NOPE

Hello everyone, I hope you’re all doing okay and not going too crazy.

I could start anywhere, so I am going to start by saying “Well done!” for getting this far, if you have. I think that a lot of you, maybe all of you, are dealing with this really well considering. I am noticing that our concern for others is at least occasionally kicking in to override the fears we have for ourselves.

Of course, there are some ludicrous manifestations of our fear and self-obsession, such as the Great COVID-19 Toilet Paper Stockpile of 2020 – toilet paperbut overall I think it’s impressive how quickly people have accepted our interdependence and mutual obligations now that these are staring us in the face. Politics and bickering partisanship are not sucking up all the oxygen, for a nice change. I read this earlier somewhere:

It’s sort of funny how at times the neighbors, including myself, get into petty squabbles about irrelevant topics. They certainly seem irrelevant now. But we so easily and smoothly become comrades! People are essentially GOOD! Just give them a chance to prove it.

Of  course this may get old and people may get mean, but right now a lot of Buddha nature is shining.

Literally ordered to stay at home!

I was allowed to drive out just now, despite Mayor Hancock’s brand new Stay at Home Order, because the kittens I am fostering need medication. (They, at least, seem contentedly oblivious to all of this.) Passing a nightclub called “Let’s Get Weird (this is Denver after all), instead of the OPEN sign this is what I saw:

NOPE

Nope indeed. The world is closed for business.

Thanks to said mayoral order forcing everyone to give up their “non-essential” jobs and stay inside (which, by the way, hardly raised an eyebrow – yet only a few weeks ago would have caused a riot), I also saw long queues of millennials lining up to stockpile the last of the marijuana before all non-medicinal dispensaries are shuttered for the That's the pointforeseeable.* Toilet paper is one thing, but running out of pot?! Poor under-25s, I can’t help thinking — all those Springtime hormones and nowhere to party. No, it is not as bad as being sent to war, obviously; but at that age it is still no fun to be stuck at home alone, or stuck at home with one’s parents! Not much fun for the parents either.

Let’s Get Weird

This is a very strange time for the two-legged people of Planet Earth. I already know samsara is crazy, but still I wake up and think, “Huh?!?!!? That wasn’t a dream?!!” (Of course, it kind of is a dream — that’s Buddha’s key point). Or you might be having conversations like this one, a snippet of an earlier text with a friend:

“It feels like a strange movie. It’s like none of this can be real.” “There’s no movie that could do justice to this.” “I know, I would switch it off because it would seem so far fetched.”

It is hard to think of anyone who is not affected by this surreal invisible enemy called COVID-19 — a tiny bundle of protein, 120 nanometers in diameter, carrying just eight kilobytes of genetic code. (By the way, I just had to add COVID to my spellcheck dictionary, which — like us only a few short weeks ago — hails from a more innocent age). Perhaps this pandemic isn’t making much difference to those who are already in such dire straits that today is just another crazy day – like people in Syria or Yemen or the 70 million displaced around the world. It also doesn’t make much difference I suppose to a lot of our animal friends – the millions of chickens, for example, who are still being kept in horrifying conditions and slaughtered en masse so that we can comfort ourselves with chewing their wings.

On the plus side, some people may be having a better time than usual right now due to different karma ripening, such as the dogs and cats who have their whole family stuck at home to entertain them, or the person I know who had happily and voluntarily entered a solitary meditation retreat just before any of this started. social distancing

But in general this social distancing is ironically bringing us humans closer because we are sensing that we are all in it together – our common enemy is clearly the virus, not each other. We understand a little better what other people are going through because we are going through it ourselves, not just at some point, but right now, at the same time.

Even for those of us who have it the best because we can work from home – that is, we actually have a home and a job that can be done at home or, to be honest, any job at all – these times are no doubt challenging. Most people are feeling at least occasionally insecure and panicky (especially if they’re binge-watching the news), not knowing where this is headed, scared of getting sick and not being able to breathe and dying. A lot of people are feeling isolated and restless and bored, and very worried about their finances and future.

