A rising tide lifts all boats ~ the power of Sangha

You know, there is nothing fixed about you. You can change the narrative of yourself, go down a whole new road. For example, of these two, which to identify with?:

I am now middle aged with all those affairs of the gorgeous young me with the beautiful young lovers behind me, increasingly wrinkly and achy atranscending fear and anger.jpgnd irrelevant, and heading for the graveyard (via smelly old folks’ home).

= dead end street, no happy ending in sight.

VERSUS

I am a spiritual practitioner with incredible opportunity and strong renunciation and compassion, like Buddha and all previous practitioners, heading closer and closer to the Pure Land and the ability to liberate all living beings. I am Heruka, trampling on delusions, wielding the wheel of sharp weapons to cut through the self-grasping of all living beings.

= liberating path to somewhere completely new and blissful.

Or whatever story line we like. You can figure something out, especially with the help of Dharma. Conventional truth depends entirely on mental perspective – that’s maybe why it is also called “relative truth”. So if we give ourselves a different perspective on whatever is going on in our lives, the meaning of our life changes. For example, in the context above, I have found in the past that periods of solitude or being fired from a job are not galling but a springboard to far, far greater things.

NKT Summer Festival 2016

international assemblyThe recent summer festival was amazingly inspiring in this respect because there were 4,000 people focusing on a vision of being enlightened, not ordinary, all in the same place at the same time. I hope I get a chance to share more about some of the actual teachings in future articles. But this is a bit of what I wrote down about the Festival in general at the time. I apologize in advance to those of you who may be new to the subject of Buddhist Tantra and wonder what on earth I am so rhapsodic about. Next year’s Summer Festival will be focused on the new version of Transform Your Life, Buddha’s Sutra teachings. (By the way, do check out the photo-journalism in these Festival Diaries, written by Kadam Morten.)

Wheel of sharp weapons

I’ve been having wonderful conversations and connections with an unusual assembly of cool people from all over the place. No one is normal around here. I have loved sitting in the temple with this huge Sangha, and there are plenty more practitioners back home too. I’ve been wondering about the causes and conditions we and others around the world must all have created to have met this fully realized Spiritual Guide, these ear-whispered instructions, this Tantric technology, this quick path to full enlightenment. It was feeling to me like we have done most of the work just to get to this point, perhaps in many previous lifetimes, and now all we have to do is fall off a log, spiritually speaking.

We can and usually do have pretty ordinary views of ourself and others, but there is nothing ordinary about any of this. There doesn’t have to be anything boring or ordinary about anything or anyone in our world. The key is to remember this every day, even when we are back home and at work.

The “Sangha” is not an exclusive club, by the way. There are no rules of entry. There is not a single person who does not equally have the potential to attain the happiness of enlightenment so, as soon as someone wants that, even a little bit, they are on their way. And who knows what spiritual work anyone has already done in this or previous lives?

Oral InstructionsAs it says in Oral Instructions of the Mahamudra:

Through the wheel of sharp weapons of the exalted wisdom of bliss and emptiness,
Circling throughout the space of the minds of sentient beings until the end of the aeon,
Cutting away the demon of self-grasping, the root of samsara,
May definitive Heruka be victorious.

It is said that thousands of Je Tsongkhapa’s disciples attained enlightenment. Despite my faith in the methods, and Geshe Kelsang’s oft-stated conviction that we modern-day practitioners can gain the same results, I admit I used to be a bit skeptical about this: “Steady on! That’s a bit unrealistic, surely! Maybe two or three people could go all the way?!”

(I still thought even two or three would be pretty good … after all, think of the power of even one more person in this world having Geshe Kelsang’s realizations of meaning clear light and pure illusory body?!)

A rising tide raises all boats

meditatingBut you know that expression, “a rising tide raises all boats”? Of late I have been beginning to intuit that as some of us start to gain deep completion stage realizations, we might all start doing it. If you or me or any of the Sangha gain realizations, others around us will be raised naturally due to our karmic interconnections and the fact that our minds are not inherently separate. Let alone fellow practitioners, even our family and friends and colleagues will naturally experience benefits. I didn’t find it at all hard during this Festival to appreciate my rather epic fellow international Sangha, old and new, because I could tell that we are all in this together. We rise and fall together, aspects of Guru Vajradhara’s mind.

It is not the individual, isolated, separate me who will attain enlightenment after all – that is the me that has to dissolve away so that I can identify with my actual self. In Tantra we learn to impute ourselves no longer on a contaminated deluded mind and meaty body, but on our own indestructible, blissful very subtle mind and body. These, once purified by dissolving all phenomena into ultimate truth emptiness, will transform into the actual mind and body of a Buddha. How hard can that be? Once we’ve been shown how to do it?! As Nagarjuna says:

For whom emptiness is possible, everything is possible.

jumping with joyLike I said, even if one or two people were to gain the union of meaning clear light and illusory body and be like Geshe-la, this world would transform. So what about ten? Or a thousand!? It is degenerate times alright (thank you Mr. Trump, Isis, the age of distraction, and co.), but the blessings of Heruka and Vajrayogini become more powerful in degenerate times; so who is to say that collectively we cannot and will not transform this thing? When the distractions are few and the Festival blessings strong, it all seems perfectly doable. Now I just have to tune into this refuge in Sangha every day.

