Unlock the power of intention

6.5 mins read + a video. 

Where did COVID-19 spring from? This surprising catastrophe hasn’t actually appeared out of nowhere, of course – it has been a long time in the making. It has arisen in dependence upon numerous physical causes — whatever those may be, and opinion differs — and also in dependence upon numerous mental causes – to wit, our individual and collective intentions and actions.

A little while back I wrote an article called Quantum Buddhism, which was inspired by this video:

 

This video gives a glimpse into how essential our minds are in creating our reality — in fact, our intentions do create our reality. Buddha talked about this many, many centuries ago, he called it “karma”.

What exactly is karma?

The Sanskrit word “karma” means “action.” It refers specifically to our mental actions, or intentions; and more generally to the law of cause and effect, or actions and their effects, as applied to the world of our mind.

The law of karma is a special instance of the law of cause and effect, according to which all our actions of body, speech, and mind are causes and all our experiences are their effects. ~ How to Transform Your Life

Everything we are experiencing right now, good or bad, is a result of the decisions and intentions we created in the past – not just the immediate past but over many lifetimes. And everything we decide or intend to do now is setting us up for future experiences. We are creating innumerable causes for stuff to happen every single day, designing the landscapes of our mind.

Where do all our good and bad experiences come from? According to Buddhism they are the result of the positive and negative karma we created in the past. As a result of positive karma, attractive and agreeable people appear in our life, pleasant material conditions arise, and we live in a beautiful environment; but as a result of negative karma, unpleasant people and things appear. This world is the effect of the collective karma created by the beings who inhabit it. Because karma originates in the mind—specifically in our mental intentions—we can see that all worlds arise from the mind. ~ Modern Buddhism

Taking karma into account

Life doesn’t arise from blind chance nor merely physical causes. To get a handle on our life and the direction it takes, it’s hugely helpful to think about karma.

We know from Science 101, or from plain old observation, that nothing comes from nothing.  Everything in the physical world has causes; and depending on the causes you get a different effect. If something exists, we have to say there is a definite cause of that thing. If something is a product, we have to say it is the effect of a cause.

Every phenomenon arises from something that’s in the same substantial continuum. For example, our human body comes from the union of our mother’s egg and father’s sperm. A wooden table comes from wood. Wool carpets come from sheep, not from Daddy Long Legs.

Scientists and others have spent generations analyzing causes and effects. As a result, humankind has gained enormous control over and advances in the physical world.

Buddha is a scientist of the mind. The law of karma is just this immutable law of cause and effect as applied to the internal world of our mind, where our mental actions (or intentions) are the substantial causes and our experiences their effects. Understanding this will lead to enormous control over and advances in our mind.

Whenever we do anything intentional, it’s like throwing a boomerang in our mind. Or, as the old saying goes, what goes around comes around. Our lives are divided into good experiences, bad experiences, and neutral experiences and, if we could trace them back, we would see that our good experiences come from our good actions, our bad experiences from our bad actions, and our neutral experiences from our neutral actions. That, in a nutshell, is karma.

The world we “inhabit” or experience therefore depends not just on our current thoughts, moods, perceptions, and so on, but also on our previous thoughts or, specifically, our previous intentions, which are the substantial causes of our experiences. Venerable Geshe Kelsang explained in his 2000 Mahamudra teachings how all subject minds and object things arise simultaneously from karmic potentialities in the root mind, like waves arising from an ocean, as explained more here.

Take today for example. What happened today and where did it come from?

Your experience of today has been ripening from potentials in your mind left by previous intentions or karma. Moreover, we cannot point to a “today” that is other than our experience of today — try pointing at today and see! …….

This shows that there is no objective “today.” There is no “today” out there, outside the mind. Today has just been the moment by moment unfurling of karmic appearances, like a dream unfurling within our mind. It’ll be the same tomorrow. It’s been like this every day.

Can’t judge others

We can’t necessarily tell from people’s outward actions what their intensions are, which means we can’t necessarily tell what karma others are creating with their mental, bodily, and verbal actions.

For example, if I’m standing by road next to Jocelyn and I lash out and knock her over, is that good karma, bad karma, or no karma?!

It might seem pretty bad on the surface of things, and would be if I had pushed her over out of hatred. But what if I wanted to push her out of the way of a passing truck? Or what if I just had a nervous tic and knocked her over unintentionally?

We can only tell about our own actions. Buddha used to say we shouldn’t use his teachings as a magnifying glass to judge other people: “Ooh, look at him, he’s so bad!” Buddhism or Dharma is meant as a mirror to hold up to our OWN thoughts and actions. If we can do this, enormous positive benefits can come to us and we are increasingly able to create a world that is happy, including all the causes for the things that we want. But the only stance to take with respect to others, according to Buddha, is “How can I help you?”

We need to know

Geshe Kelsang says that there are immense contradictions between our wishes and the actions we are performing to fulfill those wishes. Maybe in the short term our actions sometimes seem to work out to fulfil our wishes – if we shoot someone an angry email they may shut up for a while, for example — but in the long run our actions can set us up for disaster. This is because we are not taking karma into account.

If everything depends upon intention, as all Buddhas and some quantum physicists are saying, then, per the video above:

The truth is that no amount of fighting and protesting and campaigning will create real, lasting change as long as there’s anger and hatred and resistance in our hearts. We’ve been down this futile path for endless centuries. One problem solved, and a new one springs in its place, necessitated by the negative energy that solved the first one.

Everything begins and ends in our minds. There is no world outside of our mind, everything is dream-like karmic appearance of mind, created by our intentions. Whatever we intend comes back to us sooner or later. If we keep putting negativity into the world, that’s all we’re going to keep getting back out of it.

What kind of field?

Over 2600 years ago, when Buddha explained karma — the power of our intentions to create our reality — he used the analogy of sowing seeds in a field of soil:

Every action we perform leaves an imprint, or potentiality, on our very subtle mind, and each imprint eventually gives rise to its own effect. Our mind is like a field, and performing actions is like sowing seeds in that field. Virtuous actions sow seeds of future happiness and non-virtuous actions sow seeds of future suffering. ~ How to Transform Your Life

Back in the day, Buddha probably used the analogy of a field because there were a lot of farmers around (and modern science was not even a twinkle in anyone’s eye). But I reckon we could also talk about planting intentions in the quantum field that later show up as our experiences. Every time we intend something — that is, think, say, or do something deliberately — then its result shows up in our life, sooner or later.

Karma has so many implications for our life! The more we know about it, the better. So over to you. What do you make of karma? I would love to see your comments below.

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Matters of life and death

 

Matters of life and death

11 mins read.

The law of entropy shows that despite all our best efforts to hold things together somehow, everything is being flung apart all the time – our relationships, our families, our friendships, our jobs, our figures, our skin, our peace, our comfort, our safety, our favorite hobbies, our passions, our life itself. None of these last.

