life after death – Kadampa Life

Looking back at this life

We will all be dead soon, waking up in our next life. This’ll happen within a few hundred months at most, or maybe even next year, or next month, or next week, or tomorrow, or even today. All that’s going with me is my mind, more or less purified and controlled, and the karmic potentials from the actions I have done.

Trish, a friend of mine aged around 55, once asked me with great interest: “What would you do if you had only two months left to live?” This wasn’t just a theoretical question — she had just been diagnosed with cancer and died two months later. And if you think about it, this never is just a theoretical question, for we have no idea how long we have left in this life.

A very helpful practice, I find, for instantly getting perspective on what is valuable today is to think that I’m already in my next life looking back on this life, which is now my past life, and seeing whether I am satisfied with what I did in this life? Would I thank myself?! Would I have done anything differently? What is important?

(You know those interviews where people describe, for example, “52 things I wish I could tell my younger self”?! It’s a bit like that, only on a more cosmic scale.)

This makes me appreciate what a precious human life I have now, and how, as Buddha said, this world is not my permanent home, I am just a traveler passing through.

Life is suffering, of course, while we remain in samsara, and we have many challenges. Lots of horrible, sad things happen, including the loss of everything we like sooner or later, having to encounter things we don’t like on pretty much a daily basis, and so on. However, a characteristic of a precious human life, such as the one you have now, is that we are not so overwhelmed by our sufferings that we can do nothing about them.

What upsets us the most?

chickens scratching in dirt — Looking in the wrong place?!

I think it’s always worth remembering is that whenever we do not succumb to inappropriate attention, delusions cannot arise, and our mind remains peaceful and free. It remains peaceful and free because it is naturally peaceful and free. Our mind free from delusions is happy, content, and whole. We have everything we need. The ONLY thing that upsets our happiness and makes us experience mental pain is our delusions. The delusion of ignorance also make us believe that both solutions to this pain and ways to be happy are to be found outside the mind, so we waste our time scratching around; when in fact there is nothing there outside the mind.

However, the sooner we are convinced of the entirely creative power of our own minds, the sooner we will know that we can make ourselves happy; and that if we can gradually gain control over our thoughts and lives, the good times, no the best times, lie ahead, not behind, starting now. This is a proper relief. Looking back, I know I will appreciate the times I stopped myself following just my short-term preoccupations, and used my thoughts to fulfill my deepest wishes for happiness and freedom rather than subverting them. Instead of wasting valuable time thinking, for example, “Oh woe is me! I wish that person would talk to me! My life is going nowhere! My job is exhausting! My taxes are stressing me out!” I could be thinking “I’m so darned lucky, I have everything I need to make spiritual progress every single day and hour. I don’t care if that person talks to me or not, my happiness doesn’t actually depend on them but on love, and I can love them unconditionally whether they like it or not. My life is so going places because I’m training my mind. My job gives me a chance to help people, practice patience, remember other’s kindness, etc. Nothing will stress me out if I look at it the right way and I have that choice.”

Those are just examples, of course, off the top of my head – but whenever we notice ourselves experiencing any disgruntlement or mental pain whatsoever, it’s guaranteed that inappropriate attention is at work. We can learn to change our thoughts to take our minds and lives in another happier direction, on the path to liberation and enlightenment. Looking back, we’ll be very pleased that we did.

Plus it’s a win-win because with the same positive thoughts we also enjoy ourselves now, in this life, as well as setting ourselves up for a great future – the same minds work for both.

Imagining ourselves as the person we’ll be in our next life and looking back at this one also helps us stop identifying so tightly with the self and hang-ups of this life – maybe a bit like someone in space looking back at Planet Earth. Space solves problems, grabbing on tightly does not.

Buddha, Dharma, and Sangha

When I look back, what always strikes me the most is how lucky I am to have found my teacher, Geshe Kelsang. I feel like he’s been around me this entire life. His real nature is omniscient bliss and emptiness, and I consider him to be the kindest emanation of enlightened beings, who will take me wherever I want to go if I let him. I want to be sure that I never take this cosmic connection for granted, but to make it stronger in this life. I need for him to follow me into the next life and to stick around until I attain enlightenment. That is the one thing that is guaranteed to end my suffering and enable me to help others once and for all.