COVID-19 got a bit more real for me yesterday when I was asked to pray for the husband of an old friend in England, who had just been rushed to hospital with lack of oxygen related to COVID-19. He is now getting better, I am happy to say, enough to send a message, ““Improving slowly. Breathing is much better with less shortage of breath. Oxygen levels higher now. Probably another day maybe two still in hospital. Very boring. Keep clear of this bastard illness. X”

Another text came in at the same time from a friend in Croatia, telling me about the badly-timed earthquake in Zagreb — people huddled in the streets, not able to shelter in place as their places were shelters no longer, more like death traps.

Everyone matters

If this virus is teaching us anything, it is that far from being isolated separated-out individuals, we are all parts of a whole – and therein we have some obligation to each other because everyone matters. No man is an island. The sanest place to start dealing with this crisis is with this heart of understanding for all these other living beings, including those millions of people whom we know for sure are considerably worse off.Cells in body quote and image of VG

It seems that wherever we look right now there are people in trouble. Practically where possible, and always in our hearts, it makes all the sense in the world right now to take care of our neighbors, family, friends, vulnerable members of our society, people on the frontlines, animals, everyone. And we can take care of our mind through applying the teachings, meditating, and praying so that we can be as strong, fearless, and peaceful as possible.

Let’s actually pray the virus doesn’t hit the refugee camps, for example, where washing your hands even once a day is a struggle. It is clearly concerning that we have such a huge homeless population who have nowhere to shelter in place except the “petri dishes” of understaffed and oversubscribed homeless shelters, as one of them put it. I dread the moment the first case hits the South African townships – as one South African put it, it is a privilege and luxury to be able to social distance.

And never was there a better time to share what resources we have with non-profits helping human beings and animals, responding in whatever way we can to those emails requesting help – because many of them risk closing down and leaving millions of vulnerable beings in very serious trouble. If you do have room in your home, now is not a bad time to consider helping out the overcrowded animal shelters by fostering some dogs or cats.

We are all in this together, cells of the same body of life. Obsessing about ourself will help no one and only drive us crazy. Love and concern for everyone else will help others and keep us sane — Buddha called love “the Great Protector”.

Four noble truths

I’ve been thinking about which Buddhist teachings might be most helpful for weathering this storm, and have concluded that EVERYTHING he said is tailor-made for dealing with a time like this.

In his very first teaching called the “four noble truths”, Buddha explained the first truth as “the truth of suffering” or “true sufferings”. He was referring to the endless and relentless suffering that comes from still hanging onto these impure minds and bodies, mistakenly thinking that they are “Me”. COVID-19 is the latest wave of the wave upon wave of suffering that inevitably arises from this ocean of self-grasping ignorance.

deathSome of the sufferings Buddha explained as samsara’s ongoing nature strike a stronger chord at the moment, now that we are feeling a little less sure of ourselves in the collapse of our normal narratives; but those sufferings have always been there, lurking beneath the surface of our distractions, complacency, and routines. These include but are not limited to being stuck in meaty bodies subject to sickness, ageing, death, and rebirth, dissatisfaction, loneliness, no real control or certainty, and constantly unpeaceful minds. We already have a very weird disease, for example – it is called ageing.

The second noble truth is “true origins,” meaning that this suffering has causes that are far deeper than we normally think about, namely self-grasping ignorance, other delusions, and the contaminated karma they spawn.

The third noble truth, “true cessations”, shows that it is in fact possible to have a suffering-free life that comes from a permanent cessation of ignorance and delusions.

The fourth noble truth, “true paths”, is where Buddha explained the practical path to that cessation, 84,000 teachings that bring peace and free the mind.

dog cartoonPoint is, Buddha’s whole intention has always been to help free everyone from difficulties and suffering, not just temporarily but permanently. He pointed all this suffering out, but he also came up with ways for us to deal with and ultimately transcend it. And these methods have been tried and tested and proved successful for at least 2500 years. Now is the time to use them.

Even CNN is encouraging people to take up a meditation practice:

So, you’re stuck at home. You’re stressed. Now is as good a time as ever to pick up a meditation practice. Scientific findings from an 18-year analysis on a Buddhist monk found that daily intensive meditation may significantly slow brain aging. There is a slew of other health benefits to the mindfulness and quiet peace that often accompanies meditation. And if you feel weird about getting zen with so much happening in the world, remember that even the World Health Organization warned people this week to take care of their mental health as well as their physical health.