Over to you. Please share your experiences of this year’s Summer Festival if you were there. (And maybe you’d like to attend another international Festival some day if you were not there, the next one being the Fall Festival in Toronto.)

You might enjoy this video:

 

Ain’t no thing

BuddhaIn the last few days I’ve had a few things go wrong with this body – none of them worth writing home about, but, added together, annoying enough. Bad allergies, stomach pains, an infected finger, a fever, and less of my taken-for-granted ability to dive into my heart and stay there.

High time to transform this physical suffering because that is what Kadampa Buddhists do – we love suffering! Don’t we?! Hmmm. Maybe. Or at least we try not to mind it too much, and use it to make spiritual progress. Eventually, yes, we love it, for I have met lots of practitioners who love quite major suffering already. I admire them and aspire to their attainments, for then suffering will hold no fear. The end goal is to put a stop to our own and others’ suffering forever, and we use the appearance of suffering to help us get there. So this is a short tale of what I tried today.

(Look, admittedly, this is not going to be an inspiring account of how I transformed cancer. A few minor ailments are nothing in the grand scheme of things, I know that, in fact it is sort of the point; but you have to start somewhere and the important thing is to deal with whatever is arising for you.)

The tale of a sore finger

So this story starts first thing this morning with my finger, or, more precisely, the top inch of my finger. Who knew that such a small area of the body could throb so much! It makes me realize that there is not an inch of my body that is not ready to hurt me, that inevitably will hurt me if I insist on identifying myself with meat and nerve endings.

finger
Yuk.

I made the mistake of looking up infected fingers on Google, to discover the horrible truth that, left untreated, I was about to lose my whole finger… and that the infection could spread to other fingers and (left unsaid but I could see where this was going) I would soon lose my entire hand!!! Aarggh! My finger is now the most important finger in the whole wide world! It has to be saved! Moral of the tale: stop surfing the internet while under the influence of self-cherishing, it doesn’t help. To be fair, Google was useful on the home remedies front, and I’ve been dutifully dipping said finger into a mixture of warm water and apple cider vinegar for 15 minutes several times a day, during which times it is interesting to see how little else gets done.

kitten
Jampa the Kitten

Between finger-soaking and nose-blowing and stomach clutching and general woe-is-me’ness, early this morning I decided to be nice and wash some of the soiled litter off the tiny soft paws of this harmless-looking round kitten. But appearances are deceptive, I discovered not for the first time, when he yowled and sunk his nasty scratchy sharp nails right into my poor swollen finger. I allowed myself a little optimism as the blood spurted, “Perhaps he has lanced this wound, saving me a visit to the doctor for surgery and amputation!”, but alternatively, I then thought, he might have added cat scratch fever to my list of ailments. I’m never going to foster horrible little kittens again …

Aarrghh! self-cherishing feeling sorry for itself and blaming others again … Clearly it was time for some contemplation on all of this, or my day was going to get away from me.

Lesson #1 ~ renunciation

Samsara throws up one problem after another, waves on an ocean. No sooner have we dealt with one thing — the thing we thought was all that was standing in the way of us and unbounded happiness – then something else comes up.

“There’s always something”, as my friend M said to me last week, “until there isn’t.”

And that “isn’t” time will only come when we recognize, reduce, and abandon permanently our self-grasping ignorance, destroying the ocean of samsaric suffering once and for all.

If we think about our suffering out of self-grasping and self-cherishing, we suffer. If we think about it to inspire us to overcome true sufferings and true origins, we have the liberating thought of renunciation, not suffering.lotus 1

This sore finger ain’t no thing — doesn’t matter — as they say, compared with the sufferings of my countless future lives.

We blame others, even kittens, whining away like “childish ones”, as Buddha described us; but all the blame can rightfully be laid on our own self-grasping. Not understanding that the things we normally see do not exist, grasping at a world outside of the mind, we develop self-cherishing, anger, and attachment, which in turn create the contaminated karma that cause our endless problems to appear. Other living beings and situations can only ever be conditions for our own karma to ripen.

Lesson # 2 ~ no self, no problem

To destroy the whole of our samsara with its literally endless problems, we only need to re-think the way we are viewing things. How hard is that, given that we currently have access to all the teachings on how to do it? As the great Yogi Saraha says, in one of my favorite quotes:

lotus 2If your mind is released permanently from self-grasping, there is no doubt that you will be released permanently from suffering.

Or, put this way:

No self, no problem.

The things we normally see do not exist, and that includes ourself, sore fingers, and everything else.