Looking back at this life from the next, I am quite amazed at this unprecedented opportunity to generate renunciation, love, compassion, wisdom, and Mahamudra realizations. These have the power to solve my problems both now – instantly – and in the future, and to make me and others totally happy. I have not found a problem yet that cannot be solved by applying the so-called “five seeds” of renunciation, bodhichitta, the wisdom realizing emptiness, generation stage Tantra, and completion stage Tantra. And I have access to all of these, maybe for the first time in aeons, if ever; as well as the companionship of tens of thousands of people also practicing this Dharma, including some spectacular friends. My life need be no different to the lives of the past Yogis, Mahasiddhas, and scholars whom I so much admire, who took advantage of their teacher and the Buddhist teachings. This includes of course Geshe-la himself, whose devotion to his own teacher Trijang Rinpoche I find inspiring.

If I look back and see that I have wasted my chance to gain deep realizations — to partake of this banquet of delight while it was all laid out before me — what would I say to my past self?

Forget the sideshows

What kind of relationships do we really want to have had with others, once we are looking back at these? Surely not sticky relationships that are built on the inappropriate attention of attachment? For not only do these end in pain, but in retrospect they seem like a massive waste of time, sideshows distracting us from the main attraction of this life.

An arresting (for me) verse in Geshe Kelsang’s new book The Oral Instructions of the Mahamudra:

Like mistakenly believing
A poisonous drink to be nectar,
Attachment with grasping at objects of desire
Is the cause of great danger.

I have been deeply attached to every single living being at one point or another over countless previous lives, I have suffered grievously on their behalf; and where exactly has that got me, or us? Also, because attachment undermines our interest in anyone other than our object of attachment, it thwarts our love and compassion too, it seems to me. It’s about time I gave up the attachment that has sabotaged all my previous lives, and cultivated bodhichitta in its place.

Kind people

I find it helpful to look at my connections of this life and see how I would have wanted these to go if I was looking back at them, especially perhaps for people who have been kind to me. Hindsight is 20/20 after all. Today, for example, thinking about my parents, I realized again that I could never have asked for better ones, I couldn’t have invented better ones. Half a century of unconditional love and support, and counting. Wonderful people, kind examples; and my life has been interesting and brilliant thanks to them. Even Geshe-la said, rubbing his heart, that they were “very spiritual”. Chances of having such good parents the next time around?! Very slim. Depends on creating a huge number of good causes. So, am I making the most of these ones? And am I doing as much for them as I can? Maybe I need to ask them – hey, anything more I can do for you, ma and pa?! (They are reading this, because they also support my blog 😉 They are probably also embarrassed because they are modest and British. But, hey, life is short, and why wait to say stuff like this in the obituaries.)

I’d be interested to hear the perspective you gain when you look back at yourself in this life?

Who do you want to be when you die? ~ rebirth part 6

When we gain insight into the continuum of our mind — and that death is the permanent separation of the mind and the body, not the death of consciousness — this realization expands our horizons and is very joyful, liberating.

People say that they don’t want to think about death, “I don’t want to think about leaving everything!” But we won’t even notice that we’ve left everything! Do you even notice that last night’s dream has come and gone? Do any of you miss last week’s dream? Do any of you miss any of your past lives at the moment? Attachment is all about, “I’ve got to keep having it, I’ll not be happy without it.” But as soon as attachment has gone, there’s nothing there to hang on to — it’s gone and we’ve forgotten it.

We all want to be happy and free from suffering, all the time. In which case, the only thing to do is to train the mind. Tweaking this body is a fool’s game — no matter how much Botox we inject into this thing, it is not going to last. It’s not going to look any prettier as we get older. It’s not going to serve us any better as time goes by. Despite years and years of devotion to our body – giving it pizza, washing it countless times, worrying about its slightest wrinkles, spending days and weeks (if you add it up) in front of the mirror, lugging it around all day, buying it expensive plane tickets – our body will betray us in the end.

Our body is an object of so much inappropriate attention. So much attachment, so much aversion, so much self cherishing, so much angst, worry, obsession, and time wasted goes into just thinking about these bodies. At the end of the day this body completely lets us down, becoming an inanimate lump of flesh that others cannot wait to get rid of. If we are relating to our body as ourselves, what does that make us – a lump of meat?!

