cherishing others and patience, for example, and all trying to get rid of their attachment and irritation. The fact that they haven’t managed it all yet doesn’t matter; we’re still motivated by them because they’re trying. They can be very good examples for us. And we can make an effort not just to receive help from Sangha but to help them too.

My feeling is that Sangha don’t have to be signed-up Buddhists – I find anyone who is relying on inner refuge, for example compassion in the face of adversity, can work as refuge and inspiration for me.

Over to you. Any thoughts to contribute on the subject of inner being?

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Unleashing our potential

sarcasticI asked a bunch of people the other day what their New Year’s resolutions were, and most of them told me they hadn’t bothered making any because they never stuck to them. And it is true that New Year’s resolutions often don’t work because our minds are kind of too much all over the place, scattered.

If we find we can’t stick to our obviously worthwhile resolutions each new year, or any other time for that matter, it could well be because our habits and real desires go way deeper than our new plans, so they keep winning. Luckily meditation helps, perhaps more than anything.

We need to change from deep within, not just on a superficial level of consciousness – our thoughts are too changeable on the surface of our minds, like waves or froth on an ocean, so even if we manage to change them they don’t stay changed. I find it is always pretty much vital, therefore, to start the process of self-transformation by diving below the waves of chatter and thoughts directed largely outward, to access a deeper level of awareness.

Reboot

amplutihedron_spanEven the simplest breathing meditation, designed to overcome conceptual distractions, brings us inward and helps us to connect to our Buddha nature, which is in fact unfathomably deep, and we can sense that.

We don’t feel things in our head – we feel them in our heart. We don’t really change in our head — we change in our heart.

So we start by dropping into our heart, and experiencing already some peace and space opening up. The slightest experience of peace shows lasting deep peace and change is possible, so we identify with that, thinking, “This is me.”

An even more powerful method for accessing deeper awareness is meditating on the clarity of the mind.

And above all we can mix with the blessings of all enlightened beings — their all-pervasive omniscient, compassionate minds — because then for sure we go deeper and deeper and deeper. And our mind is purified and inspired.

On this basis we can reinvent ourselves — dissolve all our stale habitual thoughts away and start again! Reboot. Especially if we can bring even a little understanding of emptiness into the equation.

I plan to share more on how to do everything I’ve just said because it’s useful – but later. For all this to work, to really change, we need to get in the habit of relating to this potential — our spiritual depth — and identifying with it. And this brings us back to the development of self-confidence, carrying on from this article.

colorado mountains 1.JPG Pride with respect to our potential

The first type of self-confidence, also known as non-deluded pride, is called “pride with respect to our potential”. This state of mind is:

… based on a recognition of our spiritual potential and leads us to think, “I can and will attain Buddhahood. ~ How to Understand the Mind

With this we identify with our Buddha nature, our potential for lasting happiness, total freedom, universal love, omniscient wisdom, etc. In short, our potential for enlightenment. We trust our Buddha nature, not our superficial desires and aversions, however seductive or on our side these may pretend to be.

Big vision

In How to Transform Your Life, which you can now download for FREE! here, the author Geshe Kelsang says: httyl-bookcovers

In the heart of even the cruelest and most degenerate person exists the potential for limitless love, compassion, and wisdom. Unlike the seeds of our delusions, which can be destroyed, this potential is utterly indestructible and is the pure essential nature of every living being… Recognizing everyone as a future Buddha, out of love and compassion we will naturally help and encourage this potential to ripen.

“Everyone” includes ourselves. We are all future Buddhas. In our society, we have phrases like, “You gotta have vision of yourself”; but our vision tends to be who we are now, just a little bit better, right? In Buddhism, we develop a really big vision. We say “Identify with your Buddha nature ~ you can become an enlightened being.”