Where the rubber hits the road

Buddha brought suffering to our attention so that we could — and would — do something about it. Moreover, Buddhism in general and Kadampa Buddhism in particular is known for helping us practically to transform adverse conditions into the spiritual path by applying the teachings to whatever is coming up for us, not just in the abstract. Dealing with problems is where the rubber hits the road in Buddhism. In The New Eight Steps to Happiness, Geshe Kelsang says:

By training our mind to recognize the spiritual lessons in all our experiences, we can come to view everyone and everything as our Spiritual Teachers, and we can turn any and every situation to our advantage.

Using these circumstances to deepen our inner peace, insight, and compassion means we could end up in a better place than we started, mentally speaking. From that point of view, although I wouldn’t wish it on anyone, this pandemic does give us a lot of opportunity if we decide to apply everything we have learned already or, alternatively, get interested in getting started.

Screen Shot 2020-03-23 at 7.42.21 PMTalking of which, before I go any further, I want to point out to those of you who don’t know that Kadampa Centers around the world are now streaming meditation classes to everyone in their local catchment area. This Buddhist TV is a wonderful addition – nay, antidote! – to all the other online channels you might have been binge-watching! There is great stuff going on all over the place that you can tune into. Click here if you want to know where you can find your local center, and then you can find their Facebook page or website and go from there.

“While you just stayed in your room”

The first port of call in weathering this storm is to learn how to calm down a bit and feel more peaceful and happy in our hearts. But who knows how far this burgeoning meditation habit might take us! If, like me, you are fortunate enough to be confined to your sofa (as opposed to heroically risking your own health to save the rest of us on the frontlines), now is the time to find out.

go insideThere is a whole world inside us, an extraordinary blissful inner landscape that remains largely unexplored because we are usually so busy wandering around in the outside world. Now is our chance to go within and, from there, re-emerge with very different experiences, in a dramatically improved world. Then we can help others do the same. This song came on Spotify while I was out driving for those kitty meds, most appropriate for these times I thought:

I pictured a rainbow
You held it in your hands
I had flashes
But you saw the plan
I wandered out in the world for years
While you just stayed in your room
I saw the crescent
You saw the whole of the moon
The whole of the moon.

Resources for meditating at home

Someone suggested on Facebook that it would be a great idea if I listed all the resources we have for reading and meditating at home.

I agree. And so I ask you in the comments to please list all the resources you have been finding helpful, as well as links to them where appropriate. I can then add them to the next article.

As well as the live-streaming mentioned above, for now, if you want to start reading a free Buddhist meditation eBook, click here.

If you want some tips and tricks to get you going in meditation, click here.

I will be back soon. I have a bunch of ideas up my sleeve that are relevant to COVID-19, and now seemingly endless weeks in which to explore them.

Meanwhile, here are some ideas for what you can do stuck at home …

(Or you could just learn to meditate … 🙂 )

(*That part of the mayoral order was rescinded before it even got started – all marijuana dispensaries and liquor stores will remain open for business. Other shops, not so much.)

Related reading

Get started with meditation 

A short meditation you can do at home to calm down 

Some articles on dealing with anxiety 

Love, the great Protector

A window into Kadampa Buddhism in 2020

Kadampa Centers everywhere welcome everyone and provide communities in which to learn about and practice Buddha’s meditations and teachings as an effective way to solve our daily problems, grow spiritually, and transform our world.

On this very cool date of January 1st 2020, I want to share a beautifully made video of one of these 1400 Centers because it seems to be a good representative of all the others. Credit and thanks go to film-maker Josh Ruzansky.

I hope you like it. Do leave your comments and questions below.

Wishing you a very Happy New Year!

 

Click here to find a Kadampa Center near you.

Evil monkeys

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

monkey 1.gif

Carrying on from this article, No Buddhism.

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

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

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

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

Wake up world before it is too late.

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

Evil monkeys or enlightened Buddhas – our choice

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

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

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

The exercise yard of a bigger prison

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

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

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

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

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

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

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

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

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

In the meantime we can still safely agree on some things

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

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

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

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

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

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

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

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

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

So what can we do for our troubled planet?

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

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

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

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

Freedom from illusion

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

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

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

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

The graying of America

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

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

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

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

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

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

The Parade

BY BILLY COLLINS

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

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

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

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

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

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

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

Wake up world

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

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

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

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

Percy in graveyard

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

Percy and Jenny

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

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

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

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

Over to you, love your comments.