As Shantideva, a great Indian Master who never minced his words, said, we are not so different to an animated corpse. Why is my body animated right now? When I die it will just be laying there and people will go, “Yuck.” When someone we have loved for 50 years dies, and we see them lying there, we know it is not them, at that point it is obvious. Why? Because they have gone. The body they inhabited is there the same as when they were alive, but it is now missing an essential ingredient. What animates the body? It is awareness, it is consciousness, it is life. When we die, this body that we invest so much energy and angst into, becomes “What was all that about?!” So much wasted time.

I’m not suggesting you all stop showering, by the way — we look after our body, of course, but rather as an ambulance driver looks after his ambulance the best he can, even when it is the worse for wear, seeing this body as a vehicle in which we can make a lot of spiritual progress and help others.

There is a powerful parallel scene in the movie Schindler’s List that has always struck me as the Bodhisattva way to look after our own body. Oskar Schindler and Amon Goeth are both grooming themselves meticulously for a party, preparing to impress. But Goeth is seething with pride and self-absorption, whereas Schindler is making himself presentable with the view only to save others.

At the moment our mind and body are connected. Our body is like our vehicle or, if you like, our overcoat, so we need to keep it healthy and presentable; but it’s not where the real action is. Infinitely more important is the life of our mind.

Also, don’t take this to mean that you have to always forget that your body is there! It will remind us often enough. I’m talking about not relating to the body out of inappropriate attention and delusions that come from identifying with it as being who we are, when it is only part of who we are. As it inevitably gets older, and the bodies around it get older, we will experience nothing but loss and suffering for example, if we exaggerate its importance. We can enjoy it and its sense pleasures without grasping. We can learn not to cling so tightly to it when it is sick. We don’t need to worry so much about what others think when they look at our body. This is a work in progress but starts with the recognition that we are not just bodies.

If we understand the nature of consciousness then we really get a sense of who we are. Then we get a sense of who we can become.

As we go through the teachings of the Lamrim, or the stages of the path, we start off with this special initial scope, setting our sights beyond the vanishing appearances of this life, thinking about countless future lives. Within this we also understand karma, that everything we do resonates into the future as seeds and potentials carried in our consciousness from life to life, the only luggage we are going to take with us. Therefore, we need to practice pure behavior and pack the causes for happiness, not suffering, for our future lives.

As we journey further along the path, we understand that we need to be in a state where we never taken any uncontrolled rebirth ever again. We start thinking about the problems of our delusions and particularly how to get rid of our ignorance, which is what is keeping us trapped in the uncontrolled cycle of life. At this point we are identifying with a being of intermediate scope, or middling scope. That is who we are.

We don’t stop there. Thinking,

“I am just one person, one traveler. Everybody is a traveler forced to cycle through death, bardo, and rebirth over and over again. My friends my dog, everybody is caught and I need to help them.”

Our mind gets even bigger. Our sense of being, of self, of who we are, is growing bigger and bigger. Geshe Kelsang uses this word “growing” – we grow from a being of initial scope, to middling scope, to great scope, namely the Mahayana. We become a Bodhisattva, literally an “enlightenment being” – someone who has decided to realize their complete potential for enlightenment so that they can guide all the other travelers to the same state.

So that’s the spiritual path. It all hinges on our understanding of who we are, which in turn hinges on our understanding of what life is, which in turn hinges on our understanding of our own beginningless and endless consciousness.

(This is the last part of the articles on rebirth — all of them can be found together here.)

Time traveler ~ rebirth part 5

A few days ago I was in the English Lake District, walking in Tarn Haws, contemplating water flow – sometimes gushing fast down a waterfall, sometimes collecting briefly in pools created by rocks in the river, but always, always moving. Even in the stillest parts of the stream, the water did not remain the same even for a moment. Our consciousness too may pool in one world for a time, with the relatively superficial swirls and eddies of change — perhaps we will move around, or change friends, or raise a family, or advance in our careers, or retire. But one day it will inexorably exit through the rocks to move on.

