Guest article by Susan de la Vergne, native Angelino
5.5 mins read
One of our weekly Kadampa branch classes in the Los Angeles area is held in the foothill community of La Cañada at a YMCA — specifically in their chapel, which can hold 25 people who don’t mind sitting close together. There are two doors to the chapel, heavy wooden doors that swing open into the Y courtyard. The odd thing is that the doors don’t latch — it’s as if they’re unlocked and ready to swing wide whenever a chapel visit is needed.
Since weather is rarely an issue in this part of the world, it’s not really a problem that the doors don’t latch. It’s not like a blizzard is going to rip the doors open and fill the place with snow. But a couple of years ago we did have a blustery day — windy, rainy, cold (by LA standards) — and as we started the meditation, the wind blew at the chapel entrance, and the heavy unlatched doors trembled.
Nonetheless, we headed into the opening meditation with the wind howling and the doors shaking, and as we started to pay attention to the sensation of our breathing, I hoped the weather would let up, not really thinking that it would. And it didn’t. The wind continued, and about five minutes into the meditation the doors opened a few inches. Leaves blew in from the courtyard. Then the wind blew the doors shut with an audible thud. But they didn’t stay closed. Again, the wind pried open the heavy doors. More leaves. I was having a difficult time meditating through Mother Nature’s noise and interruptions.
When we rose from meditation, we all shifted in our seats and shared a laugh about the challenge of meditating in the midst of all that weather.
But one woman remarked, “That was great!” Many of us looked surprised. “No, really, that was amazing because it was so great for meditation! I really had to concentrate with all that going on. It made me focus so much better. I loved it!”
Which was, of course, a teaching in itself. To me, the banging doors and the blowing leaves were obstacles; to her, they were inspiration! Once again, things don’t exist independently of the mind perceiving them. It’s as true for banging doors and blowing leaves as it is for everything else.
The News of the World
I read the news of the world every morning. Things around the world appear to be heating up on many fronts. It’s easy to get discouraged and overwhelmed by accounts of rage and separatism, apparent lies that are becoming a new normal, predictions of imminent new wars, and leaders who used to speak to each other but won’t anymore. It’s hard not to feel swamped by the monumental problems of the world, especially as they appear to be intensifying.
But maybe they’re also an inspiration. Maybe the lies and the escalating hostilities are turning up the heat on our commitment to go inward so we can more skillfully go outward — to develop our capacity for love and compassion in the midst of what seems to be intensifying turmoil. Maybe they’re cranking up the urgency to practice, to make swifter than ever progress towards inner peace.
Just as the wind and the banging doors inspired the woman to hone her focus, so the news of the world can power our practice. When would virtuous minds be more needed than now?
Sometimes when I’m reading or watching the news, I find myself going for refuge to politicians who agree with me — “Yeah, that’s telling them!” I think or sometimes say aloud. I’m glad they get it, glad they have clout I don’t have, and hoping they use their clout and clarity to protect me from whatever craziness or violence I need protection from.
But they regularly disappoint me. They are politicians after all.
Better to take the latest world crisis to the Buddhas and to try to think about it as they might. For example: See the suffering! It’s samsara; what can we expect? Delusions of anger and self-grasping are behind all the violence, all the craziness. Think of the damage that’s being done to the mental continuums of all the people you’re blaming for the way things are. They’re facing far worse in their future, and they have no idea.
I’m not trying to put words in a Buddha’s mouth but adopting a perspective based on how they might view the things I’m angsting over. That’s a way for me to go for refuge and to develop compassion even for the people I don’t agree with. It’s also a way to bring to mind all the far-away, remote, “out there” people who happen to be suffering more acutely than I right now because of the anger, lying, resentment, conflict and a whole long list of deluded states of mind that are behind all our negative actions and their consequences.
When the news of the world knocks us down, we can go for refuge to Buddha and find answers to the question, “What can I do?”
In the aisle at Walmart
On Black Friday in November, two Walmart shoppers got into an argument that ended up in a mid-aisle fistfight. The two men brawled to the ground, surrounded by racks of Christmas wrap, while onlookers observed from a few feet away. A security guard broke up the fight, but not before one of the brawlers suffered a broken nose.
I wondered how isolated an incident this was. How many hostile shoppers glared at each other across the aisles this past holiday season? Maybe they didn’t deck each other, but they were impatient and annoyed, the same states of mind that led to the Walmart clash.
Rage always starts small.
