How to broaden your horizons while stuck inside

10 mins read.

A news alert just popped up on this screen to say “Need a vacation!? Here are 8 gorgeously located movies to watch on Netflix.” And if we watch them, our mind will go to those places, albeit leaving our physical body on the sofa munching homemade popcorn.

Carrying directly on from this article, Living in a virtual world.

mirror worldIt seems like our mind can go anywhere, so let’s go somewhere uplifting. If I can go to the Caribbean or London from home, why can I not also visit the Pure Land from home? As I explain a bit in this article:

Just as our ordinary mind can go to the moon just by thinking about it, so our un-ordinary mind Vajrayogini can go to the Pure Land just by thinking about it.

Buddha Maitreya said in Ornament for Clear Realization that because living beings’ minds are impure, their worlds are impure; and when they purify their minds, they will inhabit Pure Lands. Even if I dream I am in a Pure Land, it is no different from being there, even if for just a little while.

Once we get rid of all the obstructions from our mind, our body will also go where our mind goes because for a Buddha their body and mind are the same nature, not different like ours. One way to understand this is to think of a dream – if my dream mind dreams that I am swimming in an ocean, my dream body is also swimming in an ocean.

Unfettered

Not only is our mind not in any way restricted by physical objects or time, but it has this amazing potential for deep bliss, for love encompassing all living beings, for wisdom that sees all objects of knowledge fully and simultaneously, for being everywhere all at once. It is because we have this formless mind, which is not in any way fixed, that we have the potential for enlightenment, our so-called Buddha seed. You have this. dark clouds

When we attain enlightenment, our mind is universal compassion and omniscient wisdom — everyone is appearing to our mind and in our mind, like reflections in an unobstructed  mirror. Not separated from them by the illusion of dualistic appearances and conceptions, we can now help everyone every day.

A mirror with two cloths

Buddha gave his 84,000 teachings precisely because we have this potential – if we didn’t, there’d be literally no point in him explaining how to attain liberation and enlightenment.

Try wrapping your mind around this for a moment:

In Ornament for Clear Realization, Buddha Maitreya gives three reasons why Buddha’s mind knows all phenomena directly and simultaneously: (1) Buddhas directly realize the two truths of all phenomena because they have completed meditation on the two truths being one entity; (2) Buddhas have complete knowledge of all phenomena being of one taste in the state of emptiness; and (3) a Buddha’s mind is completely free from the two obstructions. ~ Ocean of Nectar page 379

Here is a hopefully helpful analogy to illustrate at least that third point. We can think of our mind as like a mirror that is capable of reflecting (or if you like, holding) every single object in the universe.

Right now, however, it is covered with two cloths – a thin veil just on top of it and a thick cloth on top of that.

mirror obstructedFrom our perspective we don’t know we are a mirror because all we see is darkness and confusion. We may get glimmers of light, but generally we blink out at a world narrowed by obscurations and, having no idea that we’re doing it, grasp onto this shrunken world as if it really existed. Like William Blake says in The Marriage of Heaven and Hell:

If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern.

Our deepest level of awareness, or root mind, can potentially be everywhere and love everyone all the time. However, we are normally confined to our small selfish ego capsules feeling ordinary, fixed, and limited. This self-grasping and our other delusions are like a thick cloth obscuring our vision and rendering us unaware of how extraordinary we can be. Through spiritual training we learn about these delusions — how they function, how they harm us, where they come from, and how to remove them both temporarily and ultimately.

One conclusion we can draw from this, as Geshe Kelsang teaches in How to Transform Your Life, is how it is possible to maintain kindness and respect for everyone (including ourselves) despite our delusions:

Just as we distinguish between a person and his or her ­delusions, so we should also remember that the delusions are only temporary, adventitious characteristics of that person’s mind and not its real nature. Delusions are distorted conceptual thoughts that arise within the mind, like waves on the ocean—just as it is possible for waves to die down without the ocean disappearing, so it is possible for our delusions to end without our mental continuum ceasing. It is because they distinguish between delusions and persons that Buddhas are able to see the faults of delusions without ever seeing a single fault in any sentient being.