We deny impermanence at great cost to our peace of mind. If we do not go with the flow – if we think our current companions and infrastructure are moreorless permanent and the be all and end all of our life, thus investing us and them with self-grasping ignorance, attachment, aversion – it’s like trying to stay the water of a river. As Heraclitus put it, we can’t step in the same river twice. In fact he said we cannot step in the same river once – but, either way, living within an understanding of impermanence is vital to our spiritual and emotional well-being. Our mind is a constant flow, a constant becoming. We need to purify and transform our river-like mental continuum in the now – immersing it in the Dharma of compassion and wisdom. Mixing it with the blessings of the Guru, Buddhas, and Sangha, with their mental continuum, flowing into the vast and profound ocean of bliss and emptiness.

So, that is what I was thinking as I watched the river flow. I recommend that walk in Tarn Haws sometime 🙂

Expanding the mind

At any given moment, we are a being who is identified with this time traveler — that is our sense of who we are. Through coming to understand the continuum of our mind and that it is our life, as explained in these articles, this particular human life we have now becomes very meaningful.

Sometimes when people hear about future lives and how important it is to work for their happiness, they assume that this one short life is not important, that happiness must be deferred. But this is not true – this life becomes immensely important because we understand that it is a crucial part of this journey, in which we can prepare for the entire journey ahead. If we want to be happy in the future, we need to learn to be happy now. And we currently have all the conditions we need for spiritual practice. We have all obstacles out of our way. If we want to purify, liberate our mind, and so on, we can do so as much as we want with this precious human life. This is not the case with everyone — not everyone has this opportunity that we have right now. These conditions are very temporary, but at the moment we have them.

Our sights expand. If you have spent your life living in a castle, even a big one, and have never been outside, and one dawn you go up to the keep and peek your head over the parapets, you may think, “I never knew! There is a vast world out there!” I think that these meditations on the nature and function of the mind, on death and impermanence, on rebirth, on the cycle of consciousness, the cycle of life — these meditations are the dawning of spiritual awareness.

Geshe Kelsang, my Spiritual Guide, has said that we grow when we develop these understandings. We grow from what is called a “small initial scope being” to a “special initial scope being”. This means that our “being”, or who we are, has grown as our understanding and capacity has increased.

To explain a little … within Transform Your Life, for example, is contained all the stages of the path to enlightenment (Lamrim for short), the whole journey to enlightenment with all its increasing scopes of growing capacity. The first scope is called “initial scope”. Within initial scope are small initial scope and special initial scope. Small initial scope is where we’re at before we start getting interested in the continuum of consciousness, who we are, where we’re going, where we came from — we’re just interested in the things of this life. That’s who we are, that’s what we want, that’s all we are coping with.

Then, through understanding these teachings of Buddha, we grow from a small initial scope being to a special initial scope being, which means we have become someone who is actually interested in spiritual awareness and spiritual development. We are no long just stuck inside the castle, but looking over the parapets and seeing the vast wonder of the continuum of mind and its possibilities. Our mind is opening. Our awareness is expanding and we start getting interested in spiritual training.

Right now everything depends upon our mind, whether we are sad, happy, non-deluded, deluded, etc. Tomorrow everything is still going to depend upon our mind; next week it’s the same story. In ten years’ time our life is going to entirely depend upon our mind, just as it does today. When we die our life is still going to depend upon our mind. In the intermediate state, in our next life, everything is still going to be created by our mind and dependent upon our mind. Now if that’s the case, if our mind is of such profound importance, is in fact the creator of everything, indeed it is our life, then it makes a lot of sense to realize its full potential through spiritual practice.

If we think that our mind is just our body, if we never explore these things and never meditate on them and never come to understand them, then there does not seem to be a huge incentive to practice a spiritual path. Then we’re just a lump of lard. If it’s just the things of this life that are important to us, then we sell ourselves incredibly short.

Sixth and final installment is here.

What is the point of training the brain!? ~ rebirth part 4

My grandfather lived to 100. He was a spiritual person, and he probably could have lived to 110 as he was immensely fit, but unfortunately he was run over by a car. During his last 6 weeks, spent in hospital, he went through a lot of stuff, going in and out of pain, in and out of lucidity, and having some moments of great insight. One day he said to my brother:

“In the light of eternity I can see very clearly now that there is no difference between one moment and one hundred years.”