I cannot be found anywhere in my body or mind, and nor can I be found anywhere else. I hurt because I mush my sense of I up with my finger, but I am not my finger. You cannot find me in there, even though I say “Ow, I hurt”, or “This is hurting me,” or even “My finger hurts”. Where is the I that owns the finger? 
Geshe-la

Also, Geshe Kelsang says:

It is true that our body that we normally see does not exist, and there is no body other than this; but we mistakenly believe that our body that we normally see actually exists and, because of this, we experience sufferings of the body such as sickness as a hallucination, as a mistaken appearance, as like a dream. ~ How to Understand the Mind, p. 311

My finger cannot be found in its parts or anywhere else — try pointing to your finger without pointing at its parts.

So the suffering finger that I normally see is not really there — it is like an hallucination, like the suffering in a dream.

This sore finger ain’t no thing, for it cannot be found anywhere.

Lesson # 3 ~ compassion

I decided that my finger was like a portal into the lives of others — those, for example, who have lost limbs in fighting, or those not born with any limbs to begin with, or burn victims with large parts of their skin in agony. Let alone all those in the lower realms. I wouldn’t necessarily think about these people if I didn’t have to transform this paltry finger pain, and so my compassion would not develop.

Similar to renunciation, if we think about our own suffering out of self-cherishing we suffer, but if we use it to think about others’ suffering we develop the wish to free them, which is the peaceful mind of compassion, not suffering. 

Just as I was thinking this, the kittens climbed up onto my shoulders, where they are now as well, and started snuffling into my ears. (Sometime in their journey to safety from the kill shelter in Pampa, Texas they developed upper respiratory problems). It was not hard to see that my suffering is NOTHING compared with theirs, and all I want is for them to be out of those kitten bodies and into human bodies or better, ASAP. How is that going to happen if I don’t make it happen?

This sore finger ain’t no thing compared with the sufferings of countless other living beings.

Lesson # 4 ~ Tantra

There is no suffering in the Pure Land. If out of renunciation and compassion I dissolve everything into bliss and the wisdom realizing that all the things I normally see do not exist — including my entire meaty body, self, mind, and world — I can then appear myself Buddha's handsas Buddha Vajrayogini in the Pure Land, and the basis of suffering has gone for ever. Buddhas’ fingers give rise to nothing but endless bliss and benefit.

So my sore finger is reminding me to go straight away, now, to the Pure Land — why hang out any longer in a meaty body that can hurt all over, and sooner or later no doubt will, especially given my increasing age? Let alone all the bodies I’ll have to keep taking in all my future lives. Nasty stuff. It has to stop now, I have to stop ordinary conceptions and appearances.

I am switching to Keajra channel and staying there, resisting any temptation to flick back to samsara channel on the frankly remote chance that something better might be on. That hasn’t happened yet.

This sore finger ain’t no thing in the Pure Land.

Conclusion

Having had quite some success with this contemplation despite my fever, and feeling pretty darned good by now, I then applied these lines of thought to my running nose and my stomach ache, and threw in a few emotional issues too while I was at it. And, just as Buddha promised, I felt better and better the more grist I threw to the mill.

rainbow swingI even came to the conclusion that I’m loving me some suffering! (However, lets not push it … )

The ability to transform our everyday appearances of suffering into something immensely meaningful and joyful is HUGE, and a major hallmark of a genuine Kadampa. So I’d like to open this conversation up to you — inspire us, have you used Buddha’s teachings to transform your suffering?

Ps, My finger miraculously cured itself while I was writing this.

 

Why pray?

By the way, during that meditation I described on the meditation on the nature of the mind, the moment we notice we are distracted we can ask the same question, “What is it that is aware?” so that we return to the clarity of the mind, allowing the distracting concern to dissolve back into the clarity like a wave settling into a still ocean.

Pebbles-in-water501There are other legitimate things to do as well if we find ourselves too tempted to get involved with our thoughts — we can recall subtle impermanence, that these things are already gone, and in that way let them dissolve spontaneously away. Or we can recall the suffering nature of contaminated phenomena, that the end of collection is dispersion and so on, motivating us to deepen our meditation. These ways into the clarity of the mind were taught by Venerable Geshe Kelsang in his fantastic 2000 AD teachings combining Mahamudra and the four seals, and I’d love to get around to talking about them some day as they have helped me immeasurably. The main object of meditation is clarity, so once we have found that we stick with it; but we can use various contemplations to help us get there.

This article is part of a series of Mahamudra articles. Those of you who know about Lamrim, or the stages of the path to enlightenment, may wonder where meditating on the nature of the mind appears in the 21 meditations? It doesn’t explicitly, but it is our favored object of tranquil abiding (#19), and it does appear in many other places in the Kadampa books, such as How to Understand the Mind and Mahamudra Tantra, and in detail in two chapters of Clear Light of Bliss. It also features in Venerable Geshe Kelsang’s new book, The Oral Instructions of Mahamudra, in which the first of the five stages of the actual practice of Mahamudra is identifying our own mind and meditating on tranquil abiding.