I read this striking article on climate change the other day, and enjoyed the wisdom the author Roy Scranton has gained from his lived experience. 

“I’d been a soldier in Baghdad in 2003-2004, where I saw what happens when the texture of the everyday is ripped apart. I realized that what we call social life was like a vast and complex game, with imaginary rules we all agreed to follow, fictions we turned into fact through institutions, stories, and daily repetition. Some of the rules were old, deeply ingrained and resilient. Some were so tenuous they’d barely survive a hard wind.”

The fact of impermanence may be more obvious in war zones, refugee camps, and so on, but the texture of the everyday is being ripped apart all the time in more subtle ways as well. Things everywhere are changing fast all the time due to numerous causes and conditions, including, and especially, our intentions or karma. Everything is in fact coming in and out of existence every moment, nothing lasts for even a moment

Yikes!

When changes are so small that we cannot detect them, we call that subtle impermanence; and when changes are big enough to become apparent, that is gross impermanence. We are all subject to both. According to this article, for example, climate change is happening faster than the models predicted:

“Normal means more fires, more category 5 hurricanes, more flooding, more drought, millions upon millions more migrants fleeing famine and civil war, more crop failures, more storms, more extinctions, more record-breaking heat. Normal means the increasing likelihood of civil unrest and state collapse, of widespread agricultural failure and collapsing fisheries, of millions of people dying from thirst and hunger, of new diseases, old diseases spreading to new places and the havoc of war. Normal could well mean the end of global civilization as we know it.”

We may be extinct soon. Or we may not. I know a lot of people who don’t believe in climate change, and that is their freedom. But one way or another — climate change or no climate change — every single one of us is still going to die. The whole of samsara is a hoax.

The biggest hoax of all

“This world is definitely done, for sure,” a young friend said tonight in reply to me half-jokingly wondering if the human race would be extinct by the time he got to my age. Samsara is always done. We keep trying to make it work, but it can’t. It has never worked out for anyone. All our dreams are broken in the end. If pondering climate change gives us pause to ponder our impermanence and vulnerable position, and even develop a little healthy fear, that’s not a bad thing. It is better than pretending that everything is fine when in actual fact it is not. We all have to get our acts together.

“But sometimes those breaks are openings. Sometimes those breaks are opportunities to do things differently.”

The point is that we have an enormous part to play in creating our entire reality. Things change not only in dependence upon physical or external causes, such as recycling, but more significantly in dependence upon the internal causes of our karma. The intentions or mental actions we perform every minute of every day are continuously sowing the seeds for future experiences. You can read in Joyful Path of Good Fortune how our karma is responsible for our tendencies, our environments, our experiences, and even which world we are born into in the first place.

We can see how in our nightly dreams there seems to be an external causality — I say something to them, they say something back to me, and so on. Trees grow and people are born. But the substantial causes of the entire dream, including ourselves in the dream, are the karmic potentialities in the mind – our mind is the projector, the movie reel our karma. And this is just as true when we are awake – ripening karma results in our entire dream-like world.

Every change we experience, both individually and collectively, takes place in dependence on our karma. Until we realize this, and are in the process of mastering our minds and our actions, we remain intensely vulnerable. Our karma changes just like that. At any point we can be thrown into an entirely different situation in this life or into an entirely different life altogether. This is happening to us all the time and has been happening since beginningless time.

The fragility and transience of our collective existence

Although when we pause to think about it we can gather that things are changing all the time, our normal default is to grasp at everything as static and fixed. This is unless something like a pandemic or an article about accelerated climate change shocks us out of our comfort zone (which by the way is not that comfortable because living in denial never is.)

We live our lives as if everything is going to go on forever, instead of changing literally moment by moment in dependence upon multiple causes and conditions, including our karma. We cling onto this life as if it is our only life. We cling onto our friends as if they are our forever friends. We cling onto this body as if it is our real body. This is called permanent grasping, and we have a lot of it. Especially the sense that we are not going to die — that at some point this life will not be as over as last night’s dream, that this day could not possibly be our last! 

Larry King died last week, aged 87. Where is he now? Where did he go?! He gave 50,000 interviews in his career, which, at the time, probably felt like they were really happening. From Larry King’s point of view, where is all that now? Where has his very full life gone? If he was like anyone else, he was probably very invested in that life and believed it was the be-all and end-all of his existence: “I am Larry King and this is my life.” But now that sentient being is somewhere else entirely with zero recollection of this past life, unless he happens to have high spiritual realizations, who knows. But if he didn’t, he will have taken an uncontrolled death and now be in the intermediate state, waiting to take rebirth in a whole different life. He (or she) will have a different body, personality, job, and name. Everything that he spent 87 years building went away forever in just the time it took for him to die. All that has travelled with this sentient being is his mental continuum and the karma he created in this and previous lives, whether good or bad. 

Larry King felt like a solid person who was around for a long time, yet now he has disappeared. This is happening every day and eventually to every one. None of us can slow down the change. Within a few hundred months at most we will be dead – forced to leave this life and go to the next. The entire infrastructure of this life on which we have fully depended will dissolve away like a dream, or like virtual reality when the power is switched off. This could even happen this week, or tonight. We may feel right now like this world is the only world we have ever known, but in fact we have known countless worlds and had relationships with every single living being.

Fragile as kittens.

It is not just Larry King of course – this last year has been a massive shock for everyone:

“In March last year, watching an unknown plague stalk the land, I felt fear, but I also felt hope: the hope that this virus, as horrible as it might be, could also give us the chance to really understand and internalize the fragility and transience of our collective existence.”

It does seem that we generally have a bit more awareness of our fragility and transience than usual. And this doesn’t have to be a bad thing — it is in fact the dawning of spiritual awareness. Buddha said that of all animals it is the elephant who leaves the deepest footprint and, in a similar way, of all meditations it is meditation on death that leaves the deepest impression on our minds. Deep awareness (as opposed to a shallow intellectual understanding) of our impermanence and mortality changes us. It changes us for the better. As the author puts it:

“How do we make meaningful choices in the shadow of our inevitable end?”

Making meaningful choices

I looked at another article this author had written, and was even more inspired with how he dealt with this constant change and threat of dissolution while soldiering in Iraq:

“I found my way forward through an 18th-century Samurai manual, Yamamoto Tsunetomo’s “Hagakure,” which commanded: “Meditation on inevitable death should be performed daily.” Instead of fearing my end, I owned it. Every morning, after doing maintenance on my Humvee, I’d imagine getting blown up by an I.E.D., shot by a sniper, burned to death, run over by a tank, torn apart by dogs, captured and beheaded, and succumbing to dysentery. Then, before we rolled out through the gate, I’d tell myself that I didn’t need to worry, because I was already dead. The only thing that mattered was that I did my best to make sure everyone else came back alive. “If by setting one’s heart right every morning and evening, one is able to live as though his body were already dead,” wrote Tsunetomo, “he gains freedom in the Way.” I got through my tour in Iraq one day at a time, meditating each morning on my inevitable end.” 