When we get to the end of our life, it is like last night’s dream upon awakening — however long it felt at the time, it’s barely a moment. There is no difference between a dream of long duration and one of short duration, once it’s finished. So whether we live a long life or a short life, it’s still insubstantial, it’s not who we really are. It’s just who we think we are at the moment. In fact, if we’re imputing ourselves on the body of this life, the people of this life, the jobs of this life, the money of this life, the surroundings of this life, and so on, then we are not relating to ourselves as who we really are.

As mentioned in previous articles on rebirth, we are actually a traveler who has come from countless previous lives and is going to countless future lives. That sense of being a continuum of awareness is immensely mind expanding. If we don’t have it, we limit our self to superficial, fleeting appearances.

It is like getting in a train carriage and putting up the curtains, marrying the person in the next seat, settling down forever, complaining about the neighbors in the next row. When we get to the end of the line and the conductor says, “All disembark!”, we panic, “Oh no, you can’t make me get off! This is who I am, this is me and my friends on this train. This is my real world. This is where I belong.” But it’s not.

We do ourselves a great disservice because of identifying so strongly with the things of this life. We are upset when things don’t go our way. Instead of getting any perspective on them, we grasp at everything as being very important; and also we do not set our sights on spiritual training because in fact we’re not identifying ourselves as spiritual beings. To become interested in our spiritual nature entails understanding the nature of consciousness. I don’t think there is any other way around it. If we understand the nature, function, and continuum, or cycle, of consciousness, and if we know that this body will eventually perish, we know that our mind will continue past the duration of this body. From that we’ll conclude that it is extremely important that we take care of purifying and training it so that we experience happiness and freedom not just now but forever.

If we get interested in Buddhism, we find that we can train to overcome our anger, for example, and our attachment, our addictions. We can overcome our fear, we can even uproot our ignorance. During this life we can purify our mind of all its negative actions and pathways to suffering. We can develop universal love and compassion. We can develop bliss and omniscient wisdom. Perhaps we hear these things and we think, “What a great idea!”, but then at the same time, if we’re going to be dead in a few hundred months, and if our mind is the brain, then at that point the candle is going out. If that’s what we think, that the mind is finite, then what’s the point really of training it? Of course it will make us happier and so on, and increase our gray matter, but what is the real point? There’s not much point really, is there? If our mind is just a piece of shriveling soft tissue headed for annihilation, we might as well sit this one out. Just wait for it to pass. Wait for extinction.

Of course that’s not what happens. The whole point is that the mind and the body are not the same.

I have a story about my grandmother too. When I was younger and became interested in Buddhism, doing jobs in Buddhist centers and so on, I got paid a pittance. (Working for Buddhist centers is not a career move by the way ;-)) And my grandmother noticed this and thought, basically, that I wasn’t taking enough care of the things of this life. She would say, “You’re not working hard enough to make money! What about your pension? What’s going to happen when you get to my age and you’ve no money?” One Christmas party she also cornered a good family friend of mine, Pagpa, a Buddhist monk, and spent over an hour telling him the same things …

These were valid points; it is not like what she was saying didn’t have any reality. However, she felt that everything was wrapped up just with who I was in this life and that I was therefore badly letting myself down. And I was trying to explain to her that, regardless of what happens when I retire, my death and future lives may come sooner and I needed to prepare for those.

As my grandmother got old, on one of my visits to see her at her house in the south of England she said, “You know, as I am heading now towards my death and looking back on my life, all these things, such as having money, feel hollow to me. They don’t feel like who I am.” And we talked about this and she asked me, “What can I do? What does Buddhism say about this? What will happen when I die and afterwards?” I showed her the book, Transform Your Life: A Blissful Journey, which I had on me. She read the title out loud and then said, sadly, “It is too late now to make that blissful journey. My life is almost over.” It was very poignant, actually, the way she said it. But anyway I tried to encourage her; I said it is never too late to get interested in spiritual life. Which I think is true, as long as we do get interested when we hear about it.

Later on, my grandmother suffered from dementia and needed full-time care. From having a big house with lots of books, she went down to having whatever could fit in one small room in a nursing home. When I visited her there, I saw that on her book shelf she had just two books. One of them was Transform Your Life.