With this first non-deluded pride, we aren’t just saying I CAN become a Buddha, we are saying “I WILL become a Buddha.” I am going to become someone with perfect love, perfect compassion, perfect wisdom, total patience. A mind pervaded by joy. I’m going to do that. That’s proper vision, isn’t it? And if we identify with that, well, that’s a big sense of self. But this self, unlike our ordinary, painful, limited sense of self, is imputed on the truth. I have the potential and I am going to become a Buddha. It’s true.

Some people might think, “Hey, that’s a bit arrogant or far-fetched.” But you know what? It’s possible. It’s actually possible for us to become a Buddha.

happinessWhereas it’s not possible for us to develop lasting happiness or meaning through our looks. Or through our ability to sing. Or through our ability to make money. Or through any of the other things we tend to develop pride in. We might or might not get a temporary happiness hit, but sooner or later these things all just disappear.

In other words, it is MORE possible to achieve enlightenment than to achieve lasting happiness through external things.

We are by nature unlimited, and once we have purified our mind we will have purified our world.

So why put our efforts into trying to achieve happiness through external things that will never amount to anything, instead of into something that we know is possible, and infinitely more desirable, which is to achieve enlightenment? The first non-deluded pride helps us overcome this discrepancy because we identify with our potential and with our wish for enlightenment.

Try it out

In meditation, in our heart, we can just try it out. Just allow that self-confidence to resonate deep inside, just that insight and determination, “I have the potential for enlightenment, that’s who I really am, and I am going to realize that potential and become a Buddha.”

Actual enlightenment is a mind, and anyone can develop that mind of pure love, pure wisdom, and pure compassion, from which we manifest in whatever form benefits living beings.

Enlightenment is a state of total freedom, for which we all have the potential. So why not go for it? Why not develop a big vision? And say deep inside, “I’m going to do that!” Unless you have a better idea. But what could be a better idea?

not-way-to-relate-to-potentialIt may seem a fairly outrageous thought if you are new to Buddhism, it may even seem slightly terrifying; but it is actually a very relaxing thought. Why? Because we’re no longer identifying with our limitations. It is identifying with our limitations that’s the main reason for our laziness of discouragement — looking at ourselves and thinking, “I’m such a twerp. I’m such a deluded being — I’m so angry, and I’m so jealous, and I’m so attached to my stuff, and I’m incapable of moving on, and that’s me.” And then we’re walking around trying to improve an inherently existent twerp, which is really tough. We’re thinking, “I’m useless, I’m so inadequate, I’m a stupid person, but at least I’ve made some New Year’s resolutions here, at least I’m trying” – but we can’t move away from that if we think it’s the truth, if we feel intrinsically useless.

Luckily, it’s not the truth. We’re just creating it with our mind. An intrinsic twerp is just an idea. And it’s a useless idea at that, it’s a wrong idea. We’re not useless. We are by nature empty, which means we are by nature free. If we think we’re a limited being, we’re a limited being. But if we think we have an unlimited potential and we identify with that, that’s what we have.

If you think you’re someone who is going to become a Buddha, that’s exactly who you are. So go for it.

Ok, enough for today. Maybe you’d like to try this out for a few days and report back in the comments below?! And here is the next article on the subject.

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What is Buddhism? ~ A short, simple guide

This summer my parents asked if I could write a “short, simple guide” to answer the main questions they and their friends have about Buddhism. They kindly sent me the list of quite excellent enquiries, so I am going to have a go now.

  • What is Buddhism in one sentence? 

Buddhism is learning to live from a peaceful mind and a good heart as the best way to solve our own inner problems of anxiety, depression, fear, etc.; finding a deepening sense of happiness and freedom from within; and in time helping and inspiring others to do the same.

(Thank goodness for semi-colons.)

Or how about this:

“Buddha says be nice to people and animals and then you feel good.” ~ a 4-year-old Buddhist

  • What is meditation in one sentence?