Being aware of impermanence and especially the inevitable disappearance of this world can in fact give us the freedom to change things the way we want to and become the person we want to be, including an enlightened being. I do something similar when I look back at this life from the point of view of being in my next life, as I explain here. What are the benefits of imagining that I have already died from this life and am in my next life?:

It makes me feel free to take each day as it comes, as if each day is a bonus, yet I have nothing to prove or gain because I’m already over it. I find less need to buy into each dream-like appearance or invest in the day-to-day drama because I have already left this life – the only reason for doing anything now is to keep journeying toward enlightenment and help others. There is naturally less attachment, aversion, and worldly concerns. Instead of being an avatar in a virtual reality who believes they are a real person in a real world, wandering around bumping into people and things with no real clue as to what is going on or what is around the corner, I can instead feel that the entire world is not outside my mind and therefore I can do whatever I want with it. Maybe that is what Tsunetomo means by, “If by setting one’s heart right every morning and evening, one is able to live as though his body gains freedom in the Way.”

I’m not guaranteeing this works for everyone, but right now it’s working for me!

Tantric precedent

And most significantly, to me at least, is that there is a powerful precedent in Buddhism for living as if we have already died from this life. It is taught in Tantra. We do a practice called bringing the result into the path where we imagine dying from ordinary samsaric life and being born as a pure enlightened being. We imagine that all our gross and subtle minds dissolve away into emptiness, just as they do during the death process, and with them all the appearances of this life. This leaves us absorbed in the deepest level of awareness, the clear light mind, from which we go on to transform the intermediate state and rebirth.

We don’t need to come back to this life after the first bringing. There is nowhere in our self-generation sadhana that says, “Now you reappear as an ordinary being.” Also, as I explain in this article, once we have died from this life and arisen as a Buddha in a Pure Land, we have always been a Buddha. And providing we don’t forget that we engaged in the three bringings, we can live our life from that blissful place – in the world but not of it.

This is just to pique your curiosity. To learn the techniques for this profound practice of self-generation as a Buddha we need Highest Yoga Tantra empowerments and commentary – coming up in both this Summer and Fall Kadampa International Festivals

Okay, I am out of space but would love to hear your comments in the box below.

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Advice for a happy life

7.5 mins read.

I don’t know if you’ve noticed, but I’d wager that pretty much everyone around you is having some sort of problem today. Which section of society is exempt?

flight over AfricaThis seems to be the case from London to Cape Town, from Phoenix to Johannesburg, from Durban to Denver. Hehe, I should know, as I have been to and from all these 6 cities in the past month, including a last minute trip to South Africa. These next couple of articles may end up being a bunch of vignettes with Buddhist thoughts blended in … or vice versa, let’s see. I have almost 20 hours of flying time on this Ethiopian airlines, with a long layover in Addis Ababa, so it is either this or watching 4 movies.

Here in South Africa I’ve been the recipient of an inordinate number of hugs and smiles from people I’ve only just met, and felt strangely at home. This includes two townships where I had the pleasure and privilege of sharing meditation and Buddhist ways of coping, hearing some stories of life on the edge.

A few days ago the Kadampa nun in Joburg (Gen Mila) and myself met a group of 40 social workers in Alexandra at an organization called Friends for Life — mostly women, two outnumbered men (one appropriately named “Gift”), whose main task is to help young people (aged 3 to 18) orphaned by AIDS. The things they have to see and cope with every day are very hard. One veteran of ten years told us, “Sometimes when I enter the room I want to cry. Sometimes I ask to go to the toilet so I can just cry.”

township(Talking of Gift, he is probably lucky he arrived in this world when his parents were in a good mood or he might have been named “Problem” instead, like one poor soul I met. “Enough” is not an uncommon name either, because that’s enough kids already. Just say what you mean, why not.)

Full disclosure: I should point out that Alexandra is a township that is home to 800,000 crammed-in souls, about 10 of whom, embarrassingly enough, could fit into the digs I was staying at — a Pure Land in the wealthy enclave of Sandton, Joburg. There were even white furry comic book rabbits surreally wandering around. Was I dreaming? Yes. And don’t go to South Africa if you don’t like really loud birds.

The Jacaranda trees in full bloom, spilling their vivid purple petals on the ground, were reminiscent of a childhood home, 28-29 Jacaranda Avenue. A lot about South Africa brought to mind my supposedly long-lost youth in Guyana, Ghana and other places, not to mention a history with SA itself, going to show that that karma never gets done ripening and circling. I was thinking that it’s always worth keeping an eye on what intentions/seeds we are sowing because everything is a mere karmic appearance of mind, not outside our mind; and anything can appear or reappear at any point, dream-like, entirely depending on our karma. Reminded like this that everything is the nature of my mind, however, may explain why I was feeling so relaxed my entire time in South Africa.

Jacaranda tree

In Sandton I took early morning walks in a gated neighborhood that could be in Palm Beach Florida or Palm Springs California, providing you ignore all the barbed wire, ADT warning systems, and armed patrols, the only indication that there’s a township just a mile down the road. Unlike an actual Pure Land, not everyone is welcome here.

A mere 25 years on from apartheid and SA, perhaps unsurprisingly, still has a long road to freedom.

At least the manager at the guest house, Beneeta, said she was so struck by my apparent peacefulness that she wants to learn to meditate — her first class is next week. I am rooting for her because she is, as I told her, a natural. Along with so many other people I have met here, to be honest, who are already in their hearts, or closer to. A little Dharma seems to go a long way here – whereas I sometimes feel like it has to be spelled out in 100 ways and 100 times to more heady, over-thinking, and spoiled-for-choice people like me before we’ll even attempt it.

On the subject of random encounters, on the trip over from London a young woman, M, kindly gave up her window seat for a mother and daughter, ending squished in the middle seat next to me. First she volunteered to sort out my headphones. Then we navigated Addis Ababa airport and its multiple security checkpoints, rewarding ourselves with a strong Ethiopian coffee. Then last night she came along to her first Kadampa meditation class in Cape Town 🙂 Point being, it can be worth saying hello to people we bump into “accidentally” – for we only bump into people we have some karma with.

Observatory 2In Cape Town I stayed at the stunning sanctuary of Tushita KMC with Kadampa monk Kelsang Sangkyong, who himself grew up in a township, along with pretty much all other black South Africans in the era of apartheid. He is in a good position to know what’s going on and how Buddha’s teachings might skillfully be shared where they might be needed, with no agenda to convert anyone to anything, just as tools for a happier life.