When we remove the thick cloth of our delusions permanently through the wisdom realizing the true nature of things, already there is light and happiness and freedom shining through. However, our mind is not free from all obstructions yet – we are still like the mirror with a thin veil over it.

mirror unobstructed 2We are liberated from our own suffering once we remove the thick cloth of our delusion-obstructions, but we still need to do some more spiritual practice to remove the veil of obstructions to omniscience, which we do on the so-called “three pure grounds”. These cause things to appear to us as somewhat existing outside the mind, the so-called “mistaken appearance of true existence;” even though we no longer believe or buy into this. We know we’re dreaming now, we have control. Our own mind is pure and free, but with this dualistic appearance we are not able to  be everywhere all the time helping everyone.

A Bodhisattva on the eighth ground has abandoned all delusions and their seeds, but he still has the imprints of delusions in his mental continuum, rather as wet sand will retain a footprint even after the foot has moved on. These imprints of the delusions are obstructions to omniscience … Imprints of delusions are effects of delusions, but not causes of delusion. They are however, causes of mistaken appearance. ~ Ocean of Nectar page 431

On the final stage of our spiritual journey, wisdom pulls away the veil of mistaken appearance and reveals a Buddha’s omniscient mind, like a mirror that can reflect everything directly and simultaneously.

Only Buddhas are free from the imprints of delusions and the mistaken appearance of true existence to which they give rise.

A time of reckoning

Why am I telling you all this? Because when I look out of the window — as “stay at home” is morphing into “safe at home” here in Colorado — I can see that it is Spring; and Spring is all about new beginnings. We can become who we want to become, realize our fullest and most blissful potential. And this is a good time to do it, rather than sitting around feeling bored and powerless and sad. We have been projecting the causes of our pain outwards since beginningless time and look where that has gotten us. Now we could learn to do something different and really get rid of this pain once and for all.

quote about wisdomThis is a time of reckoning. I read a moving article the other day from a mother, here are some extracts:

The other night (or last night, or last month) I was putting my daughter to bed and she started to cry. “What’s wrong, baby?” I asked, and I meant it…. “What is all this even for?” she wailed. She didn’t mean the quarantine: “All of this, why are we even here? Why are we even alive?” I tried to put together a soothing platitude …

To her credit, she was having none of it. “I hate this, I hate everything that’s ever going to happen to me. Help me, Mama, please, please help me.” …..

Absent the scaffolding of the world as we know it, I’ve got nothing to say. So I did the only thing I could. I held her, and rocked her, and hoped my silence helped.

During this confusing global pandemic, instead of feeling trapped we can really think about who we want to be and what we want out of this life – which will depend on what we think we can get out of it. Even when we brave our first tentative steps out of our houses, we’ll be finding that there are fewer distractions from all those full gatherings, a lot of our entertainments will have dried up, external life is basically looking like it is going to be pretty tedious and full of masks and endless hand-washing yet for a while. But instead of feeling hemmed in and frustrated and anxious, “hating everything that is ever going to happen to me”, maybe we can use Buddha’s teachings to find agency and become free instead.

My daughter is saying out loud the questions that everyday life helps us forget. This quarantine feels like a time of reckoning, forcing us to look at ourselves as we really are. Maybe whatever world we build after this is over will be more honest about that reality.

Like that young seeker, we can take stock: Who am I? Where on earth (or elsewhere) did I come from? Where am I going? Who do I want to be? Who can I be? What do I want out of this life? What kind of world do I want to live in? How can I find lasting happiness and freedom? And how can I be part of creating that for others too?

These are important questions. Do I want to go back to the same life and world I had in the “old days” or do I want something better? Is that old life even sustainable? Where and who do I want to be in five years’ time, for example? If we just go back to doing the same old things, we won’t change; and if we don’t change, our world won’t change.

At the very least, this pandemic has shown us that it doesn’t work to ignore and neglect others given that we are all caught up in the same web of mutual dependence. The heroes these days, the people we are applauding at 8:00 pm, are the healthcare and other essential workers – essential to our lives and well-being, that is — rather than the glitzy millionaires. Who knows, perhaps this is long overdue.