Prayers and blessings

You may have noticed that in this tradition we like to practice in conjunction with prayers (whether we say them out loud or not). When some of you first encounter the prayers, you think, “How wonderful, I love them!” … but there are not many of you. A lot of people’s initial response is “What? I thought they didn’t have this in Buddhism! I came to relax and now you want me to sing?!” And then we reconcile ourselves to the idea: “Ah well, I’ll settle my mind with the breathing meditation, let my mind rest and ramble during the prayers, and then focus again when I am back on the meditation.” That, of course, is not the idea. As Geshe Kelsang has warned us many times, we don’t want to get into the bad habit of parroting the prayers. Instead we can start off really well by communing with enlightened beings.

The main purpose of prayers is to change our mind in a good direction and to receive blessings. With blessings we are essentially connecting our mind to an enlightened being’s mind and, in doing so, adding a lot of power and fluidity to our meditations. This exponentially facilitates and deepens our experience.

This meditation on the nature of the mind is part of the Mahamudra practice, which is the heart essence of our lineage, the Ganden Oral Lineage, and lies at the very heart of our Spiritual Guide’s experience. So this particular Mahamudra lineage that we are receiving comes directly from Je Tsongkhapa, the founder of the new Kadampa tradition; and it is exceedingly blessed. As Venerable Geshe-la says in Great Treasury of Merit, thousands of Je Tsongkhapa’s disciples gained deep experience through putting these methods into practice, attaining the illusory body, clear light, and full enlightenment.

It is very important for us to recognize and think about blessings, for otherwise, when we meditate, WE try to meditate. Meaning that while identifying ourselves in an ordinary limited way, we try to coerce our mind into having very profound experiences of the subtle dimensions of reality. Basically, we are TRYING in the wrong way. We are putting the onus on our SELF, and in particular our ordinary sense of self.

I think often when we sit down to meditate we immediately bring up an association with our self, the one that is not that good at meditating. We only think about this sense of self when it is time to meditate, when we feel we need to cajole it, “This time, you are going to do it!”, and then basically push to have an experience of the clarity of the mind. And of course what can happen is that we end up not having this experience, which in a rather subconscious gratifying way affirms what we knew all along, ie, that we are not very good at meditating. It reinforces our underlying sense of discouragement, a common type of laziness.

This is a great shame with this great gift of Mahamudra. Hence, blessings.

Buddha is not outside our mind

Everything we experience is not outside our mind, nothing is outside the mind. For example, is the sound of the bird inside or outside? You cannot separate it from your perception, you cannot draw a line between the perception and the sound; so it is inside. Your experience of your friend is your experience of your friend, inside, not out.

Homs Syria
Aleppo, Syria, February 2016. We need enlightenment.

So when we bring to mind Buddha, he or she is not outside my mind. There is no need to buy into the dualistic appearance of a gap or separation – my isolated meditation over here and the Awakened Ones having a great time over there. When we pray, we are not petitioning external forces but awakening our own potential by recognizing it is not separate from the minds of all enlightened beings. And we are doing this for everyone.

Venerable Geshe Kelsang says every single peaceful mind and happiness arises through Buddha’s blessings. (There is a great explanation of that in this guest article.) According to Geshe-la:

Enlightenment is the inner light of wisdom that is permanently free from all mistaken appearance, and whose function is to bestow mental peace upon each and every living being every day. Only human beings can attain this through practicing meditation. How fortunate we are! ~ The Oral Instructions of Mahamudra, p. 3.

We can understand that whenever we develop a positive mind, in that moment, when we allow ourselves to be happy, we have disengaged from delusions to some extent. We have allowed our mind to come into alignment with a Buddha’s non-deluded reality, which is pervaded by peace, joy, love, etc; tapping into a profound enlightenment.

Settling

So we need to allow that to happen rather than the clutching “Yikes, grab my peace, it’s disappearing!” rodeo experience of meditating. Our meditation should not be a rodeo; it should feel instead like a settling. The word we use, in Clear Light of Bliss for example, is “Settling like a still ocean.” We use our own experience of peace to help settle into a vast transcendent experience of peace, joy, etc.finding happiness

My peace is already connected to Buddha’s peace, great! So we start not from disconnection but from connection, from refuge, and allow the prayers to deepen that experience naturally. Geshe Kelsang has likened prayers to an old man’s stick, a reminder to their meaning. So we let the words suggest the minds, as opposed to forcing the minds and getting tired and distracted. We enjoy what we’re saying, saying it from the heart, while abiding in that communion.

Then when it is time to meditate, we do so while continuing to bathe in that experience – we don’t LEAVE the blessings. It’s not like filling our car up with gas and then driving off, here I am all on my own again. We meditate WITH blessings, we can even let the Spiritual Guide do the meditation for us for he really wants to help and he is very good at this. Instead of combat with obstacles, nay-saying, and distractions, we can really relax. From the point of view of the Spiritual Guide, there are no obstacles, and we are already fantastic. We could do a lot worse than to get into the habit of seeing ourself through his eyes.