It is easy to judge the battling men at Walmart. “Really, guys, can you not see how pointless this is?” Or to feel helpless in the face of such an incident. “The world is simply going down the drain!”
Or we can use the difficulties we see around us to ratchet up our own refuge practice. “Buddha, what can I do? How can I view this?”
We can decide to better master our own anger and irritations. We can request blessings for instigators of conflict. We can make dedications. We can practice taking and giving. There are all kinds of practices we can engage in; and thanks to Geshe Kelsang’s practical guidance and instructions we have the tools and techniques we need.
So it’s good to remember that we’re not helpless even when things around us seem very crazy — and that when things seem at their craziest, we can use this as extra inspiration for our practice.
Questions and comments for the guest author are invited below 🙂
Today, October 25th, is Je Tsongkhapa Day ~ you can read more about it in this talk. In it, Geshe Kelsang says:
Although Je Tsongkhapa had the highest realizations of Highest Yoga Tantra he never physically showed that he was a Tantric yogi. He lived like as an ordinary pure practitioner, emphasizing by his outward appearance the pure practice of moral discipline. However, his daily life was that of a Bodhisattva, and his inner realization of experiencing the union of great bliss and emptiness day and night was the very essence of Highest Yoga Tantra.
Practicing Buddhism on different levels at the same time
So here are some short musings of what this day means to me.
Our main object of refuge in modern or Kadampa Buddhism is Guru Sumati Buddha Heruka – our Spiritual Guide is appearing as Je Tsongkhapa, with Buddha Shakyamuni at his heart, and Buddha Heruka (or Buddha Vajradhara) at his heart.
This reveals our outer, inner, and secret Dharma practice through which our Spiritual Guide is drawing us all into his heart of bliss and emptiness. We want to and can become just like him.
Guru Tsongkhapa is the embodiment of moral discipline and renunciation and, totally trustworthy and relatable, represents the visible or outer structure for helping others, such as the organized centers, ordained community, and lay Pratimoksha community. Not to mention practically helping people each day.
Je Tsongkhapa emanates from Guru Buddha Shakyamuni at his heart, who is the embodiment of his inner realizations of love, compassion, and bodhichitta, which flow effortlessly throughout the whole world of living beings.
And Buddha Shakyamuni in turn emanates from Heruka and Vajrayogini at his heart, who are the embodiment of the secret or hidden Tantric practice of bliss and emptiness that sources and pervades all phenomena, that is reality itself, that already exists as the solution.
Think globally, act locally
This always reminds me that we can and do practice on different levels: outer, inner, and secret.
It helps others a great deal if we are practicing renunciation, contentment, and ethics. We need to be observing the ten virtuous actions, for example, whoever we are, and trying to keep our word and avoid pretension and deceit. Whatever our walk of life, we can’t show crazy examples even if we have powerful realizations — no one can follow those, especially in these degenerate times; and, thanks to self-cherishing, everyone’s moral discipline goes to pot given half an excuse. Along with kindness and basic decency.
Whoever and wherever we are (high profile or low key) and whatever we do every day (high powered or below the radar), we are always acting moreorless locally, as it were. Geshe Langri Tangpa paid a lot of attention to one mouse, for example, and I have seen Geshe Kelsang spend many minutes blessing a bee that was dying next to his window one hot summer day.
When he first got to England, also, in the late seventies, Geshe-la would routinely be teaching the profound perfection of wisdom to an audience of … 7 people! But with the same enthusiasm with which he later taught 7 thousand.
We generally only have a certain limited number of people we are practically able to help on any given day, especially when we compare that number to countless living beings. You could say that it’s never enough, that there’s always more to be done, even if we practically die trying.
Perhaps à propos nothing, but it seems relevant to me, Joe Di Maggio was once asked by a reporter why he always played so hard, even if there were only a few people in the stands. He replied:
Because there might have been somebody in the stands who’d never seen my play before, and might never see me again.
And that reminds me of that starfish story … you know the one, I also repeat it here, but the point being that even helping one person makes all the difference to them.
So we try to help everyone in our path each day, and the more the merrier on one level. But on another level it doesn’t really matter how many people we can meet and help directly because our heart can always be in the right place, always vast with bodhichitta, encompassing all living beings. In that way we are also making a difference on a deeper level, heading toward enlightenment rapidly so that we can help everyone all the time through emanations and blessings. Sure, Geshe-la could have been teaching thousands of people in the same amount of time he spent looking after one bee; but the fact is that this bee action was just as significant in some ways.