Geshe-la prostrating to Buddha high resMeditation, literally “familiarizing ourselves with positivity”, lies at the heart of Buddhism, and by practicing it we (1) are protected from the suffering caused by unpeaceful, uncontrolled states of mind such as anger, attachment, and ignorance that give rise to suffering; and (2) learn how to develop and maintain our peaceful, beneficial states of mind such as patience, love, and wisdom, in this way fulfilling our innate potential for lasting happiness and freedom, as well as the ability to help others.

Hmm, that might have been stretching the one sentence thing a bit. So how about this quote from Buddha instead:

Learn to do good,
Cease to do evil,
And control the mind.

  • Do Buddhists believe there is a God?

Short answer: No. Not a creator God. But we do believe in the existence of completely perfect holy beings.

If there is a creator God who is omnipotent and has compassion for his creation, why is there suffering? It would seem that a creator God must either have no compassion or not be omnipotent, one can’t have it both ways.

Buddhists do not believe that one single mind, namely God’s, created the world, but that we are all creating our own reality with our own minds continually. Nonetheless, we all have the potential to purify our minds of all obstructions and attain omniscience, if not omnipotence. And so Buddhists do believe in the existence of countless enlightened beings who have attained complete freedom and omniscience in order to help everyone else do the same, and we pray to them for guidance and blessings.

Kadampa  BuddhasSo, like Christians and so on, we believe in the existence of omnipresent compassionate holy beings and in the power of prayer and blessings. Just not in an omnipotent creator God.

We can also find common ground on a more mystical (perhaps sort of holy spirit level) if we take God to be the clear light mind possessed by all living beings, which is called the basic Dharmakaya or Truth Body. This very subtle mind that goes from life to life is the basis or creator of both samsara and nirvana, and, when purified, will become the bliss and emptiness of the actual Truth Body of a Buddha, omniscient wisdom.

There is a bit more here.

  • Is Buddhism a religion or a faith? Are they different?

Buddhism is a religion, according to the dictionary definition. It is also a faith, in so far as Buddhists grow their faith in Buddha, Dharma, and Sangha. Faith is a positive state of mind that is quite clearly defined in Buddhism – it goes hand in hand with experience and includes (a) believing faith, where we simply believe in the existence of holy beings, pure states of mind, etc.; (b) admiring faith, where we admire their good qualities; and (c) wishing faith, where we wish to gain those qualities ourselves.

  • What happens when you die? What is meant by reincarnation?

We take rebirth, which means the same as reincarnation moreorless. Our mind is formless awareness whereas our body is made of flesh and blood; so though the body dies, the very subtle mind continues. Buddha documents the entire process of dying and taking rebirth from the subjective point of view of the person dying, it is fascinating. We pass through different levels of consciousness. It is a bit like falling asleep, dreaming, and waking up, though we wake up into an entirely new body and world. What body and world that is depends on the quality of our mind and our actions, or karma. I have written several articles about this subject here.

reincarnation.jpgA surprising number of Western thinkers too have believed in rebirth over the centuries, including early Christian Gnostics; and I like Voltaire’s words on the subject:

It is not more surprising to be born twice than once.

Being born once is no less weird than being born lots of times. Dying once is no less weird than dying lots of times.

For as long as I remember I have believed in rebirth, so that kind of says something right there. I remember telling you, Dad, that your father was going to be reborn as a human and not as an animal because he was a good man (a vicar) and died peacefully. I was all of six years old at the time, I wonder if you remember, it was in the kitchen in Guildford. I also knew without being told, aged 4, that our daschund Rozy was already on the way to her next life when you drove her away in the boot of our car in Sri Lanka after her accident. Stuff like that.

  • What is a Buddhist’s relationship with everyday life? For instance, can a Buddhist be a soldier? or kill anything?

Buddhism is based on compassion and its chief refuge commitment is: “Not to harm others.” So Buddhists avoid killing as much as they can, and also try to have careers that don’t involve harming others if possible. The main thing always is the motivation, however, so there are no external laws or strict rules for living per se; each Buddhist has to be pragmatic and figure out for themselves why they are doing what they are doing, and what results it will have for themselves and others.