I suspect this is not our last pandemic. Why would it be? And even without pandemics there is plenty of other pain in our world, not least the swarms of locusts in East Africa causing hardship and starvation to millions of human beings while barely making the news, and the trapped animals who are being chillingly “depopulated” in their millions due to the interruptions in the human food supply chains. Meanwhile all over the world people are still thinking to solve their problems using angry violence or selfish greed, simply setting themselves up for more.

Sherma in lockdownBuddha’s point is that the suffering will never end on its own or by us just by dealing with external causes, which is at best putting on a band-aid. This world, our whole world, is clearly suffering a whole lot of problems right now; and we can’t ignore it so much now that it is reaching everyone’s doorstep. When we have delusions and do negative actions we have no choice but to inhabit a world of suffering – sooner or later our karma bounces back on us. This world is a reflection of our mind and our karma. If we don’t change these, our experiences won’t change, and our world will just stay impure, unhealthy, and painful. In fact, it will get worse.

Be the change

We follow the crowd. We tend to follow what everyone else is up to. Right now we don’t really know what everyone is up to as we are not seeing them – so maybe we can think more independently? Or maybe not, I don’t know.

We are often waiting for other people to change – for example for the politicians to start behaving. Good luck with that. Vote for who you need to, but basically waiting for others to change is massively demoralizing because we have no control over them nor guarantees their motivation or behavior will magically improve. Please don’t misconstrue me as saying we don’t do practical things as well, as I talk about here – but you know what I mean.

Venerable Atisha said:

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

Sherma 2 in lockdownWe try to tame others’ minds, but that’s not how it works. If our mind is uncontrolled and polluted by delusions such as selfishness, we’re as much a part of the problem as anyone else; and there is no way we can control others’ minds or behavior.

I was wondering what would have happened if Buddha had waited for everyone else to change? Where would we be now? Prince Siddhartha figured samsara out when he left the palace and saw in turn a sick person, an old person, and a corpse. This is bad, he thought, I can see that this is bad. Life is based on a crumbling edifice of sickness, ageing, death, not getting what we want, getting what we don’t want, or feeling basically dissatisfied.

Rather than just putting his head back under his soft luxurious royal pillow or immersing himself in his palatial distractions, Prince Siddhartha decided to do something about this. He got rid of the two cloths from the mirror of his mind, and gave 84,000 teachings to show how we could do the same. The path to enlightenment is now all laid out for us in black and white.

It is not as if we don’t have the potential to follow this path, like countless people have done already:

Geshe-la prostrating to Buddha high resFrom this point of view sentient beings are like enlightened beings. Their root mind, their own mind, is completely pure. Their own mind is like a blue sky and their delusions and all other conceptions are like clouds that temporarily arise. From another point of view sentient beings mistakenly identify themselves and are harmed by delusions. They endlessly experience immense suffering as hallucinations. Therefore we need to develop compassion for them, and liberate them from their deep hallucination of mistaken appearance by showing them the real nature of things, which is the emptiness of all phenomena. ~ How to Transform Your Life

I don’t know what we are waiting for. We can complain as much as we like about other people, but it doesn’t help a single thing.

To conclude, we can use the creative role of our minds and actions to go beyond all suffering to the Pure Land of liberation and enlightenment, or we can ignore this potential and keep trying to stick band-aids on our gaping wounds, staying in the impure lands of samsara. It is our choice.

Okay, enough from me. Please leave comments.

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Addicted to social media?!

A term for Buddhist is “inner being” because, theoretically at least, we have decided to seek happiness from within rather than from without.

Geshe-la prostrating to Buddha high resWe are making a shift from trying to solve problems in our body and mind outside our body and mind to solving the problems of our body, and especially our mind (because all our problems come from there), inside the mind. And that basic shift in emphasis, or change of direction, is what I would say makes someone a Buddhist, or inner being.

Changing direction

An inner being can have a job, take showers, bring up families, help society, and all the rest of it. But their interest is in developing their minds, increasing their capacity for freedom and happiness from within. Realizing their inner potential or Buddha nature, inner beings are interested in getting rid of all the delusions, limitations, and sufferings from their mind, and helping others do the same.