And if we have a big heart, each of these seemingly limited actions is a like a portal into helping everyone, so it becomes limitless.
Get out the vote! I was just thinking about voting, for example. The way to make my vote really count is to cast it with a mind of renunciation and bodhichitta, wishing for all beings to live in the freedom of bliss and emptiness. And, while I’m at it, I can pray for our dear leaders, whoever they end up being, to have wisdom and compassion.
Secret (blissful wisdom)
Then there is the solution that always lies at our hearts and at the heart of reality. If we remember that we and everything else is the nature of bliss and emptiness, we are making a difference on an even deeper level – we’re already in the process of drawing everyone into that state. We can remain tethered in the solution, and therefore in hope and refuge, as described a bit in this last article.
This way of practicing on outer, inner, and secret levels is the union of Sutra and Tantra — something else Je Tsongkhapa’s Kadampa tradition is famous for.
Everywhere we look these days there seem to be insurmountable problems – sped up climate change, factory farming, politicians and populace gone wild, mental health crises, not to mention all our own stuff. This can be immensely discouraging if we stop there, if we never get off social media and the 24/7 news cycle.
But true refuge involves not just understanding the doom and gloom of it all, but that it is all mere name, not as real and fixed as it appears deceptively to our sense awarenesses. Not an atom of it exists from its own side, so a lasting solution is possible; even though we will have to dig deeper than the delusions and karmic hallucinations to get to it.
True refuge involves not just a reasonable and woke fear of our own and others’ suffering, but faith in the solution – liberation and enlightenment — and the holy beings who have already attained it or who are on their way. Faith in enlightenment and holy beings — especially in our Spiritual Guide who is showing us an actual alternative to suffering — is crucial. We need this faith to be able to bring ourselves and others to that state, not to mention to stay sane and positive in the process.
Today I think lots about how kind my Spiritual Guide is for managing to appear in my life despite these challenging times to show me exactly how to get us out of here. There is a verse in Offering to the Spiritual Guide that expresses this for me perfectly:
To the coarse beings of these impure times who, being so hard to tame,
Were not subdued by the countless Buddhas of old,
You correctly reveal the excellent path of the Sugatas;
O Compassionate Refuge and Protector, to you I make requests.
When I think about Guru Sumati Buddha Heruka, and especially when I allow him to enter my heart and mix with my mind, it fills me with inconceivable hope. It fills me with refuge. It fills me with the energy to keep going despite the crazy appearances at every turn.
That is what Je Tsongkhapa Day means to me. I’d love to hear what it means to you, if it does. And to conclude with Geshe Kelsang’s words:
Today we remember Je Tsongkhapa’s great kindness and dedicate all our virtuous actions so that his Dharma will flourish throughout the world and provide many living beings with the great opportunity to attain liberation and full enlightenment.
Our guest author is a single parent and a professional based in London, UK.
When my husband and I first met we had a lot in common — mutual friends, common interests, same sense of humour, we laughed all the time at the silliest of things — but I clearly remember the moment when we really connected, like I had never connected with anyone before. It was when we both admitted that we had often in our lives seriously contemplated suicide.
If any of our mutual friends had been present at that conversation they would undoubtedly have been deeply shocked, as externally neither he nor I showed any signs of having such thoughts. It was at this point that our relationship moved on to a much more committed level, as though we had shared our darkest secret and still been accepted by the other. Not long afterwards we were married, and soon there was a baby on the way.
You see we were not without hope, we still thought we could ‘get it right’; but at times we just couldn’t work out what the purpose was in life and why we couldn’t make life turn out the way we wanted. I think we both had a sense that we were somehow ‘owed’ happiness but someone ‘up there’ didn’t seem to have got that memo; instead our lives had been complicated and painful, very painful.
When we married, the UK was in the middle of the economic crisis of the late 80s. As mortgage rates soared, my husband’s business disintegrated and finally collapsed, and we faced a mountain of debts as well as the understanding we would have to move out of our lovely home. One night, having gone to bed before my husband after what I thought had been a positive discussion of plans for our future, I was woken by a continuous ringing on our doorbell.
The two policemen informed me that my husband had been killed by a train — a train that he was kneeling in front of as it came around the corner. Our daughter was seventeen months old.
This story is shocking I know, but not unusual. All those statistics about suicide are about people like you and me. All those deaths devastate the lives of the people left behind, people like you and me.
I thought I had known pain before, but it was nothing like this — so powerful that my mind would turn to stone to protect me, or I would find myself gasping for breath, feeling that the pain would, in fact, kill me.