He was saying how it seems that rich people problems can often afford to be more emotional – whereas if you are hustling to stay alive, that preoccupies your search for happiness and freedom from suffering. Once you’ve managed to secure basic shelter, food, clothing, and medicine — necessities for humans, as Buddha pointed out — then the other mental problems become more dominant. Whether it’s for solving first-world or third-world problems, however, everyone, Buddhist or not, can find some practical benefit from Buddha’s advice on controlling the mind.

For regardless whether our problems are big or small, they fill our mind – we find it hard to think of much else, accustomed as we are to feeding them whether or not we want to. As mentioned in this article, the average number of uncontrolled thoughts is reportedly 9 out of 10; and so far in my own market research I have found this number to be the same everywhere from Hollywood to Alexandra. Is it then any wonder that we can feel helpless in the face of difficulties? We are doing our best to control externals, including helping other people; but that’s a stretch given that we cannot even control our own minds.

Meditation vs medication

woman with heartHow do people cope? We can medicate (drink, distract, etc) our way out of stress and problems and/or we can learn to meditate our way out of it. Anyone from any background or culture can learn to meditate in the sense of becoming more practiced and familiar with positive ways of thinking. We can all become a calmer and more peaceful person if that is what we decide to do.

Whoever I ask, they agree they experience glimpses of the peace available to us — sometimes out of the blue we feel happy inside, not a care in the world, connected to everyone, and we could stay there forever, we want to. Only we can’t, of course, because shortly some delusion comes along to destroy our peace again. But this we can remedy. We can grow our peace because it’s there already. It is our Buddha nature, our potential for enlightenment.

BE a peaceful person

After the meditation in Alex, one of the social workers summed up what had just happened better than I could have:

We have peace, we have choice, and we must go there everyday into our heart. We must BE a peaceful person.

They all nodded in agreement, adding things like:

Now we are so peaceful, now we are ready for our day. Now we know we can cope with today.

That feeling of BEING a peaceful person needs to become our default through familiarity, through checking in with it every single day – and even a short breathing meditation is enough to get us there. As the headmistress of a Montessori kindergarten in Joburg, who shares meditation with the kids, told me:

When it comes time for the kids to leave for their next school, I tell them they have learned to read and write here, which is very good. But, even more importantly, they have learned that they always have their breath. And this means that they can always experience inner peace.

Mila and childrenMy heart opened wider in Africa. I am remembering the tiny girls in one township staring at me curiously with huge eyes, the eyes that then closed in meditation, not opening again even when time was up. Ducks to water. Natural meditators.

At question time, one of the Soweto kids at the elementary school in Joburg asked “Are you coming back next week?” I am not but Gen Mila is, and the week after. Yes!

(Couple more installments on their way.)

Over to you. Comments are very welcome!

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Quick fix meditation on emptiness

7.5 mins read

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

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

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

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

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

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

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

A quick fix meditation

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

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

Who is upset?

Answer: ME. I am.

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

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

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

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

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

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

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

Getting some context

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

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

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

Wanna be a wishfulfilling jewel?

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

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

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

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

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

How are you?

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

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

Atisha used to ask the people he met,

Do you have a good heart?

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

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

And who are you today?! 😄

Related articles

Just who do you think you are?

Tired, yet, of living a cliche?

Karma and us

 

 

A handy introduction to some common Buddhist terms

My parents asked me for working definitions of the following terms, “an introduction to Buddhism in the simplest terms possible for the uninformed, but possibly quite bright, newcomer or beginner.”

GlossarySo I gave it a go, and they replied with some great suggestions for simplifying the language further. I also asked a good friend with much Buddhist knowledge, who helped edit Geshe Kelsang Gyatso’s books, to give his input. This is therefore a collaborative work in progress, and you are invited to participate as well.

Meanwhile, the actual official Kadampa book glossary is accurate and useful.

And to find out more about all these terms, download this free Buddhist book, How to Transform Your Life.

What are delusions?

delusions

Delusions are distorted thoughts or emotions that destroy our mental peace and make us act in inappropriate ways; and so they are the cause of our suffering. Examples are anger, attachment, arrogance, and ignorance. They are distorted because the way they perceive their object does not correspond to reality – for example attachment exaggerates the pleasurable aspects of its object, in effect projecting things that are not there, whereas anger and hatred exaggerate the unpleasant aspects. If we get rid of our misperceptions, we get rid of our delusions and experience lasting happiness.

What is attachment?

Attachment, or “uncontrolled desire”, is a state of mind that believes happiness inheres or can be found in things outside the mind. Attachment is the “sticky desire” that is our normal response to anything or anyone we feel is a cause of pleasure, comfort, or security for us, that wants to keep it close or wants more, or that feels a painful sense of loss when it goes. The truth is, happiness is a state of mind that depends upon mental peace, and so its real causes lie within the mind, not without.

my precious.jpgAttachment exaggerates the power of its object to make us happy by focusing on its supposed good qualities while editing out all its faults, e.g., a pizza or a partner is perceived by attachment to be an inherent, or actual, source of pleasure when in fact they can be just as much a source of suffering.

Attachment is often confused with love but they are completely different. Love is other-centered and peaceful and focuses on the welfare of the other person, whereas attachment is self-centered and unpeaceful and wants the other person simply because we think they make us feel better.

What is self-cherishing?

Self-cherishing is a mind that wrongly believes we are more important than others, andself-cherishing that our happiness and freedom matter more. Self-grasping misconceives our I to be inherently existent, the only real me; and self-cherishing misconceives this I to be supremely important, the very center of our world. These two ego minds are the source of all samsaric problems.

What is Dharma?

Dharma refers to Buddhist teachings and especially the experiences we gain by putting these teachings into practice. It literally means “protection.” Since our suffering comes from our delusions, it is our inner experience of the opposite of these delusions that directly protects us from this suffering.

For example, the experience of pure love protects us from the suffering caused by our own anger and dislike, and the experience of emptiness protects us from the suffering caused by self-grasping ignorance.

What is samsara?

samsaraSamsara is the life experience of someone with a body and mind still polluted by delusions and the negative actions and their unpleasant consequences arising from these delusions. Sometimes known as “cyclic existence”, it is life characterized by repetitive suffering.

Samsara’s very nature is problematic. The mind is not physical and it continues after death, but, for as long as our mind is governed by delusions, what it experiences will be fundamentally unsatisfactory and generally painful.

But not all life is samsaric life – if we can free ourselves from delusions by realizing emptiness, we can end samsara and experience lasting peace and happiness.