Many people do have this kind of experience as they get older. As they get close to death they don’t really know who they are anymore. This is because all the things that were propping them up, everything they thought they were, is no longer working. The career is over, they’re retired, the children are grown, health, energy, and looks are failing, and it is clear now that money can’t buy happiness All those measures of who we are and what constitutes wellbeing or success in life are becoming increasingly hollow. But in fact they’re always hollow. It’s just that sometimes as we get older it becomes more evident.

Part 5 is here.

The circle of life ~ rebirth part 3

If we do the meditation described in the last article on rebirth, we get a sense of the flow of our mind – what it is, where it’s coming from, where it’s going. This helps us understand rebirth. There are 5 different ways in general to understand rebirth, and understanding the continuum of consciousness is in some ways the best because, if we can meditate on our own mind, we can come to see in our own experience how our mind is continuously forming, becoming, evolving, flowing. It never stops. It is beginningless and endless. It is impermanent but never-ending. But this body we have right now, the physical body, although also impermanent (ie, changing moment by moment) is highly temporary. It arises in dependence on its physical causes, the sperm and egg of our parents, food, etc.; and when those causes deteriorate and disappear, this body vanishes. It has a very limited shelf life.

Which means that this life that we’re in at the moment is very temporary as well, and will not last for more than a few hundred more months, at most. Luckily, this is not who we are.

If we never give any thought to the nature of our consciousness, if we don’t understand its function or its continuum, then we will inevitably identify with this body very strongly, and with its infrastructure. We’ll identify with the things of this life; they will become what is most important to us. We’ll think that our job is most important to us, our career, our house, the amount of money we have in the bank, what restaurants we frequent, the friends around us. We will continually be externalizing the causes of our happiness and the sense of who we are. We think: “This is who I am.”

Me, for example, I’m 25 years old (yah!). I’m a Buddhist. I’m either American or English (depending on how I feel). I currently live and work in Denver, Colorado, I don’t have a lot of money in my bank account, but luckily or foolishly I don’t care too much. My mother is called Sally, my friend is called so and so. I am currently looking after a foster kitten called Dexton. I do a bit of editing. I like walking in the Botanical Gardens. Etc. I used to live here, there, everywhere. This is who I am.” But of course that’s not who we are! (Certainly not who you are – but also not who I am!) Nowhere close. We don’t really know who we are unless we understand our mind.

As a friend of mine put it the other day, we need to embrace the consciousness that is at the heart of life. For our life is our mind, our mind is our life. If we think about what life is, it is animation, isn’t it? It is awareness, it is experience, it is mind. It’s not body. Shantideva goes so far as to say that we are animated corpses! When we see a dead body, especially if it belonged to someone close to us, it is clear that it is not them, that they’ve left.

Our life, our mind, is continuously becoming, continuously flowing. From life to life we go through stages of consciousness — we’re alive, then we go through the death process, then we go through an intermediate state or “bardo”, which is like a dream state, after which we “wake up” in another life. You can read about this cycle of consciousness in the chapter on Understanding the Mind in Introduction to Buddhism. With powerful mindfulness and concentration we can be cognizant of this cycle of consciousness and remember past lives – without mindfulness we can barely remember what we had for lunch last Wednesday. Based on his first-hand experience, Buddha Shakyamuni and many other realized meditators since his time have had a lot to say about the cycle of life. For example, Clear Light of Bliss gives a very detailed description of what happens during the death process from the subjective point of view of the person who is dying rather than the onlookers. (This is very helpful for us and also helps us help others who are dying.)

Does anyone remember their dreaming last night? I dreamt that I was about to crash in an airplane. I’m happy to say that on this occasion I managed to go for refuge and not be alarmed. (I am not always so sanguine.) In our dreams we enter a different reality, we even have a different body, a dream body. And then we wake up from that in this meaty body again, in our bedroom. Constantly our mind is throwing up different appearances, but whatever is going on, dreaming or waking, we are thoroughly invested in it. When we’re dreaming, our dream world is our world at that time. When we wake up, this is our world. During deep sleep, everything disappears except emptiness. In the same way that we fall asleep and wake up every night and day, so we die and take rebirth life after life. Buddha said sleeping, dreaming, and waking are like a microcosm of dying, bardo, and rebirth. Our next life — months, weeks, or even days away — will be like waking up in a new life, with a new body, new parents, new environment, and so on.