Moreover, Buddhists believe that everyday life can be transformed into a spiritual path by changing our minds:

Activities such as cooking, working, talking, and relaxing are not intrinsically mundane; they are mundane only if done with a mundane mind. By doing exactly the same actions with a spiritual motivation they become pure spiritual practices. – Eight Steps to Happiness

  • Do Buddhists aim to make the world a better place by the personal example of their Way of Life rather than by direct action?

Another good question. It’s a bit of both. Bodhisattvas have two main methods to make the world a better place, which are reflected in the vows they take – (1) to develop their minds so they can attain enlightenment as quickly as possible to help all living beings, and (2) to help others directly whenever they can. What form that help takes depends on the individual, there is a lot of diversity.Sally and Buddha

For example, my main aim is to practice Buddhism and help it to flourish so that it reaches lots of people and inspires them also to become more peaceful, happy, patient, etc. This involves both a way of life and direct action. But I also do other types of direct action, as you may be meaning it, in the form of helping an animal shelter and trying to promote kindness to animals. But again, it is the motivation that counts. Direct action motivated by, say, a mind full of hate or intolerance, is counterproductive.

Buddhists’ main goal to make the world a better place by helping each other develop the capacity of our minds, realizing that everyone has powerful spiritual potential for lasting peace and freedom. We have been creating our own suffering for a very long time, and in the same way we can create our own happiness; we just need the methods. Geshe Kelsang puts it like this:

Temporary liberation from particular sufferings is not good enough.

A friend on Facebook put it rather nicely I thought: “We could bandage people up and give them tents and a bowl of soup, and it is great if we can do that; but if they are in a whirlwind of self-destruction they will run out with the bandages on to fight again. The whirlwind is the delusions. Until these are stopped, we can keep rebuilding houses but the uncontrolled mind will keep smashing them down again.”

  • For example, is a Buddhist Doctor a Buddhist first or a Doctor? We assume there is no dilemma or conflict but how do you explain?

I think that depends on the individual – some would say they were Buddhists first and then doctors, some would say it the other way around. There need be no conflict between being a Buddhist and being a doctor, especially if the doctor is motivated by the wish to relieve suffering and support happiness in his or her patients. As with any job, there may be certain dilemmas to navigate; but these in themselves can help someone become better at eg, compassion, patience, or taking responsibility. As one guest blogger put it in his article:

Being a social worker makes me a better Buddhist. Being a Buddhist makes me a better social worker.

Interestingly enough, Geshe Kelsang was a doctor in Tibet before he became a teacher. He came to feel that he could personally help people more by being a teacher (see point above), but there is no contradiction.

  • There are many different forms of Buddhism, do we need to know how to refer to the NKT?

Guru Sumati Buddha HerukaWe refer to the NKT as Kadampa Buddhism, “Kadampa” literally meaning “those who take all Buddha’s teachings as personal advice and put them into practice in their daily lives.” These days we also call ourselves “modern Buddhism”, because this tradition has spread more globally than most due to its accessibility to people in many countries and walks of life.

The NKT is a Mahayana Buddhist school founded by the great Indian Buddhist Master Atisha (AD 982-1054), practiced fully and passed down the generations through accomplished spiritual masters, including Je Tsongkhapa (AD 1357-1419), to the present day.

  • Is anyone or any type of Buddhism considered the founder of Buddhism? If so, how long ago did Buddhism start?

Buddha Shakyamuni is known as the founder of Buddhism – so from one point of view Buddhism started just over 2550 years ago in India and then spread from there. However, time is beginningless, and there are countless beings who have realized their full potential and become Buddhas; so Buddhism has actually been around (somewhere if not always here) forever!