Look in the mirror

Do you want to know what else I do?! I look at a picture of my favorite enlightened being and think I am looking in the mirror. We don’t have to feel that we are unworthy or light years pebble in wateraway from our Spiritual Guide or the Buddhas. That is ordinary appearance, and they don’t ever see us as ordinary or limited.

So feel free at any time during the meditation to reconnect with the Spiritual Guide and simply ask, “Please help me with clarity.” If we throw a pebble in the pond and wait, ripples will gradually arise. We ask for some guidance or inspiration, and then we wait.

Do leave a comment to add anything else that is helpful or ask questions.

Ten ways to be happier

Who doesn’t want to be happier? That, and wanting to be free from suffering, are the two basic wishes of all living beings, from world leaders to the smallest gnat. Generally, however, as Shantideva says:

Although living beings wish to be free from suffering,
They run straight towards the causes of suffering;
And although they wish for happiness,
Out of ignorance they destroy it like a foe. ~ Guide to the Bodhisattva’s Way of Life

Someone at work posted an article called Ten Simple Science-Based Ways to be Happier Today, perhaps not surprisingly one of the most read leadership articles of 2013, and it inspired me to give a Buddhist version.

1.      Exercise more

As it explains in the article, exercise helps prevent depression, helps us relax, increases our brain power, is good for our physical health and weight, etc, etc. This we all know, really.

exercizeMy teacher Geshe Kelsang encourages people to stay healthy through exercise and good diet. Although our mind goes on forever and so we need to put most of our effort into keeping our mind healthy and increasingly strong, we also have to look after this meaty body despite its limited shelf life. At the moment we have a precious human life with which to help ourselves and everyone else, so we need to take care of this body as our vehicle, rather as an ambulance driver takes good care of her ambulance so she can drive around helping people. Those with a Tantric empowerment even have a commitment to take care of their body, not needlessly weaken it, let alone destroy it.

Prostrations are recommended if we want to combine our exercise directly with a spiritual practice. I think with a little mindfulness it is also possible to transform any exercise into the spiritual path – for example, when I get a chance to swim laps, I enjoy thinking Dharma thoughts, and bathing in water-like blessings and/or prostrating to an ocean of compassion, etc. Maybe some of you do some creative things, care to share?

See # 5 below too.

2.      Sleep more

“Sleep-deprived people fail to recall pleasant memories, yet recall gloomy memories just fine.”

For those who have not gained control over their deeper levels of consciousness, sleep may come from dullness and its imprints — but we still need it!!

For ordinary beings sleep helps to restore the energy of the body and to bring the elements of the body into harmony, thereby making the body comfortable and prolonging life. ~ How to Understand the Mind page 166

The book also says:

Sleep is also the basis of the development of all the things we experience in dreams.

remember you are dreamingI think this refers to the fact that the appearances in dreams actually arise from the dreaming mind, are perceptions of the dreaming mind. This is no different to when we are awake — our mind is the basis for the perceptions of our waking world too. There is nothing outside the mind. So dreaming can really help us to understand this, to increase our wisdom.

Also the yoga of sleeping taught in Tantra is incredibly helpful and time-saving – better than spending almost a third of this precious, hard-to-attain human life zonked out. Sleep doesn’t have to be a waste of time. We can actually learn to use our sleeping mind to meditate if we train in the six stages of Mahamudra Tantra.

At least it is a good idea last thing each night to let go of and purify the bad parts of the day, not entering our dream world with a deluded, upset, anxious mind. There is nothing to stop us turning our mind in a positive direction as we lay down, and we can ask the Buddhas and the Dakinis to bless our minds while we sleep. They will.

Trijang Rinpoche, Geshe Kelsang’s own root Spiritual Guide, even recommends a nap if we are feeling negative or anxious during the day. You can find out more about the yoga of sleeping in your free ebook Modern Buddhism.

3.      Move closer to work

‘Or as Harvard psychologist Daniel Gilbert put it, “Driving in traffic is a different kind of hell every day.”’

Although I do travel quite a lot, I’m lucky in that my daily commute at the moment is a rather delightful bike ride through the streets of Denver. But if we have no choice, we can remember that everything is transformable. Actually being stuck in traffic can give us the opportunity to listen to teachings, develop a happy mind, practice patience, remember the kindness of the people in the cars around (for without them, there would be no road), and so on. We don’t actually have to be “stuck”. Those moments of pause throughout our day — eg, at red lights, when our computer spends an age booting up, waiting for an appointment at the doctor’s office, last in the long line at Starbucks — are a perfect chance to check in with our mind to see if it is peaceful and positive.

4.      Spend times with friends and family

“The only thing that really matters in life is your relationships to other people.”

A study published in the Journal of Socio-Economics states that our relationships are worth more than $100,000! Not sure how they got that figure … but we do all know that money doesn’t buy us happiness, don’t we?! Nor does status etc. At least theoretically we know this, though this recent New York Times article shows that people still chase after more and more money and prestige … we chain ourselves to our own desks.