The recovery was very long, many years, with good times when everyone thought I was ‘over it’, followed by deep, dark troughs of grief and confusion. But significant things happened along the way. The first came two weeks after his death when I took my daughter to the park on a beautiful, sunny, spring morning. She laughed, the sun shone, the crocus bulbs bloomed, and I realised he would never see any of these things again: no changes in the seasons, no child growing into the beautiful young woman she is now, no opportunity for the sadness and confusion to heal and happiness to arise again.
In that moment I realised that ‘everything changes’ and that, no matter how terrible things may seem, they will change. ‘This too shall pass.’ In that moment I decided that no matter how bad things seemed I would stay for my daughter, that I no longer had the choice my husband had taken, that she needed me and I would live my life for her.
People would say to me, ‘It must be so much harder for you with a child to look after,’ and I would think, ‘She is what keeps me putting one foot in front of the other.’ This is how compassion and love work. By thinking of her and wanting her to be happy, by wanting to protect her, I was no longer paralysed by my grief. My love for her took me away from my pain.
Wherever you go, there you are
I am sorry if the next few paragraphs are a bit ‘out there’ for some of you. I am in general a very practical Dharma practitioner, not ‘airy fairy’. I believe Buddha’s teachings are scientific; if you create the causes the effects will happen, and Buddha teaches us how to create the best possible effects. However, the following ‘out there’ things did happen, and I am telling you about them in the hope it will help others.
A couple of years after my husband died I was fortunate enough to be offered a teaching job in the Bahamas (I know!). Such idyllic conditions for myself and my daughter, good friends, great job, beautiful beaches with white sand and sapphire seas, and an incredible social life with millionaires and rock stars. And yet one day I found myself sitting on a beach feeling the familiar crushing sense of despair. I just couldn’t find what I was looking for. Apart from the joy of my daughter, I could not find a happiness that wasn’t superficial and short lived; everything led me back to pain.
I was sitting on the silky, white sand, looking at the jewel-like sea, knowing I couldn’t die but not knowing how I could find the energy, or wish, to go on. Then, as clearly as if the person was standing right over me, I heard:
‘I will always take care of you.’
I quickly turned but there was no one there. I even stood up to look all around — no one. I just knew in my heart that what they said was true, that I would be alright; and I went home and booked us on a flight back to England.
Over the coming years I found myself moving quite a lot and not finding what I was looking for – difference being that I now had a sense that there was something to look for. I wanted to find the source of the voice. I ended up in Brighton, and in the local paper I saw a photo of the teacher at the newly opened Bodhisattva Centre. I knew nothing about Buddhism, but immediately had an overwhelming sense that I knew this teacher very well, that I loved him dearly. It was like finding a long-lost brother. I had to go to the class. The feeling of knowing him never left me but, out of shyness, I never spoke to him. It seems like he was one of the lamps to the path.
I loved the statues in the Centre, the prayers, but I particularly loved the practical nature of the teachings. To be told that samsara was the nature of suffering but that a spiritual path could take us out of it was such a relief for me. After attending classes for a few years, I was persuaded to attend the Festival in Portugal for Venerable Geshe Kelsang’s last teachings. The best two weeks of my life, I spent most of it crying with joy. I was home.
While I was there I noticed a young mum with a little girl in the video link tent who seemed to be without help, so I offered to look after the child the next day so that she could go into the temple itself. The girl slept as I held her and, looking down at her, she seemed just the same as my daughter in the weeks after my husband’s death. The same warmth against my skin, the same weight in my arms, the same peaceful sleeping expression and soft curling hair — it was beautiful and painful at the same time.
Later I paused under an ancient tree in the park next to the temple, and the moment I sat and my hand touched the root of the tree, the last years of my life played across my mind like a film. The death, my daughter, the recovery, the beach, the voice, Bodhisattva Centre … all the way through to me sitting under the tree, next to the temple where Venerable Geshe-la was teaching. Then I knew, as clear as day, that Venerable Geshe-la was the source of that voice. He had been guiding me all the way along, gently and imperceptibly leading me to this moment, to this temple, back to him.
Someone told me not long ago that when their girlfriend met Geshe-la for the first time, he took her hand and told her, ‘I have been taking care of you since you were a little girl.’
‘Yes,’ I thought when I heard that, ‘he was.’ He was looking after her, and me, and indeed all the people who end up meeting him through his centres, books, disciples, and so on. So that even when we thought we were alone and isolated in our suffering, he was blessing us and drawing us closer.