Related articles

How’s samsara working out for you?

Tired, yet, of living a cliche?

 

 

No Buddhism

9 mins read.

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

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

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

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

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

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

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

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

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

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

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

Imagined orders

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

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

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

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

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

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

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

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

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

As it says in Lord of all Lineages:

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

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

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

Evil monkeys

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

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

Conspiracy theories are not helpful

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

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

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

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

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

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

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

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

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

Not just another invention

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

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

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

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

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

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

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

Summary

Sapiens 4

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

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

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

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

There is another installment here, called Evil monkeys.

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The meditation game changer

A guest article. After great conversations with this long-term meditator and friend, I requested him to write an article on this subject. He kindly obliged. Hope you like it as much as I do.

8.5 mins read.

Road Warning Sign SeriesDoes any of this sound familiar to you? Maybe we’ve tried to change our view of ourselves, relating to our potential to change, our Buddha nature no less! We’ve been inspired by the Buddhist books and teachings, even meditated on them, yet we still feel stuck in a view of ourselves as someone who is fundamentally not changing and who lacks any real spiritual potential.

Something has been on my mind for some time now, which is why it is that we can sometimes be practicing meditation and Dharma for years but still feel we are not that much further along from when we started. And more importantly, is there a simple change we can make with the power to accelerate the process of deep and lasting spiritual transformation that we want? The answer is, thankfully, a resounding yes!

What’s going on

Perhaps without truly changing our view of ourselves, we are still trying to cultivate new intentions to live a more spiritual life. We have the intention to meditate daily and deeply, to be more consistently accepting, loving, and compassionate. Yet we never seem to quite get around to it, or at least never fully. Intention becomes “I intend”, ie, later, tomorrow!

With no genuine change in our intention, perhaps we are still trying to encourage or indeed force ourselves to change our actions. Maybe on the surface we try to act more like what we think a good Dharma practitioner or even a Bodhisattva should act like. Yet discouragement 1we find ourselves feeling stuck in habits of repression, distraction, worldly concerns, and many of the deluded and self-centered patterns of behavior we have always had, and increasingly desperately want to be free of.

In this way, our way of life can come to feel not that different to when we started out on our spiritual journey, with one notable exception: we now have the added burden of growing discouragement, feeling like a failing spiritual practitioner!

Why we can feel like we’re not really changing

A simple understanding to explore – helping us shed light on this problem and illuminate the solution – is that our present experience of life is what Buddha called a dependent-related phenomenon.

My teacher Geshe Kelsang says:

The definition of dependent related is existing (or established) in dependence upon its parts.

Meaning that, if it exists, it exists in dependence upon something else.

Now, consider this simple dependent-related sequence. From our experience comes our view, from our view comes our intention, from our intention come our actions, and from our actions comes our life. In this moment in time, our life exists in dependence upon these causes and conditions, not independent of them.

Our experience of life then reinforces our view, intention, actions, and life, in what is either a limiting and downward spiral or liberating and upward spiral of dependent-related change and transformation. This applies to all areas of our life, spiritual or otherwise.

Are you a swimmer?

As a simple example, if someone asks us ‘Are you a swimmer?’, our instinctive answer will very much depend on our experience. If we have previously tried to swim a few times or more, and it didn’t go well, naturally our view of our self (if not challenged) will be that we’re not a swimmer. Due to self-grasping ignorance we deeply identify with this belief as if it’s who we really are, inherently. In dependence upon this view, our intention and actions will naturally be to avoid swimming at all costs.

Without changing our experience, this downward spiral of limitation will continually reinforce itself, each time deepening our limiting self-identification and way of life, the life of a non-swimmer.

If we want to become a swimmer and try to change only our view, intentions, or actions without changing our experience, ultimately we will fail. This is simply because our attempts at change will be continually undermined by our default and deeply entrenched limiting self-identification: “At the end of the day, and no matter what I or anyone else says, I am just not a swimmer! Inherently!” Everything else will naturally flow from this.