Our mental continuum is perpetual, a ceaseless cycle of consciousness; whereas our physical bodies are exceedingly fragile and impermanent. Buddha says we are travelers bound for our future lives. This world is not our eternal home; there’s nothing eternal about it at all. So it is not who we are.

If we understand and identify our life as our mind, and if we understand that our mind is beginingless and endless, we start to get a very, very different understanding of who we are, do we not? We understand we are travelers, that this life is a detail — to be honest it’s got no more substantial reality than last night’s dream. It feels endless while it’s going on because of our permanent grasping. We think that this is all that there is. It’s me and this body and these friends, this job, this house, etc. It feels like it is really going on while its happening, doesn’t it? But, when we die it disappears like last night’s dream. Sometimes a dream seems to go on forever – but the moment we wake up it has gone. This life is like that. As we approach our death, we’ll see that this life was a completely fleeting dream-like appearance. It feels real because of our ignorance, because we’re grasping it as real, not because it is real. We’re also grasping it as if it is permanent, but that doesn’t mean that it is. We need to question appearances more deeply if we are to figure out who we are and what is going on.

We have had innumerable dreams in this life, and each of our countless previous lives is also a dream-like mere appearance to our mind. We will continue to dream forever — and those dreams will be out of our control and full of suffering until we overcome our inertia, our attachment to the status quo, and realize the ultimate nature of things, that they have no more reality than a dream. Then, as Buddha Shakyamuni and countless others have done, we will wake up from the sleep of ignorance to experience the lasting happiness of liberation.

Part 4 is here.

Where were you before you were born? ~ rebirth part 2

We are travelers. Here’s a Buddhist meditation we can do to help us gain a feel for this.

We can begin by simply sitting comfortably, back straight, shoulders level, hands resting in our lap, right hand on top of left, palms upward, thumbs slightly raised and touching. (If you’re used to putting your hands in a different position to meditate, that’s fine also.) Our head is tilted slightly forward, mouth closed, tongue on our upper palate, breathing through our nose. Our eyes are also lightly closed or ever so slightly open. We can take a few deeper breaths than normal as we settle into this position, focus on how we’re sitting, and forget about everything else.

The world around us in all directions melts into light and disappears. Everything before this moment evaporates, like last night’s dream. Everything after this moment also melts into light and disappears. We are in the present moment, the here and the now. There is no other place or time to be.

We feel all the weight and tension of our body fall away, every muscle relaxes, and our body melts into a light like a hologram. We could pass our hand through it without obstruction.

We encourage ourselves to concentrate on this meditation, thinking:

“Through meditating on my own mind I can come to understand who I am. If I understand who I am, I can change who I am. This understanding will expand my horizons, open me up to extraordinary spiritual possibilities. For this reason I will focus on this meditation happily, not following distractions.”

To help us overcome mental distractions directed outward, and to rest and relax the mind, we can spend a couple of minutes focusing just on our breath as it enters and leaves our nostrils. We let all other thoughts go. (We can also feel our subtle inner energy winds that “carry” our minds change direction from going out to coming in.)

As our mind is settling, a natural feeling of peace, space, and contentment arises in our heart. We feel that we are centered in our heart, the center of our chest, our so-called “heart chakra” where our root mind is located. We drop from our head into our heart. We absorb inward.

From within this space we can now spend a couple of minutes watching our thoughts or awarenesses (sense or mental) arise and dissolve away. We don’t follow our thoughts or think them – just observe them as they appear and disappear again. Whatever ideas, daydreams, awarenesses of sounds, memories, etc. that appear to the mind, we allow these to arise in the present moment and subside, without reacting to or intruding on them.

After a little while we can ask:

“What is this thought? Where is it? Where does each thought come from? Where does each thought go? What is that space between the ending of one thought and the rising of the next?”

Each thought is clarity, is formless. Each thought arises from the deep inner clarity of our root mind at our heart and dissolves back into it. We now let all our thoughts dissolve into a clarity at our heart, a boundless clear awareness, like an inner empty space.

This is my mind. My mind is clarity, which is formless, empty of shape, empty of size. It has no color, no touch, no taste, no smell, no physical properties whatsoever. We meditate on this clarity which is empty of form.