In this world, a prince called Siddhartha in India (550 BC) found suffering unacceptable, so left his palace to bring an end to it. He discovered that the root of suffering lies within the mind, specifically within a mistaken understanding of reality, and he found a way to cut this root of ignorance with compassion and the wisdom realizing the illusory nature of things. He was then requested to teach, and gave 84,000 teachings to a very wide audience over a 40-year ministry, which became known as Dharma (literally, “that which holds us back from suffering”).

squirrelInterestingly, Buddha didn’t coin the term “Buddhism” or “Buddhist”; that was something we did much later. He called his followers simply “inner beings” because there were interested in attaining happiness and freedom by controlling the mind. Anyone can use Buddha’s teachings, therefore — for example on meditation, mindfulness, love, patience, and wisdom — without having to call themselves a Buddhist if they don’t want to. Geshe Kelsang, I remember, used to call some of his students in Dallas Texas “Christian Buddhists”, for example.

  • How many types of Buddhism exist? Or does no-one really know?

Buddhism can be grouped by country, by culture, by lineage, by teacher, by monastery, etc., so there are many types. At the same time you could say there is only one type of Buddhism, the teachings of Buddha.

Buddhism spread extensively because many countries and cultures saw that it deals with the mind so effectively; and, broadly speaking, in all these places groups would form with an experienced teacher at their center.

Buddha imageBasically there are two main “vehicles” of Buddhism – Hinayana (incl. Theravadan) and Mahayana, of which Kadampa Buddhism is the latter. Hinayanists’ goal is to attain liberation or nirvana, which means freedom from all delusions and suffering for themselves. Mahayanists’ or Bodhisattvas’ goal is to attain full enlightenment so they can lead all living beings to the same state. (Vajrayana or Tantric Buddhism is included in the Mahayana.) Both traditions were taught by Buddha and they have many practices in common, including the four noble truths. All authentic traditions of Buddhism are able to trace their teachings back through an unbroken line of teachers and disciples to the time of Buddha Shakyamuni.

Thank you to Facebook friends who contributed to this article. I have attempted the impossible, ie, to keep my answers short. It is clearly not conclusive and plenty more could be said, so this article is like Cliff’s notes or something. Please feel free to contribute good stuff on any of these questions in the comments section below.

 

Compassion: the quick path to enlightenment

I was walking with an old friend yesterday evening on the beautiful beach at Manjushri Kadampa Meditation Centre in the English Lake District, discussing how we could improve our compassion. We have to get ourselves more and more out of the way, for sure, and train in the time-honored Buddhist methods for improving our love and compassion. And we can just take a genuine interest in how others are — entering into their worlds monk on beachempathetically without fear, finding out what is going on for them, somehow, even simply by asking them when we can. We can actively want them to be free from any problems they may be having, and from all the pains queuing up endlessly for them in samsara. We can practice this again and again (and again) until it takes.

My friend and I also discussed the helpfulness of watching documentaries or movies that bring others’ lives home to us, for example Earthlings, a documentary I confess I have so far been too squeamish to watch.* But, a question for you, can we shy away from looking at unbearable suffering if we are to develop the compassionate wish to free those people from that suffering? Thinking “I can’t bear to watch this” is not necessarily what is meant by “unbearable compassion” for the suffering of others.

*Update: I have now watched it and wrote an article about it here.

What could be more fun?!

The other day I stumbled on a live webcam streaming a national park in Alaska. They asked, and I quote: “WHAT COULD BE more fun than watching brown bears fishing for bear and salmonsalmon?!”

I could think of a lot of things, but I still gingerly clicked on the link and spent a few relatively, I suppose, fun minutes watching some brown bears loll around in the river while silvery salmon jumped upstream. Could almost have been an idyllic scene, until one brown bear suddenly yanked a salmon from the water with its huge claws. The fish thrashed around in terror while the bear carried it in its mouth to a nearby rock. Then he tore a strip of flesh from its side. I gasped, as this was being shown live, and the salmon did not die – she carried on thrashing around in agony, bleeding. And there was nothing I could do.