I am sitting at an airport café writing this, and enjoying the loud laughter, almost hysterical laughter, coming from a group of Bosnian friends sitting at a table close to me. They are having a blast! Love is where it’s at. If spending time with friends and family brings out our love, it’ll definitely make us happy. If it brings out our frustration, dislike, and attachment — not so much.Pope and little girl

Everyone can be a friend. To a Bodhisattva, a so called “friend of the world”, who has trained in universal love and compassion, everyone is a friend. I liked the recent footage of Pope Francis jumping out of his Fiat 500 every few feet, or so it seemed, to hug random strangers!

However, I think we also need time alone, and to learn to love being on our own, happy with ourselves, both in general and if we are interested in pursuing a spiritual path. I have spent many, maybe most, of my happiest hours alone. There are numerous benefits to solitude explained in the scriptures and experienced by past and present spiritual practitioners.attachment 3

Alone or surrounded, it all depends on what we are doing with our mind. If we have love, we can be on a retreat in the middle of nowhere and feel very connected and happy. If we don’t, we can be sitting in the midst of family and friends and feel left out and lonely.

The most reliable friends, if you ask me, are enlightened beings, holy beings — those who’ve perfected their love, compassion, and wisdom, whether Buddhist or otherwise. They unrelentingly see the good in us, looking beyond our faults to our pure nature, and are always there for us. We could do a lot worse than getting used to hanging out with them on a daily basis, sharing with them our good and our bad times.

5.      Go outside

I love going outside, personally, enjoying the elements. So, it seems, does everyone else around here (Colorado) who work so they can play – I sometimes wonder if a love of the great outdoors has supplanted the work ethic I’ve found everywhere else in America …

I’ve read various studies that say getting into nature is very helpful, and one thing I enjoy doing when I am walking around is the Tantric self-generation practice of remembering that the 4 elements of water, wind, fire (heat), and earth are the four Dakinis – Dakini, Lama, and Khandarohi, and Rupini. This blissful practice gets the inner elements into balance – good for both the mind and the body. You can check this out in The New Guide to Dakini Land.staunton state park 2

I think a wonderful practice while outside is to offer the flowers, sky, and other delights to the Buddhas around you and at your heart, with the wish that everyone enjoy a Pure Land.

6.      Help others

“To make yourself feel happier, you should help others.”

“We scientists have found that doing a kindness produces the single most reliable momentary increase in well-being of any exercise we have tested.” ~ Martin Seligman

Cherishing others is the way to solve our problems. And we can help others practically in so many ways, it is the Bodhisattva’s way of life – Bodhisattvas promise two things, to get enlightened and to help others practically. Some of the moral disciplines of helping others in the Bodhisattva vow include, for example, going to the assistance of those in need, relieving the distress of others, and giving wealth to others. The article notes that spending money on other people, called “prosocial spending,” also boosts happiness. In Buddhism, generosity is taught to be a major source of happiness – the Bodhisattva feels amazing joy just at the word “Give”!

If you’re not sure practically how you’re supposed to help more people, Nagarjuna’s advice on the subject can be very helpful:

Even if we are not able to help others directly
We should still try to develop a beneficial intention.
If we develop this intention more and more strongly,
We shall naturally find ways to help others. ~  Universal Compassion 

The article also says:

“Volunteering is rewarding in terms of higher life satisfaction.”

And as you may have noticed already, there are often plenty of opportunities to volunteer at your local Buddhist Center 🙂 Or animal shelter. Or wherever.

Of course part of all this is avoiding the opposite, harming others.

7.      Practice smiling

I have sometimes wondered if I’d look more cool if I smiled less and scowled more. I have concluded that this may well be the case, but overall I’d rather be happy than cool.fake smile

Of course, you gotta mean it – fake smiles don’t count.

Interestingly:

“Smiling can improve our attention and help us perform better on cognitive tasks.”

This list doesn’t mention laughing at the ridiculousness of samsara/sense of humor, but perhaps that can be snuck in here.

8.      Plan a trip but don’t take one

I had to think about this one 🙂 Then I thought about the power of imagination. We don’t ever really go anywhere anyhow.

9.      Meditate
all you need is inside youNo list on becoming happier would be anywhere near complete without this. In fact, the things on this list can only make us happy if our mind is peaceful, and the function of meditation is to make our mind peaceful.

Buddha explained that due to ignorance we do a lot of hallucinating. On the most basic level, we hallucinate that happiness comes from outside ourselves. We almost always assume that it is to be found out there somewhere – if I can get the right partner, the right job, the right car, the right pair of shoes, etc I’ll be just fine! And until I have them, I won’t.

This is not true. What we need to be happy is mental freedom.