For this we need renunciation, understanding the faults and pitfalls of samsara. For without renunciation, despite any amount of intellectual understanding of Dharma, we have an overwhelming need to grab our happiness and solve our problems “out there.” This is even when part of us knows — full well really — that it is not working. “Let me just send one more text! Let me try once more to change their view of me! Let me just tell this person what I think of them, they need to know …”

The eight worldly concerns

8 worldly concernsWorldly beings have what are called the “eight worldly concerns“, where we are overly interested in garnering praise while avoiding criticism, trying to make people like and admire us rather than dismissing us, getting hold of material stuff while avoiding loss, seeking one pleasure after another while avoiding the slightest unhappiness. We’re all at it!

But an inner being knows that this is a bit like drinking saltwater to quench our thirst – the most we can ever get is a little short-lived relief. One of Gen Losang‘s sayings used to be (maybe still is): “Leave the object alone.” Point being, we don’t need to keep chewing on the objects of our desires or our problems, trying or wishing to make them change or cooperate. If we know how to change our thoughts through Dharma, these problems automatically disappear and our desires for happiness are automatically satiated, all without the object having to do anything from its own side.

It is such a relief to know this. It puts us back in control of our own moods, rather than being like a puppet on the strings of someone else’s behavior or random inpenetrable thoughts. An object of unrequited attachment can become an object of renunciation or compassion, for example. An object of jealousy can become an object of rejoicing or of wisdom. With Dharma, we get to choose. We can go through the day happy rather than sad. We are free. maxresdefault

Renunciation for mistaken appearances

Dharma, as you may have noticed, goes deep. Bottom line is that we need renunciation for self-grasping ignorance AND for all mistaken appearances, that is, things appearing to exist dualistically, outside our mind. As we request in this prayer in The Oral Instructions of Mahamudra:

I request you … liberate me from dualistic appearance. ~ page 72.

This renunciation may take a while because we have the habitual tug of attachment to the things outside our mind that we like and aversion to the things outside our mind that we feel are in some way doing us wrong; and we are kind of attached to these delusions themselves, as well as the ignorance that underpins them. We are used to employing them to sort out our problems and get what we want. Plus we don’t necessarily want things to be mere appearances to our minds, as explained in this article.

Shadow-Projection-Night-LightBut we come to see over time, by applying this Dharma wisdom to our own experiences, that any mental movement outwards toward a “real” world — a world outside our mind and indeed pretty much outside our control — is subtly painful, and sometimes of course incredibly painful.

Plus, it is grasping at these appearances has kept us trapped in samsara since beginningless time. We have been fighting so hard and so long on behalf of this insubstantial I against all others, with the endless mental push and the pull toward the appearances that seem to harm or help it; and this internal struggle has caused us nothing but bad karma and pain.

The pain we feel as we wander around does not inhere in the object, as it appears to, but in the way we are holding the object. Even allowing our thoughts and their objects to settle via simple breathing meditation helps this dualistic appearance dissolve so we find ourselves experiencing a natural inner peace. And if we take it further — to switch attachment out for love, say — the pain we were so convinced came from the object goes away and stays away. Both the mind and its object have changed simultaneously, co-dependently. This is because, as Geshe Kelsang explains in the Mahamudra teachings, objects are not outside the mind. Subject minds and object things arise simultaneously from the ocean of the root mind, like waves. 

The pitfalls of social media

Maybe because retreat season is coming up for Kadampa Centers everywhere, which means that a lot of people might be switching off their Smartphones for awhile, I was thinking today of Facebook and other social media as a classic example of fleeting insubstantial mistaken appearances that have sucked us all (me) in, engendering the eight worldly concerns.

And then this article appeared, with Facebook itself acknowledging that social media use can be bad for users’ mental health, a sign the company is feeling pressure from a growing chorus of critics raising alarms about the platform’s effect on society.

before-facebookSo many of us these days are hopelessly addicted to the push and pull of social media, feverishly logging in to see what we have missed and whether other people (especially those we currently have a thing for) liked our posts. We can get into Facebook surveillance, aka stalking too, which this study discovers is (not surprisingly) a major impediment to moving on with our lives.