The way out
Now, through meeting him, I understand that in samsara no one is owed happiness and the only happiness we experience is temporary. That instead of seeking death what I was really seeking was renunciation, the desire to get out of samsara channelled in the right direction.
I pray often that people who are having suicidal thoughts and fantasies should come to know renunciation. They are correct that this contaminated life is the nature of suffering, that their own and other people’s suffering is sometimes too painful to bear. It’s just that the solution they think they have found is no solution. The escape from the suffering is not death – it is seeking permanent mental freedom for ourselves and others through liberation and enlightenment.
If you are suffering today, please remember that no matter how bad it appears to be now, everything changes. ‘This too shall pass.’ Remember that you are always being taken care of by spiritual guides such as Venerable Geshe-la — he is praying for us and our families. Remember that you will always find the solution if you go for refuge to the Three Jewels.
I would be grateful if after reading this you would turn your thoughts and prayers to those affected by suicide.
I pray that my husband and all those who take their own life find the everlasting peace of enlightenment. May everyone be happy. May everyone be free from misery.
As I walked around the park today in a breezy high-skied sunset, so glad to be alive, even more alive than usual, the thoughts going around in my mind were, “Denis, you are missing all this.”
In the past year, two people close to me have committed suicide – one a friend and one a family member. It is not unlikely that two people you know of have as well. Suicide has increased 28% in the past twenty years. As William Falk, editor of The Week, says in this thoughtful article:
Every year, about 45,000 people commit suicide in the U.S. — twice as many as are killed in homicides. Each of these deaths has its own circumstances, but as Kirsten Powers says this week in USA Today, the steadily rising toll of despair tells us “something is wrong with our culture.” Family and community bonds are disintegrating; loneliness is rampant.
Denis’s suicide brought up a lot of things for a lot of people, including me, so I wanted to share some of the thoughts, just as I wrote them down at the time.
Along with this last widely read article by a Buddhist nun, perhaps these might answer some questions about what Buddhists think about suicide. And hopefully it might help some people who are ever considering it (please don’t, please reach out instead), as well as those who are left behind (everyone else). I will share my thoughts about Denis in dark blue, and intersperse these with other remarks.
Today was a bitter-sweet day. The phone call telling me about the suicide of a friend coincided with witnessing the tenderness of a small girl saying hello for the first time to Delphi, my blind foster cat who is now going to be hers.
Denis, you are now missing all this love. You love animals — your own dog Jake, and those at the shelter where you sometimes volunteered. You love humans — you were a social worker for so long, and gave wise counsel to many Veterans because you understood them.
You are now missing this entire precious human life. You loved Dharma — you have been meditating and studying and volunteering happily for years, despite the recent trouble you reported in controlling your thoughts. What possessed you to throw all this away?
Is suicide a good idea?
The press are being advised not to release details of the recent celebrity suicides of Kate Spade and Anthony Bourdain for fear it will encourage copy-cat suicides. But is this the easy way out?
I don’t believe it is.
Many people believe that when the body disintegrates at death, the continuum of the mind ceases and the mind becomes non-existent, like a candle flame that goes out when all the wax has burned. ~ How to Transform Your Life
It is true, many people do profess not to believe in life after death (though, funnily enough, some of these same people ask me to pray when their loved ones die.)
There are even some people who contemplate committing suicide in the hope that if they die their problems and sufferings will end. However, these ideas are completely wrong.
Our body and mind are separate entities, so, although the body disintegrates at death, the continuum of the mind remains unbroken. We can discover for ourselves that mind is a non-physical continuum through learning to meditate on our own mind. There are some articles about that here. We are travelers bound for future lives, so suicide is not a viable option for ending our suffering.
Instead of ceasing, the mind simply leaves the present body and goes to the next life. For ordinary beings, therefore, instead of releasing us from suffering, death only brings new sufferings.
This is the cycle of suffering called samsara, from which we can and must break free — but not by killing ourselves.
Not understanding this, many people destroy their precious human life by committing suicide.
The moment the gun goes off, our consciousness of this life may quickly depart our body; but our consciousness in general does not stop. Our biggest problems are not over — arguably they have just begun. We are quickly thrown into the bardo, or intermediate state, where we will experience many frightening hallucinations. And then we will take uncontrolled rebirth somewhere else — who knows where or with whom or in what body.