What is karma?

karma“Karma” is the Sanskrit word for “action”, referring to mental actions, or intentions. Karma generally speaking is the mental, internal law of cause and effect, which is as infallible as the physical, external law of cause and effect, such as oak trees arising from acorns and chickens arising from eggs. Every time we intentionally do something, we create the cause for something to ripen for us in the future, sowing a karmic “seed” in the “soil” of our mental continuum. Mental intentions are those seeds; experiences are their effects. Positive actions sow the seeds for positive experiences; negative actions sow the seeds for suffering experiences. Seeds take time to ripen, but what we put into the world is what, sooner or later, we get out of it.

What is self-grasping?

Self-grasping ignorance is the underlying source of all other delusions. It is a wrong awareness that apprehends people and things as existing inherently or independently. For example, when we think of a person called Tom, there seems to be a completely real Tom out there who in no way depends upon our perceptual and conceptual apparatus for his existence.

emptinessWhat is inherent existence?

Inherent existence means independent existence. An object would be inherently existent if it didn’t depend on anything at all for its existence, such as its causes, its parts, or the mind perceiving it. No object exists like this, so no object is inherently existent. Some synonyms for inherent existence are existing from the side of the object, existing from its own side, existing in and of itself, independently existent, or objectively existent. 

At the moment, we grasp at inherent existence; it is the object of self-grasping ignorance. The world seems to be made up of discrete, objective entities that do not depend upon an observer for their existence; but, in reality, all phenomena are inter-dependent, or “dependent relationships”, existing only in relationship with a multitude of causes, parts, contexts, imputations, and perceptions.

What is emptiness?

Emptiness is not nothingness but the lack of things existing inherently. Self-grasping ignorance misconceives things as having inherent or independent existence, and emptiness 1emptiness is the total absence of this mode of existence. Because everything depends entirely upon other things, everything is empty of inherent existence.

The things we normally see – inherently existent things — do not exist. Things do exist, but as mere appearances to mind, entirely dependent upon mind, and the nature of mind.

Realizing emptiness — lack of inherent existence — is the only way to destroy the object of self-grasping and free our mind permanently from all delusions.

What is Sangha?

Sangha refers to the spiritual community practicing Dharma. In general, our spiritual friends who give us spiritual advice, support, and inspiration are our Sangha; but more strictly a Sangha Jewel is someone who has realized emptiness directly, because only such a person sees things as they really are and can be relied upon completely.

wishfulfilling jewelWhat is a wishfulfillling jewel?

 A wishfulfilling jewel is an ancient legendary jewel similar to Aladdin’s lamp that supposedly had the power to grant all worldly wishes. It is often used as an analogy for spiritual accomplishments such as full enlightenment, which not only fulfill all our worldly and temporary wishes, but also our everlasting, ultimate wishes.

Postscript ~ parents’ verdict:

“We regret that we still find several definitions too difficult and sometimes too wordy, as if you are both trying too hard to cover every aspect.”almost there

So, as we are not there yet, I invite you all to give this a go as well! Please use the comments section below. My friend and I have found that attempting to sum up these profound subjects in a few sentences, if indeed such a thing is possible, has been a very useful exercise in checking our own understanding. As this list is very far from complete, please feel free to submit other Buddhist terms and working definitions too.

And check out the Kadampa glossary whenever in doubt.

Related articles

What is Buddhism? A short, simple guide

Karma

Delusions

Attachment 

Samsara

Self-cherishing 

Realizing emptiness and destroying self-grasping 

 

What is purification practice?

Vajrasattva.png
See p. 87-88 of Oral Instructions for a Vajrasattva purification practice — short & sweet, but powerful.

For the inner demons who do not come out into the open, or at least only in such shadowy ways that we cannot properly identify them, purification is immensely helpful. It is also very helpful when we are overwhelmed by appearances and need extra help in overcoming them.

Lay down that burden

A lot of people are laboring under a heavy burden of unresolved sadness, which may be why they don’t like being left alone with their own thoughts for even 12 minutes.

Stubborn recurrent sadness is still no match for purification practice – and we can feel that we are purifying not just that karmic appearance or karmic tendency but ALL similar versions since beginningless time. For example, if you have been suffering from attachment, you can use that as an example, and purify all your attachment since karma 4beginningless time. If you have been getting irritated with the sweet people around you despite your best intentions, you can purify your needless irritation since beginningless time. If you are feeling depressed because “things just aren’t what they used to be!”, you can even purify all that despondency since beginningless time.

Magnet for misfortune

Bad karma is a magnet for misfortune. And it ripens in different ways, for example irritation or anger we have had in the past can ripen as an experience (eg, someone does something we find really annoying) or in the tendencies we have to react in a certain way (eg, we get really annoyed.) Karma also ripens in the way our environment in general appears to us (eg, not quite right, uncomfortable), and even in the type of rebirth we have taken. You can read all about these four fascinating effects of karma in that chapter in Joyful Path of Good Fortune. They explain a lot.

karma 3So if we don’t like something that is happening to us or how we feel about it or indeed how we are reacting, this is a perfect reminder to us to purify this karma. Taking responsibility for our karma can turn our lives around, as Gen-la Khyenrab said the other day.

The power of promise

The power of promise is one of the four opponent powers of good purification practice, and it purifies our heavy tendencies to negativity that we lug around with us from familiarity with these in the past. So after a good purification practice, we promise not to do that thing, whatever it is, again. But, as a friend of mine was saying yesterday, sometimes it’s hard to know what exactly to promise. For example, declaring “I will never get angry again!” and a host of other big promises is unrealistic – we are likely to forget them sooner or later and blow it. So we then get discouraged that we are not keeping our promises, wondering if we’ll ever remember them for longer than ten minutes, and whether there is even any point in making any more promises when we are so useless at keeping them.

What I like to do to make effective promises, I told her, is tie in my purification practice to whatever is coming up in my life – as part of my mind-training, transforming difficulties. For example, in her case, she has been feeling despondent because something she really wanted to happen didn’t happen, and she also blames herself because that is her tendency. Soooo, what I would do in that situation, having recognized karmathat tendency in me, is purify that situation, and while I am at it to purify all my tendencies to feeling despondent and lacking self-worth since beginningless time. Then, once my mind felt all cleaned up from this tendency due to a good purification practice, I’d promise to not feel despondent again in similar circumstances. I am likely to remember that promise as it ties into what I am up against and I therefore have a vested interest in remembering it, in incorporating it into my mind-training. And it is powerful because I want it; it is not a vague open-ended promise, but one stemming from my everyday wishes to stay happy despite this thing or that thing not working out.

Phew! I can get rid of all of it!