Social media can seem so innocent, partly as everyone is doing it, and partly as it does have a good quality of conveniently connecting us to others when it is working well. Or, rather, when we are working well, such as when we’re not consumed with insecurity, attachment, FOMO, and when we genuinely want to bring some happiness to those we interact with.

Social media has its uses, for sure. Social media has allowed me to write this blog and reach people, for example, all over the world. Simple and easy communication even across the globe is also a result of good karma, as opposed to this environmental effect that comes from the action of divisive speech:

Since divisive speech makes smooth and harmonious relationships between people difficult and painful, we have to inhabit a hard and inhospitable environment where communications are difficult to establish. ~ Joyful Path of Good Fortune, p 250

Electronic communication also creates a more level playing field for all parties to get involved regardless of their gender, age, race, social standing, and education.

But attachment to it is painful and frustrating, just like any attachment, and it can b0bf5c9a73b9d34a1919e55e1d9e5091dominate our waking hours if we’re not careful. It’s hard to get much done if we are constantly scratching the itch — “I’ll just check my Facebook feed before I start this …” — and then we feel cheated and bad about our unproductive days.

Can I control my mind, switch off, go deep each day? Can I drop all thoughts? Our motivation may be to help others, but we cannot tame the minds of others until we have tamed our own, as Atisha put it. That entails the ability to concentrate. And concentration is about staying on one object, as stable as Mount Meru. Surfing the internet is about perpetual motion. Can we reconcile the two?

I have fallen prey to the lure of social media from time to time. I find that although I really appreciate the ease of communication we can have these days with people all over the world, I don’t like having a dependency. So I try to resist the urge to passively read everything, and limit the amount of time I spend online. I am currently watching my mind to see how often I have the urge to scratch that itch of wanting to check my feed/texts/gmail/etc, even when I am in the middle of a perfectly nice moment. It is challenging at first, but if we stop scratching itches, they go away. How long is that going to take?! I will let you know. You can let me know too, if you try something similar 😁

Going cold turkey can also be a very good idea and useful way to see where we’re at, especially during retreat season. Just sayin’.tweeting

As it says in this article:

The Social Network is an amazing phenomenon, an amazing opportunity to see the truth of interdependence, that none of our lives occur in an isolated vacuum. Social networking is also, possibly, the most widespread addiction on our planet right now, sucking billions of hours we’ll never get back again.

Studies I have read indicate, amongst other signs of our collective addiction to screens: kids under the age of eight apparently use screens for 2 hours a day; preteens and teens for an average of 7.5 hours; and adults for an average of 8.5 hours a day. We tend to check our phones 150 times a day. 150 times!!! In an international poll taken by Time magazine, one in 4 people check their phone “every 30 minutes, 1 in 5 people every 10 minutes.” Some of those services we use on our phones have become more addictive than alcohol or cigarettes, and make us feel worse about ourselves, even when we use them. Not to mention, when we use them at night, the light from our screens can ruin our sleep.Funny facebook addiction image pics

 

A poem

Here is a poem written by HT, a London musician and Kadampa Buddhist, that sums up some of this pain of attachment:

When you’re scrolling on your phone and you’re all alone
What are you looking for?
When you’re browsing online and you’re clicking one more time
What are you searching for?
There’s a hole in your heart from which you’re never apart
Which reminds you that you’re in need
There’s a crack in your smile that’s been buried for a while
In the place where no one else can see

When you’re opening the fridge choosing something rich
What are you looking for?
When you pour another drink before you’re over the brink
What are you searching for?
There’s a pull from a place that has never seen grace
And lures you into desolate land
There’s a voice in your head that keeps you up in bed
And mocks that nothing is going to plan

When you’re staying up late and your desire escalates
What are you waiting for?
When your body’s in a mess and you struggle to get dressed
What are you living for?
There’s a hole in your life full of struggle and strife
Which makes you question every step of the way
There’s a void in your mind which lingers behind
Every action and each word that you say

When you’re out in the street seeking someone to meet
What are you looking for?
When you’re trying to catch the eye of the people passing by
What are you searching for?
There’s a perpetual wish that can never be fixed
For an end to the bittersweet quest
There’s a dream of a world and a forever girl
Who can finally let you rest

But what you don’t see is that you have everything you need
Right now, in this moment, in your heart
If you recognise this truth then you will have no use
Of seeking that from which you must part
The river flows on, and yet it never was:
You can’t step in the same river twice
So surrender to the peace that will only increase
And that never comes to you at a price

What are you seeking, what are you wanting,
What are you searching for?
You have it all within you, waiting to be realised
So, come on in: you can close the door.