The game-changer

happy-girl-swimmingTo transform this situation, and our lives, the solution is as simple as it is profound. All we need to do at the beginning is make a simple change in this dependent related sequence – which is to change our experience. We learn how to swim properly, then relax, and gradually gain consistent experience of swimming. All other positive changes will naturally flow from, and in dependence upon, this change.

In dependence upon this new experience, our view of ourselves will naturally change – we will start to identify ourselves as someone who is a swimmer.

In dependence upon this new view, our intention and actions will gradually and naturally change – we will find ourselves wanting to swim and doing it regularly and joyfully. As a result, our experience will get better and better.

In dependence upon this new and growing experience, view, intention, and actions, our life over time will become the life of a confident swimmer. A new liberating and upward spiral of positive change and transformation is established and continually reinforced on every new iteration. In this way, we elevate and accelerate this process of change.

How to elevate and accelerate our spiritual path

How can we apply this understanding to elevating and accelerating our spiritual path? The key is this: if we feel we are not really progressing spiritually, it is NOT because we are incapable. If we check, more likely than not we are trying to change our view, Geshe Kelsang Gyatso teaching 3intention, actions, and way of life without giving ourselves the time and space to immerse ourselves in that first and critical step, experience!

As Geshe Kelsang says:

Unless we make some time every day to meditate, we will find it very difficult to maintain peaceful and positive minds, and our spiritual practice as a whole will suffer. ~ The New Eight Steps to Happiness 

Conversely, if we do make some time every day to meditate, we will find it increasingly easy to maintain peaceful and positive minds, and our spiritual practice as a whole will flourish.

Start with peace

The essence of what is being explored here is how we can approach ALL aspects of our Dharma training for it to flow more naturally and effortlessly. Whether it’s building deep and stable refuge in our hearts, or gaining authentic experience of all the stages of the spiritual path of Lamrim, Lojong, or Mahamudra, we can use this approach to elevate and accelerate these trainings.

However, for the purposes of this article, let’s start with the simplest meditation and experience of peace. At the beginning of our daily meditation session – no matter how brief or extensive – we are encouraged to use a preparatory practice such as breathing meditation, absorption of cessation, or clarity of mind to help us gradually center in a calm, clear, and peaceful mind.

The key is, once we calm the mind and experience a noticeable degree of inner peace – even if it’s only a little bit — we give ourselves permission to take as much time and space as we need to abide with, and absorb more deeply into, that experience of a peaceful mind.keep calm and change the game

If you are anything like I was in the early years of my training in meditation, this preparatory stage felt more like an item on my to-do list before I got on with the rest of my sadhana.

I felt there was a lot I had to get through – before leaving for work – to fulfill my daily sadhana commitment, not realizing for some time that meditation can never be about ‘doing,’ rather it’s about ‘being’. Being absorbed in, and dynamically engaged with, an experience in our heart at every step from the moment we sit down to meditate and beyond!

Through giving ourselves the time and permission to abide and absorb a little in this way, we establish the experience of a relatively open, expansive, and peaceful mind. We then turn our attention to that experience and, crucially, identify with it as our innate and indestructible potential for great peace and happiness, our own Buddha nature.

This experience of peace alone does not transform our lives. However (1) the experience of inner peace that is associated with (2) the heartfelt wisdom insight that this is the peace of my own Buddha nature, my pure potential for the supreme and lasting peace and happiness of enlightenment, is the very basis for all deep and lasting spiritual transformation. Dharmavajra

Allowing ourselves to abide in that experience every day before, during, and after our meditation session is a key component to success in Dharma training. As a result of our increasing familiarity with this experience and correct self-identification with our Buddha nature, our view of ourselves will gradually and quite naturally change.

If we are feeling a little, or a lot, stuck in our spiritual life, it simply indicates that we currently lack this basic familiarity. As a result, we try to practice on the basis of our present default experience and view, which happens to be an ordinary limited self who isn’t changing, indeed can’t change.

This growing familiarity with our own Buddha nature is one we can all gain, and it will open the door to a whole new perspective on how we approach our Dharma practice. Instead of feeling like we are practicing in abstract, going through the motions in the hopes of some future “Aha!” moment, we will come to view our practice as a here and now dynamic and experientially-based engagement with our own path or journey.

In dependence upon this new view of our extraordinary potential, our intention will move from ‘I intend, tomorrow’ to the intention that is moving our mind Pagmacontinually and spontaneously to the full actualization of this pure potential; and over time not just for ourselves but for others as well.