35-Confession-BuddhasEven when we are a bit vaguer about all the negative actions we need to purify and the kinds of effects these are specifically wreaking on our day-to-day lives, it still works very well to do a general spring-clean of our mind. I really enjoy doing prostrations to the 35 Confession Buddhas first thing in the morning (and before you get impressed, it takes less than 10 minutes), purifying basically everything I could possibly ever have done. There are some great words in that Mahayana Sutra (written by Buddha Shakyamuni himself), such as “I confess without concealing or hiding anything.” The Buddhas know exactly what we need to purify even if we don’t; that’s an advantage of omniscience. So we praise them: “Who have become witnesses, who have become valid, who see with their wisdom.”

Dry rot creeps up on us without us noticing, until the fabric of our house is destroyed. We’ve forgotten the vast majority of our negative minds and actions, which is why we contemplate these when we purify – not to feel bad but because we want all the mold, visible or not, to be gone as it is affecting our minds and our lives. We purify our greatest delusion first, whatever keeps coming up; but at the same time we want to purify the whole lot, and we can. Our negativity is mere imputation and literally no match for omniscient wisdom.

Turn on the lights for goodness sake!

You know how horror movies always take place at night in the pitch black and you just wish someone would turn on all the lights? And you know the darkness of our ignorance? The Confession Buddhas and Buddha Vajrasattva throw open the shutters to broad cosmic daylight and the sunshine streams in everywhere.karma 1

The ultimate purification is mixing with the mind of bliss and emptiness so that we destroy our ordinary appearances and conceptions – that is what will tear the whole samsaric moldy structure down so we can build ourselves and others a celestial mansion of delight. So we request Vajrasattva:

Please permanently purify my non-virtues, downfalls, and ordinary appearances and conceptions.

And then let him enter through our crown, dissolving into our “inner darkness”, vanquishing it instantly and permanently.

Whether we are doing Vajrasattva purification or the 35 Confession Buddhas practice, we feel their purity flooding into us, we don’t hold back. Our negativity doesn’t exist from its own side – like everything else, it is mere aspect of mind. Purify the mind by mixing it with the extraordinary bliss and wisdom of enlightened beings and where’s that negativity going to go? Nowhere, is where — it disappears, because it is only appearance to mind.

karma 2Build some purification practice into our daily lives, therefore, and we can relax — as Gen-la Khyenrab also said the other day. And it doesn’t have to take long, especially if you are convinced it is working. How long does it take to switch the lights on?

I believe there is nothing that a well-aimed Vajrasattva mantra cannot purify.

We don’t talk about the subconscious in Buddhism but we do talk about subtle and very subtle levels of mind and, even if we can’t yet reach these directly ourselves, the Buddhas certainly can as, in fact, this is their abode, their being. It’s where they hang out. Kind of fun to hang out with them, don’t you think?!

Good purification is like having a massive spring clean of the mind, it feels amazing, uplifting. We feel that we can do anything now, for the slate is clear, today is a brand new day.

Over to you! Comments and queries on purification practice are welcome.

Mere karmic appearance of mind

There are two complementary ways to approach this subject of emptiness (carrying on from here). One is understanding that things don’t exist from their own side. Things lack inherent existence. Things lack thingyness. Mere absence of inherent existence is emptiness.

nature of realitySo, then, the complementary point to this is, if things don’t exist from their own side, if things don’t exist independent of our mind, yet they appear, how do they exist? What is that appearance?

Mere appearance

It is mere appearance to mind, it depends entirely upon perception. Geshe Kelsang uses “appearance” and “perception” interchangeably – he has gone so far as to say we perceive things or we appear things. There is nothing out there to perceive; our mind appears things. (Even itself.)

Emptiness and appearance are like two sides of the same coin. They are in fact the same truth.

Karmic appearance

So why do things appear to us in the way that they do, and so differently for everyone? Our appearances or perceptions come from our karma and from our conceptual imputations or discriminations.

I can take my current city, say, which is Denver. The appearance of Denver to my mind is arising as a result of my previous karmic intentions; I am experiencing the results of previous thoughts that sowed karmic potentials or seeds on my mental continuum which are now ripening. (Quite nice seeds ripening today in fact — I must have done something good to be enjoying 79 degree sunshine in March and an array of half-naked people throwing Frisbees in Cheesman Park…) Cheesman Park

Denver is also the nature of my mind – arising simultaneously with the awareness apprehending it from the same karmic seed, like a wave arising from the ocean of my root mind. It doesn’t exist outside my mind any more than a dream of Denver. (Dream minds and their objects also arise simultaneously from the same karmic seeds.)

In so far as me and my fellow Denverites have created similar karma in the past, we are experiencing a collective appearance or perception of Denver and can agree that it is Denver. It’s like a shared dream. However, it doesn’t exist outside our minds – we cannot point at any objective Denver outside of our experiences of it. Some of those experiences we have in common, eg, “Look, there are mountains!”, “Look, it is sunny (again!)” — but if we were all questioned on what exactly Denver was or how it appeared, we would all come up with our own answers. None of us have identical karma so none of us have identical Denver.

Imputation of mind

cat looking at Denver
What is she actually looking at?

Denver also depends on mere imputation by mind. Denver is Denver because we came to an agreement that it was. Why do I hold this city to be “beautiful Denver” as opposed to “ugly Denver”, or even “Denver” at all? There is nothing from its own side that I can point to and say, “This is Denver”. Without me labeling or conceptually imputing “Denver” on its parts, it would not appear to my mind, not even to my eye awareness. Both my foster cats live in Denver as far as I’m concerned, but not as far as they are concerned — they discriminate it entirely differently, they don’t even know its name, and they are having an entirely different experience as a result.

Forest example

For example, let’s say someone says, “Come and see my forest!” But you get there and there are only 10 trees – “You can’t call that a forest!” you might protest. So then our friend adds a tree, and then another, asking, “Got a forest?” Maybe we have some interested onlookers joining us. “Yes”, someone says after, say, 15 trees, “Now there is a forest!” Others agree, others are not so sure. More trees are added, and one by one, or group by group, people agree there is a forest, until everyone is agreed, “Yes, there is a forest!” (Except for the squirrels, who couldn’t care less about the concept of the forest, though might agree amongst themselves that they’ve discovered a useful food store.) squirrel

So where did that forest come from?! Which tree made the forest!? The very existence of the forest came about only through agreement, through convention; and that is why it is conventional reality, rather than ultimate truth. Where do agreements occur? In the mind. So the forest depends on the mind. Likewise, which house or road made Denver?

The point of all this is that we are constantly creating our own reality with our intentions and with our thoughts, so we may as well create the best one.

Conclusions

If we understand how everything is mere karmic appearance of mind, we know the importance of creating the best intentions or karma possible to bring about the lives we want.

If we understand that everything is the nature of the mind, we know the importance of purifying and transforming the mind.