Thirsty man’s wish for water

This line has struck me recently, even though I’ve read it many times:

If we train in taking and giving for a long time, our love and compassion will become very powerful and our wish to free others from suffering will be as strong as a thirsty man’s wish for water. ~ Great Treasury of Merit

Imagine having that urgent wish to free others from their suffering. It would do two things, it seems to me:

cows
Local cows, branded, their lives not their own.
  • It would drive all other deluded thoughts out of my mind. There would be no room for them. If you’re desperate for water, it’s all you can think about.
  • It would mean that nothing stops me from trying to help others. This is a short thought away from thinking, but how? I need to get into a position where I can help others, ie, I need to attain enlightenment.

The stronger our wish to free others, the stronger our efforts, and the quicker the results. In The Oral Instructions of the Mahamudra Geshe Kelsang says that in general Highest Yoga Tantra is known as the quick path to enlightenment, but in the Sutras compassion observing all living beings is explained as the quick path:

If we have this mind, then through its power we will never waste a single moment, but draw closer and closer to the attainment of enlightenment every moment of the day and the night.

Taking and giving

monk on beach 2So, judging by the quote above, the so-called “magical practice” of taking and giving seems to be the way to get here. There is a lot that can be said about this practice and you can read all about it all over the place, including in Transform Your Life and the free eBook Modern Buddhism. But taking basically involves taking away others suffering in the form of smoke that dissolves into our heart and destroys our self-cherishing. And giving basically involves imagining giving others whatever they want, which bestows upon them endless, pure happiness.

Taking and giving has, when I last totted it up, at least 22 pretty amazing benefits, including obvious ones such as increasing our love and compassion, and slightly less obvious ones such as increasing our concentration and purifying our mind. And once we are used to doing it in meditation, we can then “mount taking and giving upon the breath”, which means breathing in others’ suffering and breathing out pure happiness – all as we wander about doing the regular things we do. There is then not a breath that need be wasted. Our whole life becomes meaningful. We feel incredible ourselves, and we become a walking, talking, breathing source of comfort and happiness for others, like Je Tsongkhapa, of whom his disciples said:

O Protector, even your daily breath brings benefit to countless beings.

Don’t take my word for it — do read all about this practice in the various books as soon as you get a spare moment.

Superior intention

To develop the motivation of going for enlightenment, the force of our compassion needs to grow until it becomes so-called “superior intention”. An analogy for this is given in the scriptures:

If we see a child fall into a river we will naturally want the child to be saved, but the child’s mother will wish so strongly that she will decide to act to save the child herself. ~ Great Treasury of Merit 

drowningEveryone standing on the bank (well, hopefully everyone) wants that child to be saved, but the mother jumps in after him. If we have superior intention we don’t plan on leaving it up to someone else, we take personal responsibility — we can’t help but take personal responsibility due to the force of our compassion. If my compassion for that agonized fish was strong enough, and I was close by, I would be compelled to help her if I could. And if I couldn’t, my wish to get into a stronger position to help her (and the bear) would grow naturally.

Superior intention leads to bodhichitta, which is the wish to free all others from suffering by developing all the qualities needed to do so, such as the requisite skill, omniscient wisdom, and freedom from limitations and faults.

Become their Buddha

So why, someone asked the other day, do WE need to become enlightened — why can’t Buddhasall the other Buddhas take care of the suffering of that fish and everyone else? After all they are already enlightened and have all the qualities needed to protect all living beings — isn’t that the whole point of becoming enlightened!?

What do you think about that? To me, it seems to be a question of timing – for others to be freed sooner rather than later. The ability to help others directly and practically — for example by removing them from suffering situations or teaching them — depends on karmic connections. It is a two-way street, a dependent relationship – we need a connection with an enlightened being from our side, too, to receive the full force of their help.