Another friend, CB, who is, incidentally, a highly successful public speaker and all-around lovely guy, posted this poem on Facebook (ironically!), with a photo and explanation:

25348470_10100273660399432_4598317039153268998_n

“How I feel late at night after just a few minutes on Facebook comparing myself to others. Judging my insides by other people’s outsides. “If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself.” (the Desiderata)

My dear brother HT has articulated the absurdity and danger of social media beautifully in this poem. What happens when we forget how to be happy without the approval of others?”

As modern Buddhists, inner beings, we want to learn to transform everything into the spiritual path. We are living at a time when everything could distract us and addict us, or we could learn somehow to transform it to our advantage. My question is, given that this technology is not going away, how can we get on board while understanding it is a tool, not a refuge? The answer to this seems crucial if we are to find inner peace and liberation.

Over to you. Comments, insights, all help welcome 😄

Tired, yet, of living a cliché?

Buddha Shakyamuni

On the last day of the recent Kadampa Summer Festival, the life story of Buddha Shakyamuni was shown, as it always is, and well received.

Buddha’s story is a great story, and ours can be a great story too, if we stop thinking about ourselves in clichéd, samsaric ways. “Anything that has become trite or commonplace through overuse,” as one dictionary definition of cliché has it.

Once upon a time, when I was experiencing a break-up from a fun and always interesting relationship that had lasted over half our lives, when my larger than life, handsome, previously devoted partner, like countless men before him, left for a baby with a younger woman, I turned for desperate comfort to my dear friend M. “What a cliché!” I wailed to him. “I don’t WANT to be a cliché.”

And M replied, “Everything in samsara is a cliché.”

This shook me out of self-pity. Point being, despite variations on a theme, despite any extenuating circumstances, we have been there, done that, countless times – no tee-shirt will ever be big enough to document it all. We even call the appearances of samsara “common appearances” or “ordinary appearances”. seen it all.jpg

We might think it is just us, we’re in a private world of forlorn hopes and dwindling dreams; but pretty much everyone I’ve ever talked to finds growing older distasteful at least from time to time. This is especially if they assumed that they would be an exception to the rule — that with the help of Botox or a great exercise routine or a good hairdresser or alternative healing or a lot of money or a predictable partner they could avoid life’s biggest clichés. But the end of collection is dispersion, as Buddha pointed out, the end of rising falling, the end of meeting parting. Everyone (who lives long enough) seems to feel at some point or another old or ill, or past it, overlooked, or useless, or unglamorous, haggard, or paunchy, or an object of increasing irrelevance or ridicule – and then basically ends up losing everything. Just in time to buy into the next series of clichés in our next life.

Samsara manages to be both unpredictable and banally predictable all at the same time. The details may be unpredictable, but the pattern is wearyingly monotonous.

The seven sufferings of samsara are all one gigantic cliché and we’re all going to be living this forever if we don’t decide to think outside the box, in fact until we realize there is no box. Like Buddha did.

I have been thinking a lot about Buddha Shakyamuni recently because I was very moved by Gen-la Dekyong‘s teachings at the US Kadampa Spring Festival 2016 and also by the fact that Geshe Kelsang loves watching the Life of Buddha, so much, for all its teachings. He Geshela life of Buddha.jpegsaid he is watching not actors but the actual life story and protagonists, and he said something similar after watching the Life of Atisha play. It is as if Geshe-la is watching the actual life story unfold in the present, which makes me think the story is eternally present really, the examples timelessly relevant.

Think outside the box

I love that Prince Siddhartha had everything a man could ever want, and certainly far more than I could hope for in this life; yet he still walked away from it because he saw that it was built on a deceptive illusion, the utterly shaky edifice of the sufferings of sickness, ageing, death, and uncontrolled rebirth.