If we understand that everything is mere imputation, we can also understand that in any given moment we can choose how we discriminate or impute our world to the most beneficial effect — denver capitol building lit up whether we discriminate others as annoying or as our kind mothers, for example, or whether Denver is an ordinary city or the Pure Land of a Buddha. Even though things appear and exist due to karma, we can change our imputation of them. Nothing is fixed.

(This is a profound subject, I am only touching on it in passing here. More coming soon. But hopefully, if your curiosity is piqued, you’ll check out that chapter on emptiness in Modern Buddhism that I was telling you about.)

What would a Buddhist do?

change mindWhen asked to sum up his lifetime’s teachings, Buddha managed with his typical genius to condense all 84,000 of them into one short verse:

Cease to do evil,
Learn to do good,
Control the mind.
This is the teaching of Buddha. ~ Vinaya Sutras

In Transform Your Life, in the section “A Daily Practice”, Geshe Kelsang explains how we can do this with 6 daily practices, 2 of them being sense of shame and consideration for others, which are both characterized by a determination to refrain from negative actions. These enable us to live a kind, ethical life.

Raising our standards ~ sense of shame

Sense of shame helps us avoid negative actions by appealing to our Jiminy Cricket-type conscience, avoiding inappropriate actions for reasons that concern ourself, eg, because we’re a dad, a Buddhist, a Christian, a teacher, etc. You know that old saying: “What would a [fill in the gap] do?!”

“Shame” in Buddhism, by the way, has nothing whatsoever to do with guilt. It is more of a sense of conscience.

So what kind of conscience we have depends on whom we are identifying ourselves with. If we feel pretty worthless, we won’t care much about our behavior, there won’t seem to be much point – and some studies on poor prison sense of shamebehavior bear this out. If we identify with being a spiritual practitioner, for example, or a teacher, an adult, a doctor, a social worker, or even just a decent human being, we will care that our actions are in keeping with that.

As we are not fixed, we can identify with being what is most beneficial (without grasping at it.)

Sauce for the goose, sauce for the gander

I read a study somewhere once on behavior around the water cooler at the office, where apparently 90% of the conversation revolves around other’s moral failings 🙂 “Ooh, guess what so and so did … left the lights on all night, don’t they care about global warming! Didn’t pick up after their dog, so gross and selfish. Ran off with someone else’s partner, how could they!” etc.

These double standards are interesting and utterly in keeping with our tendency to externalize all faults, many of them in fact just projections of our own faults. Do we love rummaging around in the garbage cans of others’ faults or strolling in the sweet-smelling meadows of their good qualities?! Without sense of shame, we might agree with the principles of ethical behavior and be quite happy to have others abide by them, yet, when we are tempted by attachment, we might also leave the lights on all night and think it doesn’t matter because we are some kind of exception and the planet won’t mind. We might not pick up after our dog if we are in a hurry because we have better things to do. We might run off with other people’s partners because this is true love. We stonesmight not, in other words, remove the plank from our own eyes before attempting to remove the mote from the eyes of others. As Atisha says in a well-known Buddhist saying:

Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind.

The same goes for our behavior. Moral outrage is fine when we actually have a leg to stand on, so that is what we need to check — do we?! Why be judgmental, high and mighty, or goody two shoes? We need to be genuine and humble in our wish to be better. As it says in Advice from Atisha’s Heart (the whole text of which is available here!)

Do not look for the faults of others, but look for faults in yourself, and purge them like bad blood.

Do not contemplate your own good qualities, but contemplate the good qualities of others, and respect everyone as a servant would.

An ex’s father was fond of saying that he’d read a study which found that, when questioned, each member of a couple always said they did 70% of the housework. (And this is no different if you question anyone in any shared living arrangement, where people often complain that they are doing more than their fair share.) You gotta wonder why the math doesn’t add up — and the article said it is because we are keenly aware of all the work we do as we are with ourselves all the time, whereas we only see a fraction of what others are doing. Thinking of our own good qualities and others faults, perhaps, rather than the other way round …!?

Rationalizations, justifications …

moral ethicsWhen we are under the influence of delusions we rarely think we are wrong at the time — we can justify and rationalize almost any behavior. We almost always have the perfect excuse (even though no one else has any excuse.) This is why sense of shame comes in handy because all the time we are identified with being, for example, an adult, we’ll naturally not behave like a four-year old. While we are identified with being a doctor or social worker or a teacher — when that is our basis of imputation for our sense of self, when that is who we think we are — we’ll naturally avoid actions that seem out of keeping or inappropriate. While we are identified with being even just a decent human being, we are far less likely to do something un-decent, even if no one is watching us.

What goes around, comes around

MartyWith sense of shame, we also consider karma – we avoid a negative action because we don’t want to experience its negative result, a bad experience. If you are wondering what is with this mention of dog poop, I just looked after a big black Labrador called Marty for 3 weeks, and learned far more than I ever needed or wanted to know about dog poop on the streets of New York. So, for example, when  I’m about to leave the dog poop because it is inconvenient to wade through a foot of snow with the wrong shoes, and, besides, no one is looking, I can remember that I am creating the cause to tread in dog poop myself down the road. And because karma increases, if I don’t purify this action I could end up treading in dog poop, or worse, hundreds of times. So better just to pick up in the first place.

Next time, consideration for others.

Tantra: Bringing the result into the path

I’m carrying on from this article on Tantra, and how we can use the power of bliss, wisdom, and the creative power of our imagination swiftly to switch our sense of being stuck and limited with the sense of being liberated and enlightened.

imaginationOf course we cannot say we are ACTUALLY a Buddha, but we can’t say we are ACTUALLY a neurotic person either. Identifying with our good qualities, identifying with future perfection, will actualize that result far more quickly than if we are thinking, “I am generally quite hopeless at this, and I’m not a very loving person, in fact I’m a bit of a grumpy git; but nonetheless here I am trying to become a Buddha.” There is always a gap then between whom we think we are and whom we are aspiring to be, isn’t there? Enlightenment is somewhere over there, my future attainment is far away from me, and I am over here – the gap will always be there for as long as we identify with being limited, ordinary, deluded. So we want to bridge that gap by thinking, “I’m already an enlightened being,” and then from that vantage point we can quickly increase our qualities.

It’s a bit like tying shoelaces

tying shoelacesHere’s a simple illustration. Do you remember once upon a time learning to tie your shoelaces?  You once had no clue, but then some kind person showed you, “This is how you do it.” I remember my mom teaching me, “This is how you do it, darling”, and I remember  the self-doubt, “Oh come on, that’s impossible! What do you expect from me!? I’m only five!” Tying these wiggly strings together in some strange formation, struggling, fumbling – on one level I remember trying, but on another level I was thinking, “Seriously? How am I supposed to do this!? I am not the kind of person who is lucky enough to tie shoelaces. Others may be able to. Maybe I’ll be able to when I’m 18 or something. Meanwhile I’ll stick with Velcro.” My mother was patient, “You can do it!”