We chain ourselves to external sources of happiness that cannot deliver the goods. I think that uncontrolled desire is a bit like playing the slot machines. Maybe we hit some kind of jackpot — someone returns our desire for a while until one or the other of us has had enough, or we enjoy our promotion until we realize it is too much like work – but by now we are addicted to trying again and again. A morbid fascination – maybe the oranges will all line up this time!! – distracts us from looking for happiness within. Sometimes it works due to some good karma, frankly more often it doesn’t – gambling addictbut until then we keep trying, bound to the machine in a dingy crypt full of fellow gambling addicts. We need to get out of here and into the sunshine: “I’m free!” Meditation does that for us.

Happiness is a state of mind, a feeling, and therefore its real causes lie within the mind. So of course meditation has to be on this list because with it we go direct to the source. Familiarizing our mind with positivity is the most direct, effective way to become happy. This in fact is what the article says:

“Meditation literally clears your mind and calms you down, it’s been often proven to be the single most effective way to live a happier life.”

This whole Kadampa Life blog is about meditation, but I’ll let the scientists conclude this section:

“… neuroimaging … concluded that after completing the course, parts of the participants’ brains associated with compassion and self-awareness grew, and parts associated with stress shrank.”

And

“Research even shows that regular meditation can permanently rewire the brain to raise levels of happiness.”

10.  Practice gratitude

“Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.”

Buddha had a lot to say about this. We do some beautiful meditations on cherishing others by remembering their kindness. We are grateful to living beings and we are grateful to enlightened beings, both. I wrote more about that here.

Thanks everyone for reading. I have only touched on a few things here. I’m sure you have a lot more ideas and it’d be great if you felt like sharing them in the comments.

How do I get rid of problems? Buddha’s advice

problemA million-dollar question. If we could answer this, we could get finally be free of the wretched things. In fact, this would be priceless information.

Buddha did answer this. The whole of Buddhism, or “Dharma”, is supposedly a method to solve all our daily problems, and not just temporarily but FOREVER! This might seem a bit far-fetched. Unless …  unless we realize what our problems actually are and where they are all coming from. At which point the Dharma method suddenly make a lot of sense. And if we gain some actual experience of how this works by trying it out in practice, it makes increasingly more sense. At least, that has been my experience over the past 33 years. I think Buddhism is supercharged common sense.

In his Medicine Buddha teachings of 2004, my teacher Geshe Kelsang said:

Buddha’s teachings are the actual method to solve human problems. To understand this, firstly we think, “What is the real nature of our problems?” Secondly we think, “What is the main cause of our problems?”

The nature of our problems
Medicine Buddha 1
Medicine Buddha helps us cure our inner problems

Have you already had a problem today perchance? What was it? A work problem, a relationship problem, a health problem, a family problem, a computer problem, an ageing problem, an existential problem?

Whichever it was, there were two things going on if we check. For example, if someone said something to us like, “You are not a priority in my life,” and we felt disappointed, there was the outer problem presenting as the thing they said and the inner (actual) problem of our unwished for sad response to that. These are not the same. If that person had said the same words and we hadn’t given a monkeys, we wouldn’t have had an actual problem. And in some cases, like if you happen to be a celebrity and that person a stalker (and I don’t know who reads this blog), those same words might even be a source of relief.

Our problems do not exist outside our mind. Their real nature is our unpleasant feelings, which are part of our mind. Normally we conflate outer and inner problems. Yesterday during a phone call my friend cursed, “Oh darn, I have a problem,” when Avast antivirus disabled his Yahoo toolbar. To be fair he got over it right away – his own unpleasant feeling, his actual problem, passed quickly. Then he sorted out the outer problem by fiddling about with his computer. (Or maybe he didn’t, I didn’t check.)

No unpleasant feeling = no problem. As my teacher says:

 “The computer’s problem exists outside. Our problem exists inside.”baby Rousseau

We can solve external problems as and when necessary by external means, eg, taking the computer to a computer whizz who understands the causes of the problem and can therefore fix it. To fix our inner problems, however, we need to understand their causes, which are not the same at all.

The cause of our problems

Geshe Kelsang continues:

problems outside the mindNow, what is the main cause of our problems? The delusions. All our problems, our unpleasant feelings, come from the delusions of our attachment and ignorance. Therefore, these delusions are the main causes of our problems.

To show how this works, he goes onto explain the role that uncontrolled desire or attachment to our own wishes plays, and you can read about this in How to Solve our Human Problems pages 3-4.  (I recommend having that book on your bedside table and dipping into it every day or whenever you are having a problem —  it is a treasury of practical advice.) I have also written several articles on delusions here.

So I won’t go into more detail here — I just wanted to share the simple logic of figuring out (1) what is the nature of our problems ie, unpleasant feelings, and (2) what is the cause of our problems ie, delusions. Once we can see this, problems becomes so much more easy to handle.