There is no escape
And here is a comment left by someone on the last article that indicates the unacceptable risk of a failed suicide attempt as well:
I work in a large trauma hospital and increasingly I’m dealing with suicide on a weekly basis, sometimes twice weekly. Much of my work revolves around supporting families, especially in the initial stages as their loved one comes into the hospital. I’m finding the ‘profile’ no longer fits: my patients are as young as 8 and as old as 86. Children who have hanged themselves, and elderly people, using the gun they bought in their 20s for ‘protection’ as their means of ‘escape.’
But there is no escape; furthermore, when someone attempts to take their life in this way they significantly underestimate the ‘in-between’ of modern medicine. I’m not speaking of the bardo, though it’s likely that sort of experience: but rather the murky grey zone that physicians have to be mindful of, lest their compassion accidentally places themselves in a position that could be argued as ‘assisted suicide.’
Attempting suicide is very risky. Please don’t do it. It’s a far worse idea than you know. Plus, we need you.
A precious human life
To me it seems that you are now in danger of missing everything, everything good. Which seems unbearably sad given how much good was in you and how much good was around you.
As Geshe Kelsang says:
At this time we have found a boat-like human body that can transport us to the island of full enlightenment, or Buddhahood. If, instead of taking advantage of this body, we were to waste it on the meaningless activities of this life, that would be most tragic. It will not be easy to find another opportunity like this in the future. ~ Clear Light of Bliss
I experienced suicidal ideations from a very young age. My first suicide attempt was at 14, and, although I never tried another serious attempt, the wish to die remained with me through my life, until very recently really. I thought nothing I did mattered, that life was pointless and needless suffering; and at times I didn’t even have a reason, things could be going well and I still wanted to just wake up when it was “all better” (whatever that was).
The meditations on the preciousness of human life and karma kept me alive, I knew I had something rare and, being Buddhist, I believed that even if I did end this life, another one with just as much, if not more, suffering was just around the corner. There was no magical overnight miracle.
One day I just realised that the deep wish to die had passed, that I’d abandoned that habit of mind over time. I simply kept on meditating on Lamrim, tried to practice the instruction, and kept a mind of faith. Now I value this amazing life and in my heart I truly believe everything matters!
Everything changes. We need to hold on until it does.
It can happen so fast. Research reported in The Sacramento Bee on people who survive suicide attempts “indicates that in 70% of cases, less than an hour passes between the idea of killing oneself and the attempt. In 25%, it’s less than five minutes. Most survivors said they deeply regret their attempts, and 90% were alive more than 25 years later. More of these impulsive acts would be survived if guns—the most effective means of self-execution — weren’t so freely available.”
Only six days ago you were out of the woods, we thought, smiling and making plans to meet people. You were beginning to see past your difficulties with hope and faith. Even on Friday, you seemed happy in the morning according to your brother. Maybe you were a bit happy, relieved you had made this decision, or maybe you were acting, who knows.
A few short weeks earlier you had decided — you had even promised me — that you would not kill yourself; this is after all why you had previously committed yourself to the hospital when you had the urge. Why? Because you said you knew it would not help you, that it could land you in a horrible rebirth, that it would destroy the 21-year-old daughter you worship.
But then on Friday you went ahead and did it anyway. Your brother agreed to drive you back to your own place as you were feeling so much better — but that was the day you went out to buy a gun. Even though you spent half an hour once telling me how much you hated guns.
It is beyond heartbreaking when someone kills themselves, awful that they were in so much pain that they felt they had run out of options. But I think it’s important to remember that the suicide was not their fault but the fault of their delusions, and they are not their delusions. It’s important not to judge; if we have delusions too, we are all in this together.
Why did you do it? A new depression? Must have been. Feeling trapped, like those people in the World Trade Center who chose to jump to their deaths rather than face the certain fire. Difference being, there was no certain fire approaching you, and in your wiser moments you knew that “This too would pass”; but on Friday the future must have felt impossible just long enough for you to go through with trying to end it.
Feeling lonely? Yes, you often suffered from that. The loud newly-developed tinnitus and headaches that you hated? Probably, though you had been working on accepting those sufferings, mind over matter, and reported progress. Bad meds or insufficient meds? Quite possibly, I’m afraid to say, as you told me they’d taken you off some meds cold turkey and you were having trouble getting in to see a psychiatrist at the VA.
But bottom line is that the distorted self-cherishing thoughts demonizing your mind managed to convince you for just long enough that you’d be better off shooting your head off than staying in this beautiful, far safer place, with your Sangha, your family, and your Spiritual Guide — even though you loved us all.