In dependence upon this deepening intention, our actions will be increasingly in alignment – they will become the actions of someone who is joyfully dedicated to accomplishing this goal, coming from the confidence that I have the potential and that this is what I and others need.

Ultimately, this liberating and upward spiral of positive change will transform into the view, intention, actions, and life of a Bodhisattva – what is known as the Bodhisattva’s way of life – until one day we definitely realize our highest potential of enlightenment.

Over to you – comments and questions are welcome for this guest author.

 

 

 

 

 

 

 

 

Toward an empowered sense of self

5.5 mins read.

Buddha is not saying that we don’t have faults and limitations because of course we do (well I do); and we need to identify what these are if we are to have any hope of getting rid of them.

Carrying on from this article, Being kinder to ourselves and others.

If we are honest with ourself, we will recognize that at the moment our mind is filled with defilements such as anger, attachment, and ignorance. These mental diseases will not go away just by our pretending they do not exist. The only way we  can ever get rid of them is by honestly acknowledging their existence and then making the effort to eliminate them. ~ How to Transform Your Life

Identify our faults without identifying with them

self-criticismHowever, there is a world of difference between identifying our faults and identifying WITH them. Sure we need to improve, but we can’t improve at the same time as feeling bad about ourselves, or guilty, because this is creating a negative self-fulfilling prophecy.

Try picking up a glass of water. How heavy is it? Not very? Okay, hold it for 5 minutes. How heavy is it now? Hmmm.

In the same way as water becomes heavy if we don’t let it go, similarly our bad feelings become heavy and guilty if we don’t know how to let them go. It is possible to admit to our mistakes without feeling guilty. Guilt holds on. It keeps us stuck. It comes from a fundamental lack of self-acceptance.

We need to let go of our delusions not because they are inherently bad or because they make us inherently bad, but simply because they make us and others unhappy. As Geshe Kelsang says:

Just as mud can always be removed to reveal pure, clear water, so delusions can be removed to reveal the natural purity and clarity of our mind.

Spiritual bypassing

Geshe Kelsang talks all the time about our innate purity, our Buddha nature, and our need to identify with it; but sometimes people don’t pick up on this, which is partly why I’m writing these articles. The other day someone in Germany pointed out, accurately I think:

Western people are different. Like you described it in the article, we learned always to put the blame on ourselves. Perhaps because of that Christian tradition (or what the church made of it), you’re guilty, small, and so on. I don’t really know. When we follow the Buddhist spiritual path we learn so much about delusions, uncontrolled minds, negative karma, and so on; and we are always told to purify our bad baaad karma, to tame our monkey mind. This is all clearly necessary. But I often ask myself, how can we love others honestly if we don’t take the first step to accept ourselves? We need more teachings on self-compassion.

burdenWithout skill, spiritual practitioners can indeed beat themselves up with guilt and feeling small while “pretending” to be good Buddhists or Christians or whatever – and this disconnect eventually leads to hypocrisy, or burnout, or abandonment of their spiritual practice. People can even use their Tantric practice as pure escapism from an unworthy sense of self, completely missing the point. It is no accident that one of our commitments as trainee Bodhisattvas is to “avoid pretension and deceit;” and I would argue that this is highly useful when it comes to talking to ourselves.

Buddha has covered this lack of self-worth from every angle. For example, I think renunciation is deep love and compassion for ourselves; we want true and lasting happiness and freedom for ourselves. However, here we are talking about our pure potential-filled self — not the painful, fixed, limited self held by self-grasping and self-cherishing, which in any case can never be made happy because it doesn’t exist.

And Geshe Kelsang is very clear about never identifying with our delusions, but always with our pure nature so that we can feel happy with ourselves while overcoming our faults. For example, as it says in How to Transform Your Life:

While acknowledging that we have delusions, we should not identify with them, thinking, “I am a selfish, worthless person” or “I am an angry person.” Instead we should identify with our pure potential and develop the wisdom and courage to overcome our delusions.

self-likingHow could it be put more clearly? Moreover we come to experience extraordinary self-confidence and happiness with ourselves as a Bodhisattva and blissful Tantric Deity, if we learn how to do it right. In Tantra, we totally identify ourselves with the result of our spiritual practicereality itself, the bliss and emptiness of a Buddha’s mind — and work to overcome our faults in that light, never while identified with a small intrinsically ordinary self that doesn’t even exist.