 

What is the Meaning of Life?

meaning of life 42
Ermm …

Everyone reading this most likely has a precious human life at the moment. Even comparing ourselves with other human beings, we are really very lucky. Today, if the whole world were shrunk to a village of 100 people, with all existing human ratios remaining the same, the demographics would apparently look something like this

  • 80 would live in substandard housing;
  • 67 would be unable to read;
  • 50 would be malnourished and 1 dying of starvation;
  • 33 would be without access to a safe water supply;
  • 39 would lack access to improved sanitation;
  • 24 would not have any electricity;
  • 7 people would have access to the Internet;
  • 1 would have a college education;
  • 1 would have HIV;
  • 2 would be near birth; 1 near death;
  • 5 would control 32% of the entire world’s wealth; all 5 would be from the US.

Where do you fit into all this? Also, in 2009, the Pew Research Center’s Forum on Religion & Public Life performed a study on religious freedom in the world. According to the results, nearly 70 percent of the world’s population lives in countries with heavy restrictions on religious freedom. But us? We can read spiritual books, go to meditation classes, go to church, go to the temple, go to yoga classes, practice at home… No one is stopping us from training our mind, fulfilling our true potential and becoming completely happy, except perhaps ourselves. That’s why this meditation on our precious human life comes first in the Lamrim cycle.

So, what is the meaning of life?!

The trillion-dollar question, but one I think we really need to have some kind of answer to if we are to have a meaningful life. ‘Course, meaning depends also on what we want and what we think we can get out of life.

meditating BuddhaBuddha explained how our life can be precious in three ways: from a temporary point of view, from an ultimate point of view, and in every moment. All the things we like doing to experience pleasure and purpose are only possible because we were born as a human being, and we can create the cause for more human life in the future. Not only that, but human beings can make enormous spiritual progress. We can reduce and even totally abandon our delusions, and increase our love, compassion and wisdom as much as we want, if we learn the methods. According to Buddha, within this short life we could even develop all our good qualities to their highest level, enlightenment. From that ultimate point of view, we are also incredibly lucky. Also, right here and now, and in every moment, we can learn to enjoy everything, as well as create the causes for future happiness. You can read all about all of this in the big Lamrim book, Joyful Path of Good Fortune.

Enlightenment

In How to Understand the Mind, Geshe Kelsang says:

When we attain enlightenment we will have fulfilled our own wishes, and we can fulfil the wishes of all other living beings; we will have liberated ourself permanently from the sufferings of this life and countless future lives, and we can directly benefit each and every living being every day.

I personally think that does sound impossible to beat. Plus, I believe it is entirely possible for you and me to attain enlightenment. So, I agree with my teacher:

The attainment of enlightenment is therefore the real meaning of human life.

Same actions, different outcomes

As mentioned in this article, we “remain natural while changing our aspiration.” We still do what we do as humans, and we avoid throwing the baby out with the bathwater by running off to live the rest of our life in a cave (if that were even possible). But at the same time we are using this life to journey to liberation and enlightenment by changing our view and intentions. In Kadampa Buddhism, we try to transform everything into the spiritual path. In How to Solve Our Human Problems, Geshe Kelsang says:

Buddha did not encourage us to abandon daily activities that provide necessary conditions for living, or that prevent poverty, environmental problems, particular diseases, and so forth. However, no matter how successful we are in these activities, we shall never achieve permanent cessation of such problems…. Therefore, we should not be satisfied with just temporary freedom from particular sufferings, but apply great effort to attain permanent freedom while we have this opportunity.

We can even keep enjoying the things we like enjoying, probably more if we can find a way to make them meaningful and not a cause of attachment and disappointment/aversion. I just watched my new team, the Denver Broncos, being crushed by the Seattle Seahawks. I don’t understand the game at all, but even I could see they were being massacred. I am now seriously having to consider going back to supporting the Tampa Bay Bucs. Or… Geshe Kelsang was once asked by a diehard football enthusiast how to transform watching football into the spiritual path. Geshe-la replied:

Rejoice for the winners, and have compassion for the losers.

Those are actually the two main practices of a Buddha — if we managed to do that, instead of staring sadly and disbelievingly at the telly, even watching the Super Bowl could be meaningful. Could be. Depends. (I am not in fact a football enthusiast myself, but was invited to a gathering near South Park in the snow-capped Rockies, and want to get to know my new neighbors; plus I do like the snacks. We left at half-time, full of compassion …)

A star in the midday sky

Not only is our current opportunity really precious, it is also exceedingly unusual – according to Buddha, as rare as a star seen in the midday sky.

rabbit in the moonIf we think about all the daily ways in which we can make our life meaningful, we’ll come to realize that we are very lucky – this deep experience stays with us all the time and changes everything. Have you ever seen the rabbit in the moon? Funnily enough, it was the rabbit I always saw as a kid, never the man in the moon. Years later I discovered that the Tibetans call the moon the “rabbit-bearer” because they also see the clear shape of a rabbit on its surface. You may have glanced up at the moon for many years and not seen it, perhaps because you’ve never heard of it. Then, one day, “Got it!” From that moment on you’ll always see the rabbit whenever you see the moon. I think realizations are rather like this. Once we have realized our good fortune we are uplifted – never separated from the happy mind that appreciates and wants to make the most of it.

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(This article is a continuation from this one … and your comments are very welcome.)