When people kill themselves, it is usually because their wishes were not fulfilled, but this was unbearable to them only because their self-cherishing made them feel that their wishes were the most important thing in the world. ~ How to Transform Your Life
Self-cherishing is a demon. It is insanity. No one in their right minds would kill themselves. As someone just told me in response to hearing this news, “This makes no sense.” Self-cherishing has never made any sense and it is not about to start.
It is not just Buddhists who understand this. When people who have attempted suicide are brought into hospital, they are deemed “not of sound mind”. And for those of us left behind, it is best not to let that moment of insanity define them. As the Buddhist nun puts it so poignantly in this article about her brother:
Their delusions at that moment were just stronger than the person they really were, and so the delusions won. There is nothing to be afraid of other than our delusions.
This temporary madness is not a reason to dismiss all the good times we shared with them.
To me your situation seems like being captured by a murderer who wants to blow your head off. If you are in your right mind, you’re going to try everything to get away from them. But what about when the murderer is your own self-cherishing?!!
Suicide shows how important it is NEVER to identify with our self-cherishing (or identify other people with theirs), let alone consider it our friend or advisor. It is our worst enemy; it has no function other than to harm us.
You did leave a note asking for Powa — so some forward-thinking wisdom was operating — and some faith in Buddha, Dharma, and Sangha; but seemingly not enough. Your considerable wisdom, love, and faith would have been screaming at you, “Please, don’t do this!;” but where were you at the time?
Wake up call for the rest of us
We need to get rid of self-grasping and self-cherishing, not complacently let them live in our hearts. Someone was saying it’s like having the first stages of cancer and thinking, “Ah, it’s not really doing anything at the moment, so I’ll just let it stick around.” Just because our self-cherishing is not telling us to kill ourselves at the moment, or harm others for that matter, doesn’t mean that it doesn’t have it in it to do this sooner or later, if we let it stay in our minds.
Sometimes even having Buddha, Dharma, and Sangha in our lives, or some other faith for that matter, is not enough, as Denis’s story demonstrates. To be protected we need to be relying deeply upon them whenever things get rough. We need to be actively letting go of our self-cherishing when it arises, whether that is in the form of loneliness, self-hatred, anxiety, disillusionment, fear, and so on.
Even if we do already like Dharma, we have to get it from our head into our heart to ensure deep refuge and some peace when the storm comes. ‘Cos storms do inevitably come, for all of us. Reliable refuge takes some practice and consistency.
We would never think that because we ate yesterday we do not need to eat today. To maintain a healthy body we need to eat every day, and, similarly, to maintain our knowledge of Dharma and gain realizations we need to read, contemplate, and meditate on Dharma over and over again. ~ Living Meaningfully, Dying Joyfully
I love and admire Denis, and the tributes coming in for him are testament to what a special, beautiful person he was. But my love for Denis means that I loathe Denis’s self-cherishing for what it has done to him.
Self-cherishing is so sneaky that it can even persuade us we are being noble and doing this for others, so that we are not a burden, for example. There can be a mixed motivation sometimes, there can be some genuine wish to spare others – but I don’t believe that this alone would cause most people to go through with such a painful, frightening, violent act. Especially as it doesn’t take much imagination to see, really, that the people we leave behind are going to be horribly burdened by this act.
When people feel anger at those who have selfishly left them, it is the selfishness itself that is the proper object of the wrath, not the poor person who is its victim. Self-cherishing is self-destructive — let’s be in no doubt about that.
Part Two is here, including thoughts on how we can help suicide victims with transference of consciousness (Powa) and how to cope when someone close to us kills themselves. Till then, I appreciate your comments, stories, and any other feedback that you think might be helpful to other readers. Thank you.
One way we can understand the need for deeper refuge is by thinking about what ARE our problems, what are our sufferings, and whether our temporary sources of refuge are in fact good enough for us. If they are, fantastic. And if they’re not, then good to know, because we can then seek refuge in something more effective.
If you’re suffering at all, chances are you’re in samsara. Samsara is what Buddha called this state of existence where we have delusions and (usually) meaty bodies. Basically, in samsara we’re suffering, one way or another. Even when we’re happy, we’re not as happy as we could be.
Samsara doesn’t come from the places and people outside us, our job or our politics, our weather or our entertainments. It is the creation and mirror of the delusions in our mind, especially our ignorance of self-grasping and self-cherishing. This is why we can run but we can’t hide.