The function of my mind is to cognize, to know, to experience, to be aware. My mind also has the power to create everything — everything comes from our mind, with our thoughts we create our world.

If it helps, you can think of your mind like a boundless clear ocean and any distracting thoughts that arise are like bubbles – bubbles have nowhere to go, disregard them and they will dissolve back into the clarity of your mind at your heart.

Everything has dissolved into a crystal clear and peaceful or even blissful awareness at our heart — all thoughts and their objects have dissolved.

This awareness is impermanent, constantly changing moment by moment, always clarity, always cognizing, but never staying the same. We get a sense now of how our mind is a becoming, a moment by moment transformation, a mental continuum. This moment arose naturally from the previous moment of mind in an unbroken continuum, and the mind of this moment will transform into the mind of the next moment, a never ending flow.

And where did today’s mind come from? We can trace it back to the mind of last night’s dream. And that came from the mind of yesterday, which came from the mind of the day before, and so on. If we had good mindfulness or memory we would be able to trace back our mind to the moment of our birth. And where did that mind come from? It came from the mind of the baby in the womb. Where did our mind as a baby in the womb come from? Mind is caused by mind, not by physical objects. The mind in the womb came from the mind of our previous life.

Death is the permanent separation of body and mind. This meaty body skids to a halt, but formless mind continues in an unbroken continuum. When the body perishes, what will happen to the last moment of the mind of this life? It will be the cause of the first moment of the mind in the bardo, or intermediate state. And that mind in turn will transform seamlessly into the mind of our next life.

As Buddha Shakyamuni explained, our root mind is beginningless and endless and, when fully purified and transformed, will become the mind of a fully enlightened being, a Buddha. This is who we are, this is who we can be.

Whatever understanding we have gleaned of the nature, function, and continuum of our mind from our own experience, we now focus on it single-pointedly.

(See also pages 26-7 of Meaningful to Behold for more on this meditation and subject.)

What are the implications of all this?! Part 3 is here.

Are you a traveler? Where are you bound? ~ rebirth part 1

Reincarnation or rebirth is a very important and challenging topic – and not just in Buddhism but for everyone because, just in case it IS true, we’re better off thinking about it than not …

Do you ever ponder your existential predicament (for example at three in the morning when the clouds of distractions temporarily part) – questions like, “Who the heck am I?!”

“Who am I, and where did I come from? What am I doing here? Where am I going? What’s going on?! What does it mean to be alive?” ~ 3am questions

I have found that the only way to address these questions in a way that makes any sense is to contemplate what is our own mind or awareness. Then, at long last, we can start to figure out who we actually are.

Understanding our body, understanding our mortgage, understanding our career, understanding our bank balance, understanding our vacations, understanding our family — these are not who we are. I think we know this at 3 in the morning. We know we are not anything external, we are not anything physical, we are not any fleeting experiences of this life.

If we want to know who we are, we have to understand what our mind is. We have to understand its nature, we have to understand its function, we have to understand that it is a never-ending continuum. Only then will we realize who we are, and that who we are is a traveler.

The Buddhist definition of our mind is, simply put, clarity and cognizing. The nature of the mind is formless or empty of form — it is empty of shape, empty of color, empty of anything tactile, empty of any physical properties. It is utter clarity that has the power to perceive or appear things. The mind has a very important function, which is to cognize, to be aware of everything, to experience, to understand, and to know; and in fact even to create our thoughts, our world, our reality.

Our mind is also a continuum – it is impermanent, changing moment by moment, constantly becoming. It is not a static entity but a functioning thing. At every moment it is changing. It is always clarity, it is always cognizing, but every moment it is a becoming, it is an event.

The substantial cause of mind is mind: nothing physical can give rise to consciousness as they are different entities. Every moment of mind arises from a previous moment of mind and gives rise to the next moment of mind in an uninterrupted flow, a moment by moment transformation.

This is extremely helpful for us to understand rebirth – that our mind is not only formless and utterly unlike the perishing physical body, but also a continuum that never stops. It has actually never started and it will never stop.

Understanding this, we will begin to get a sense of what life actually is, who we actually are. As Buddha Shakyamuni said:

“This world is not our permanent home. We are travelers bound for future lives.”

In the next article on rebirth I describe a Buddhist meditation that helps us get a feel for this.

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