Becoming someone we like

From letting go of our painful thoughts in breathing meditation, as mentioned in this article, we can then go onto see that there is nothing fixed or immutable about us — through changing our thoughts, choosing better, wiser ones, we can become whom we want to be. Buddha and his followers have been saying this forever, and research abounds these days on the impact of positive vs negative thinking on ourselves and others, and the fact that we have the potential to transform ourselves by changing our habits of mind.

We can, for example, ask ourselves what advice we’d give to a good friend if they were suffering from the same low self-esteem, and then start to take that advice ourselves. We can even observe ourselves through the eyes of enlightened beings and Bodhisattvas who know the truth, that we are not our delusions, that we are basically great and full of potential – as it says in How to Transform Your Life:

It is because they distinguish between delusions and persons that Buddhas are able to see the faults of delusions without ever seeing a single fault in any living being. Consequently, their love and compassion for living beings never diminish.

A healthy sense of self

empowered selfWhat we really need to do is to reidentify who we think we are, which is called in Buddhism “changing our basis of imputation.” We can change our sense of who we are from someone who is inadequate to someone we really like and respect. Then we can enjoy our own company all day long, encourage ourselves to do great things, and like and respect other people more.

We need to develop a healthy sense of self, an empowered sense of self, based on something genuine.

To do this, it’s really very helpful to understand the relationship between our experience, sense of self, intentions, actions, and life. That next installment is here, How to stop being so down on ourselves.

Meanwhile, over to you! Please keep the feedback coming, it’s been helpful. 

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Being kinder to ourselves and others

7.5 mins read.

I thought we’d start by looking at why we really need to do something sooner rather than later about this inner critic — or inner bully — which is always putting us down.

not way to relate to potential
Not the way to look at our potential.

Carrying straight on from Silencing the inner critic. 

As part of anger, it is a toxic inner poison, so no wonder it leads to so many problems. Anger is a distorted unrealistic mind, so how can it serve any useful purpose?

Destroying our confidence, self-dislike and over-critical self-judgment blocks our creativity and inspiration, and therewith can sabotage not just our careers but our spiritual practice.

It deadens our relationships – keeping us trapped in relationships where we might put up with the other person criticizing or abusing us, because we feel we “deserve” it.

A quick Google search shows that it leads to shame, sadness, self-doubt, fear, hopelessness, irritability, frustration, and learning and memory problems. We get depressed, suffer from lower energy, experience constant anxiety, and engage in self-destructive behaviors. For example, if we believe we are hopeless and cannot stick to a diet, we may just as well eat those six donuts – it’ll provide temporary relief at least!self-hatred like cancer

We become our own worst enemy, but it doesn’t stop there – it can make us criticize and complain about others as well, making enemies of them. This can be because, when we are feeling irritable, everything appears irritating. Then people don’t like us and we end up liking ourselves less too, in a negative spiral.

Constantly complaining about others or ourselves is bad for our mind and for our body (Google it!). Experiencing anger and frustration causes our body to release the stress hormone cortisol, which contributes to higher blood pressure and cholesterol, a weakened immune system, and the risk of diabetes, heart disease, and obesity. Need I go on?!

Putting others down can also be an attempt to distract ourselves from our own perceived inadequacies, or an attempt to bolster our own self-esteem. If we liked and valued ourselves, would we really need to put others down to raise ourselves up? No self-respecting person actually feels the need to do that.

Toward a healthier society

Collectively, I would submit, a lack of self-respect and self-liking has led to a painful lack of respect and liking for others on a societal level. This incredible new documentary on PBS recently examines the century following America’s Civil War, and has affected me quite deeply. (If you live outside the United States, it is available for purchase on DVD here.)

Reconstruction

Among many other things, this 4-part series shows me how oppressing or dehumanizing other people to deal with our own feelings of inadequacy leads to frightening hypocrisy, self-deception, and societal problems; and how it is little wonder that so many African Americans experience not just less opportunity but also report to feelings of low self-esteem, given this nation’s long violent history of systemic racism. This documentary has given me a far clearer picture of the factors at play in many of the problems faced in America today.