I mean, who amongst you has all the things he had – such as exceptional good looks, the most beautiful spouse in the kingdom, a whole harem of other glamorous people eager to please you, a really nice palace, riches and worldly achievements beyond compare, crowds of adulating Prince Siddhartha.jpgvillagers bowing at your feet?! Are you set to become a king or queen anytime soon?!

Prince Siddhartha didn’t even know, technically, that he was going to find the solution, but he decided he had to do it anyway. So if he could do it, I reckon we can develop renunciation for our relatively paltry objects of attachment, especially as Buddha did figure out our escape for us. Not to say that we have to abandon anything external, for that is not in fact renunciation; but we can abandon our attachment and turn our attention to the solution for the existential predicament we find ourselves in. Vis a vis, realize that the things we normally see — those common appearances that we normally buy into as if they are the only pathetic choice we have — don’t even exist.

Calling the earth to witness

Buddha and marasThen there is that great scene when Buddha is sitting under the Bodhi Tree and is attacked by Maras — first appearing as enticing women and then as terrifying demons. And Buddha is entirely unbothered, he stays in undistracted concentration, he can see through the whole hallucination. He is infinitely more interested in blissful love and profound illumination. He is unbelievably cool.

Maybe we see that scene as something allegorical, and not even that relevant to us, just indicating Buddha’s extraordinary qualities as he showed the manner of attaining enlightenment.  But I think it shows us a powerful way to deal with our own delusions or maras when they arise. After all, sure, in the play we can think that those enchanting women are too abstract to be tempting; but if all the people we ever really lusted after were to appear in front of us and say, “It’s always been you I love! I’ve been an idiot! Come with me!” might we not be tempted?! But Buddha saw right through them.

And when those same maras then tried to scare him, again we might think that is something abstract; but what are those maras? All are appearances created by our own scary delusions of anger, attachment, jealousy, self-loathing, loneliness, fear, anxiety, or existential despair arising as if out there, in front of us, trying to attack us, to overwhelm us. Think of the scariest appearances to your mind, your most feared enemies, those who have the greatest power (you think) to upset you – a neglectful parent, an off the rails child, a sneering rival, a bullying abuser, a ruthless boss, a dismissive ex, or plain old sickness, ageing, wrinkles, and death. But they get nowhere because we, like Buddha, can see right through them.

And at no point did Buddha identify with these appearances. At no point was he overpowered by them. He understood they were maras with no function other than to harm him. He accepted they were appearing, but instead of fighting them he saw right through them. He saw they were mistaken appearances, saw they weren’t even there; and with his love, concentration, and wisdom he called the earth to witness that he had overcome them all.Buddha calling earth to witness

Buddha understood that none of these maras was outside his mind, so they all disappeared permanently the moment his final obstructions were lifted. In that moment, he became an omniscient being.

It’s kind of encouraging, don’t you think, that all this happened minutes before his enlightenment. No excuses, then, to think, “Bloody hell, I’ve been practicing Buddhism for six years already and I’m still being assailed by maras!” Looks like maras trying to scare or ensnare us might be the order of the day until the very last minute.

But, like Buddha, we can call the earth to witness that none of these phantoms has any hold over us whatsoever. We are waking up. We are learning to see everything as it is. We can finally do (and have) what we want because we realize that everything is created by our minds.

We can be like this. For hallucinations can only harm us if we buy into them, if we believe in them as being real, as existing independent of the mind. Ven Geshe-la says in How to Understand the Mind:

We mistakenly believe that our body that we normally see actually exists and, because of this, we experience sufferings of the body such as sickness as a hallucination, as a mistaken appearance, as like a dream. p. 311

beautiful heartHave you ever imagined what it would be like to not be hallucinating at all – not your self, not others, not your job, not your objects of desire, not anything? What will appear to you once common, banal appearances stop appearing? What will you choose to manifest or appear from the bliss and emptiness of your own mind, understanding the dreamlike nature of things?! This experience will be inexhaustibly joyful and meaningful, I think, and enable us to help everyone else in cosmically original, effortless, ways.

Over to you, comments welcome.