Buddha is similarly very kind and patient, painstakingly pointing out to us that we can do it, he did it, others have done it, we have the potential, and the teachings and methods exist. The only thing stopping us is us. “This is how you do it!” And we think, “Noooo, I can’t, it is too tricky, other people can do it.” Or, “Maybe I’ll get enlightened in a future life or something, at some distant point in the future; I’ll just create some good karma in this one – after all, you can sow seeds for a happy future while going around being totally miserable, can’t you?! Can’t you?!” There is some discouragement going on.

Imagination 1But, going back to the shoelaces, I remember thinking one day while my mother was showing me (again), “Well, maybe I can actually do this.” And that was the day I could. Before we know how to tie our shoelaces, there is the thought, “I can tie my shoelaces. And I will.” There is that moment. It is the same for driving a car, using a computer, any skill – a point when we think “I can do this!” even though technically we can’t yet. And that is when we find we learn how to do it.

That is bringing the future result into the present path. “I can do this. I am already arising as a Buddha in an enlightened Pure Land, helping all living beings.” As soon as we can already imagine doing it, that is the point when it starts becoming a reality. And everything is sped up.

Sutra in Technicolor

Sutra are Buddha’s teachings given openly, his exoteric teachings; whereas practicing Tantra requires empowerment or initiation, and are Buddha’s more esoteric teachings for disciples who have some feeling for and commitment to renunciation (the wish for permanent mental freedom), bodhichitta (the compassionate wish to become a Buddha for the sake of others), and the wisdom realizing emptiness.

technicolorI sometimes think that Tantra is like Sutra in Technicolor. Tantra is what brings Sutra alive in some ways. Everything comes alive — you let go of your ordinary, limited, deluded sense of yourself by dissolving it into emptiness, and arise as the person you want to be out of your renunciation, bodhichitta, and wisdom.

Now you can believe yourself to be a Buddha who is eternally free, loving, kind, and wise. This so-called “correct imagination” based on the wisdom realizing that nothing is fixed, everything is mere imputation or conceptual label, is just as “realistic,” indeed far more so, than the limited, hallucinatory sense of self projected and fixed by the ignorance of our self-grasping. It also works a great deal better. Regarding ourselves as stuck, ordinary, and suffering keeps us exactly that way, whereas every moment of regarding ourselves as free, enlightened, and blissful draws us into liberation and enlightenment.

 

Tantra: Using the power of our imagination

As mentioned in the article What is Tantra, another reason Tantra is the quick path to enlightenment is because it harnesses the creative power of our imagination. We are always using our imagination to create our reality — reality is just a  product of our thoughts, or imaginations, or imputations. For example, where did the building you are sitting in right now come from? If you had to trace it back, where would you say it started?  Was it not merely a thought in someone’s mind? For example, the large house I’m sitting in has several floors (I am currently sweltering in the attic), and a stone lion on the front porch. An architect came up with photo 5the idea for this fine looking building, and from that imagination it became an object of various sense consciousnesses over many decades.

There is no real, objective building “out there” that anyone can find. Everyone who comes here has their own experience of it depending on their own mind and karma, and you can’t point to a building outside of those experiences of the building (try, see if you can). This attic, for example, appears very differently to Ringo the tiny kitten sitting next to me, and his siblings George and Jigger, who see it as a giant adventure playground, which may or may not be what the architect had in mind.

Denver Botanical Gardens is currently showcasing the glass artwork of Chihuly — it is quite the Pure Land there at the moment, and an example of how we can show the beauty of our imagination to others.

Everything starts in our thoughts, mind, or imagination, including us! Especially us.

Creativity and emptiness

Tantra harnesses that extraordinary creative power of the mind, which seems to me to be just the other side of the coin from emptiness, the mere absence of inherent existence. Nothing is fixed, everything is changeable, because nothing exists solidly or from its own side. There is no world outside the mind. There is no real world. The world is actually more dreamlike than we think. So we can recreate reality, and we do, every moment, with our thoughts and projections.

Chiluly 5
Where did Chihuly’s glass art come from?!

We can combine the understanding of the extraordinary creative power of the mind with the fact that nothing is fixed and everything is dependent on our mind, our thoughts, our conceptual imputations or labels. If we change our mind, we change our world, and we can also quickly change our self because we are no longer holding onto a tight and limited sense of who we are, what our world is, who other people are. This graspy mind of ignorance that fixes us, others, and the world in a limited way can be scrapped when we have wisdom and use our imagination.

Bliss and imagination

Tantra uses these two things, bliss and imagination, to go straight for the result we seek in our spiritual practice–our quest for improvement and the ability to help others—by our imagining that we are already enlightened. And why not? We make it up all the time anyway, who we are. Who were you today? Some neurotic stressed out person perhaps? Or perhaps you felt heroic today, felt great inside, made someone’s day. And perhaps tomorrow it’ll be the other way around. Depressed loser or hero — this depends on the day, for every day we think something about ourselves and sometimes it’s really good and sometimes it’s really bad, but in fact none of it is real, it is all mental fictions, it is just stories we tell ourselves about ourselves. But of course whenever we are doing it we are thinking this is really me, I’m really a depressed loser, I’m really stressed out, I can’t relax!! We say things like I AM stressed out and sad, we hold onto it for dear life, that is who I am. At other times we think, “I’m great, I’m wonderful, I’m really together.”

Chiluly 3Our problem at the moment is that whatever we think about ourselves, we think it’s real. We think it’s solid, permanent, unchanging, and nothing to do with the way we’re thinking about ourselves. Ignorance is holding onto a very limited sense of who we are as opposed to who we could be. Which is Buddha, if we want, because everyone has that potential, which is why Buddha gave his 84,000 teachings — to show us that we could become like him, like all the countless others who have become Buddhas. We all have the potential for limitless love, compassion, patience, joy, and wisdom. The whole path to enlightenment is about realizing that potential, and in Tantra we speed things up. Otherwise, it can take a long time. If we are slowly and laboriously trying to become more patient, loving, and so on, it is good of course, but it is also good to speed it up, and the way to do that is through bliss and imagination.

Bringing  the result into the path

“Bringing the result in the path” is what it is called in Tantra. The result we seek is to be joyful, blissful, light, free, wise, heroic, kind, patient, wonderful – would you not like to be like that, always happy, always helping others? To have an epic  life? That is what I want, and in Tantra we identify with already being someone who has all those qualities, to wit, a Buddha. We think, “I am an enlightened being, a Buddha.”

That is just as real as saying “I’m a stressed out neurotic anxious person.” It is just as real or unreal, whichever way you want to look at it.

More in this next article, Bringing the result into the path.