So, all the Buddhas want to help that brown bear and that fish, for example, not to mention my family etc; and they bless everyone’s mind every day. But I share some karmic two-way street with these particular living beings, meaning that I will be able to help them directly and soon, if I attain enlightenment.

We can strengthen our connections every day with a lot of living beings through love and compassion, through taking and giving, through prayer. Which means that one day, as a monk friend put it so beautifully, we will become “their Buddha”.

Over to you, comments welcome.

 

 

 

 

 

Lamrim, Lojong, and Mahamudra

sky and cloudsFirst I thought it’d be helpful to give some context for the clarity of mind meditation, and then share some thoughts on why it is so effective at pacifying our distractions.

The clarity of mind meditation is part of Sutra Mahamudra. And Mahamudra is the heart essence of the Kadampa tradition of Buddhism.

A Kadampa Buddhist is someone who:

takes all of Buddha’s teachings as personal advice and puts them into practice in their daily lives.

Buddha gave 84,000 teachings, so how do we pull that off?! By practicing Lamrim, a cycle of 21 meditations (or 14 meditations in How to Understand the Mind) that covers all the stages of the path to enlightenment. Pretty much all the meditations we will ever learn in Buddhism fit somewhere in the Lamrim cycle!

Also, as Geshe Kelsang explains in Great Treasury of Merit (page 18), Lamrim and Lojong (lit. “training the mind”, a powerful method for developing bodhichitta extracted from Lamrim and given particular emphasis) are both preliminaries for Mahamudra.

Mahamudra, a Sanskrit word, means “great seal”. In Sutra it refers to emptiness, and in Tantra to the union of great bliss and emptiness:

Mahamudra Tantra is defined as a mind of fully qualified clear light that experiences great bliss and realizes emptiness directly. ~ Mahamudra Tantra page 55

All Kadampa Buddhist meditations are explicitly or implicitly aiming at this realization of bliss and emptiness, which, when perfected, becomes omniscient wisdom, enlightened reality. With practice, we can use deeper and deeper levels of awareness to meditate, and the deepest is our very subtle mind which, when manifest, is called clear light. This mind is naturally blissful. Inconceivably blissful. Ridiculously blissful. Think of the most blissful thing you can imagine and then multiply that by infinity. More blissful than that.

Buddha seed

sky and clouds 2It is also our Buddha nature or Buddha seed – this clear light mind itself will transform into a Buddha’s mind when it is fully purified and developed. So, best of all, we already have the very subtle mind! This means we don’t need to add anything to our mind to become enlightened. We have the seeds of love, compassion, bliss, wisdom etc. – it is all there. All we need to do is grow those seeds — not add to them but grow them. And remove the obstructions that get in their way. Buddhahood is not out there anywhere. The beginnings are already right here, in our heart chakra.

As Buddha said:

If you realize your own mind you will become a Buddha; you should not seek Buddhahood elsewhere. ~ Mahamudra Tantra page 100

If we recognize and realize our own root mind or very subtle mind directly, we will definitely become a Buddha in this life!

Geshe-la looking at Pure LandGeshe Kelsang is always saying that we can attain enlightenment in this life. Numerous past practitioners in the Kadampa Tradition have already done this; and at the moment we have, by some karmic marvel, exactly the same methods at our fingertips. Our problem is that we don’t believe him half the time (any of the time?!)

There are many reasons for this – one perhaps being that we are not identifying with this potential but instead with a severely circumscribed sense of self. So it’s no wonder we don’t make that great of an effort, meaning we don’t get a taste, meaning we don’t develop an appetite. This meditation on the clarity of the mind luckily can also help with that! (More in a later article.)

Get control

The only hurdle right now is that we cannot access our very subtle mind, it is too deep. It manifests naturally in deep sleep and as we die, and it is even blissful when it does; but we can’t recognize or use it because, let’s face it, we can barely use our grossest levels of mind, our everyday waking consciousness. We find it hard to stay out of trouble even for one day! Because we lack mindfulness and concentration our mind controls us at the moment, not the other way around. Still, through Buddhism in general we learn to control our gross levels of mind, our more obvious delusions; and through Tantra we learn to manifest our own very subtle mind and use that. Once we can meditate with our clear light mind, we are almost there. We are almost enlightened.