In a section on overcoming self-cherishing in The New Eight Steps to Happiness, Geshe Kelsang says:

It is often so painful to admit that we have faults that we make all manner or excuse rather than alter our exalted view of ourselves. One of the most common ways of not facing up to our faults is to blame others.

America has a lot of amazing qualities and I love it, but I have been thinking how white-washing our history is not helping us to stop demonizing each other, let alone to love and respect one other; which we need to do if we are to have any hope of a fair and peaceful society. I was not brought up here so it may be less surprising that much of this documentary was news to me, but I watched it with an African American friend who told me that he learned very little of this history of slavery and its aftermath in school in Texas. Other American friends, black and white, old and even young, in the south and in the north, have also told me that the US educational system has been highly selective with its facts about the Civil War and Reconstruction, that they were fed a lot of propaganda. But until this history is widely explained and acknowledged, I can’t see how it can go away.

dirt under carpet

We need to acknowledge our delusions in order to overcome them, otherwise we are fooling ourselves, as it says in Eight Steps, …

… like pretending that there is no dirt in our house after sweeping it under the carpet.

I was struck in Berlin’s monuments of how owning the faults of the past has allowed people to learn what not to do moving forward, to claim back some self-respect as a society, to heal, and to move on. What’s to stop us doing something similar in America?

The past is like last night’s dream, it has gone. So I don’t see all this so much as sorting out a solid, real past so much as using the past as a mirror for recognizing the patterns of thinking and behaving that are still alive in us today, so we can deal with them in ourselves and in our society. If we look in the mirror and find there’s nothing to fix, that’s great; but I think there is value in looking. Or else, you know what they say about history repeating itself??!

In terms of making external improvements to our society, people come up with different ideas, political or otherwise, some more effective than others. If we use Buddha’s teachings, known as Dharma, to solve our inner problems – in this instance, solving the problem of self-hatred and low self-esteem – I reckon that this in turn will make our outer actions more successful and compassionate wherever we stand on politics. mirror to the past

Anyway, this is a deep subject to wade into, but, like I say, the documentary has been eye opening; so I just wanted to throw some of my thoughts out there to continue a conversation about how Buddha’s radical ideas can help society.

What’s the Buddhist solution to self-loathing, then?

It doesn’t work to push these self-critical thoughts away or suppress them any more than it works to squish a jack back into the box and expect him to stay down. We can’t just tell ourselves to shut up. So what can we do?

In a similar way to dealing with anger directed toward other people, we can follow this advice from How to Solve our Human Problems:

To solve the problem of anger, we first need to recognize the anger within our mind, acknowledge how it harms both ourself and others, and appreciate the benefits of being patient in the face of difficulties.

First off, of course, we need to become aware that those critical thoughts are there and that they are harming us and others, but without panicking. We are not our thoughts. We are like pure boundless sky. We can learn to patiently accept what is going on with our thoughts with a view to letting them go.

clouds in skyAs explained more in this article, we have thoughts, ideas, memories, etc; but we are not these. You’ve heard of all that mindfulness-based stress reduction therapy that’s around these days? It is based on Buddha’s wisdom that we are not our thoughts.

In Great Treasury of Merit, Geshe Kelsang explains about examining our thoughts as a precursor to meditation practice:

Sometimes the mere act of examining the mind, if it is done conscientiously, will pacify our distractions. At the beginning our mind is very much orientated towards external phenomena and we are preoccupied with worldly affairs, but by bringing our attention inwards to examine the mind it is possible that these conceptual distractions will cease.

It’s very interesting and revealing to turn our attention from outward to inward. Try it and see. It doesn’t take long to notice that, after all, we are not our thoughts. There is space there, space between us and them. I don’t have to follow them, I don’t have to be helplessly swept up by them, I don’t have to identify with them, I don’t even have to think them. How is it possible to let them go? Because they are just fleeting thoughts and they are not me. I can let them all go, for example using a breathing meditation or dissolving them back into the clarity of the mind from which they arose.

This is just the first step — there is more here about how, with this as a first step, we can develop a more empowered sense of self.

Over to you … there are 4 more articles in the pipeline already written, including this one; but I can incorporate your feedback if you leave it for me in the comments below.

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