You can read about all of this properly in Mahamudra Tantra, an enlightening book in the real sense of the word.

Sutra Mahamudra

Within Sutra Mahamudra, the meditation on the nature of the mind is the access point to meditation on emptiness. We take it as our object of concentration and mindfulness. It leads us both into emptiness, and one day into the great bliss of our own clear light mind.

Even if you are a beginner, this is where this meditation is headed.  Geshe Kelsang said in 2000:

Whenever we train in using our root mind as our object of meditation, it causes our realization of the very subtle mind to ripen. In reality, this is like the preparation for the Highest Yoga Tantra practice of clear light. It is very special.

It’s good to know what Buddha’s mind is and what our mind is capable of. One day, every single one of us will attain enlightenment because everyone has the potential and sooner or later everyone will learn how to do it – and this is how.

I sometimes think that if we are going to get enlightened anyway one day, why not go for it now? Haven’t we been hanging out in samsara way, way, way too long already? What are we waiting for, exactly?

I think that is enough background for now.

Pacifying distractions

sky and clouds 3The meditation on the clarity of the mind, explained briefly here, has many benefits, “incredible power and benefit” as Geshe Kelsang said in 2000. Unbelievable supramundane phenomenal benefits. Maybe some of you are thinking, “Here we go again! I know I’ve got to do this meditation, I just need to sort out my real issues and/or get through six seasons of The Wire first.” That’s why we need to keep thinking about the benefits and the faults of not getting around to this meditation.

These benefits are very precise, describing what we will experience if we meditate on the nature of mind, the first being that it pacifies distractions. And that is even for us modern people who, let’s face it, are a little distracted. I will say just a little more about that in this admittedly long article before you all get distracted.

I sometimes think of distractions as all those thoughts we don’t want to think but can’t help thinking, like thoughts of sadness, or annoyance, or feeling our life is meaningless, or dissatisfaction, or longing, or fear of failure, or … you know the kind of thing. They distract us away from our natural peace of mind – yet we have no choice but to think them because our mind is so out of control. One of the things we learn in meditation is to let the delusions settle or temporarily disappear so that we can then more lastingly transform our mind. Different ways are taught to settle the mind, the most common being some kind of mindfulness of breathing. However, clarity of mind meditation is even more effective. It can take us all the way to enlightenment, but already at a basic beginners’ level it enables us to more easily let go of our distractions.

Have you ever felt that your meditation involves a struggle with your distractions? “I fought the distractions and the distractions won” kind of thing? This meditation helps us adjust our whole relationship with distractions. It no longer need be one of combat. We no longer need to feel besieged or overwhelmed. We no longer have to push our distractions away.

A distraction is defined as:

A deluded mental factor that wanders to any object of delusion.

sunset cloudsWe really need to know how to pacify our minds as there is always something that is troubling us. Does a day go past when it does not? There is always something. And we try to solve our problems day by day by trying to swat away this worry, then that worry; but those worries just keep on flying at us. We need to go straight to the source of that trouble, ie, unpeaceful, uncontrolled minds, without which we’d never experience another moment of pain. We need to learn the art of letting go, we need to learn how to drop our distractions.

To know how this meditation works to overcome distractions, we can look more at the object of meditation and how to approach it in a skillful way to reap this benefit. Next installment is here. Your comments are welcome.

Postscript: about the illustrations in this article, an excuse for me to share my pictures of the Denver sky, thanks. We don’t need to fear our delusions and distractions – they are like clouds that cannot pollute, much less destroy, the clear sky of our root mind. We can learn to dissolve away our delusions by always identifying with our clear sky mind.