Although there’s good bits in our mind, and nice experiences that we have, overall we’re trapped in a state of uncertainty, in a state of no satisfaction, in a state of suffering. We’re subject to physical illnesses, we’re subject to mental pain — every day, if we check. Perhaps every hour.
I’ve had a rotten cold these past 10 days for example, along with half of New York; and it’s been making me feel sad for the people I pass with no homes to go to. I find it painful even to walk for ten minutes to the subway in these frigid temperatures, the cold searing my lungs – but I have a cozy bed and warm tea to welcome me at the end of my journey, as opposed to cardboard and indifference.
There’s rarely a day goes by when a body doesn’t hurt in some way. Yours is probably already a little uncomfortable in some way as you sit reading this — you’re thinking it’s time to get up and move around. (Not that I want to put that idea in your head … hold on.)
The problem with these bodies
You could be sitting right now on a lovely comfy sofa – we try to make our body as comfortable as we can, but it is challenging given that it is a bag of bones with lots of nerve endings. Reminds me … I was so pleased with a new massage chair gifted to me that I bought a similar contraption for my father with the hope that it’d ease his aching muscles. What it actually did though was crunch his old bones and make him hurt for weeks.
A good friend of mine texted this morning from England, a yogi monk known as Rainbow to his oldest friends — been practicing Dharma as long as I have, and really meditating a lot. Anyway, he texted me this morning just to say, “How are you? I’m doing well considering I’m imputed on a bag of bones.”
And that’s about as good as it gets in terms of physical comfort. Some days we’re relatively comfortable. Given that at the moment we identify so strongly with this bag of bones as “my body”, and even as me, it’s amazing we have any good days, really, because, and I don’t know if you have noticed?, these bodies are not set up for comfort. Everything in our body can hurt. Everything, except for maybe our hair. And even that, if someone pulls it …
There’s pretty much nothing about our bodies that can’t hurt, doesn’t hurt sooner or later. Like teeth. How many teeth do we have? 36? 2? 12? Anyway, it amazes me that every single tooth in our mouth is fine when it’s working, we don’t even think about it; but when it isn’t working, whoa, that hurts, that can ruin our day. And there’s 31 more where that came from.
And there’s nothing about our body that’s not potentially going to turn against us, either. We can get cancer all over our body, can’t we? (Maybe not in our fingernails.) And eventually the whole thing just gives out.
Incorrectly identifying ourselves
Samsara is basically when we impute ourselves on, or identify ourselves with, a meaty body and a deluded mind, thinking: “This is me, this is who I am, I’m this person, I’m a limited person. This is me, looking all ugly because of this cold. I’m capable of good things sometimes, but other times I hate myself. I’m inadequate, I’m unhappy, I’m irritated, I’m obsessed, I’m anxious, I’m sad, I’m sore, I’m hurting. Etc. etc.
Whenever we think like that about ourselves, we’re identifying ourselves with our meaty body and/or impure states of mind. But the fact is that these are NOT who we are. We are not really (or inherently) anything. We could instead identify with our extraordinary pure potential, and, if we go for refuge to Dharma, we can completely transcend mental and physical suffering with this human life that we currently possess, traveling the entire path to liberation and enlightenment.
What does taking rebirth in samsara mean? It means that in each of our lives due to ignorance we grasp our body or mind as our self, thinking, “I” “I”, where there is no I, or self. Through this we experience the sufferings of this life and countless future lives as hallucinations endlessly.
So, when we turn for refuge, that’s what we really want — protection from all the sufferings that come up within our samsara, understanding that samsara is just the experience of a deluded mind and a meaty body, wherever they may be. According to Buddhism we’ve had countless lives in these kinds of bodies. Often far worse bodies than the one we have now, and far more polluted or negative minds.
We’ve caught a bit of a break, according to Buddha, at the moment, in this precious human life. We have a little window to practice Dharma — our sufferings are not so crushing that there’s nothing we can do about them, but they’re enough to motivate us to do something about them. We can develop the ability to get to their root, to kind of deprogram or decommission our samsara, as it were.
Delusions remind me a little bit of preprograms that run in our minds. Maybe I’ve been thinking too much about artificial intelligence recently. It’s kind of like when robots run around all preprogrammed, our delusions are a bit like that. We’ve arrived with this horrible software from previous lives, and are being run around by it. So we need to reconfigure our software. In fact, we need to ditch it altogether, be free!
We need to be free. Our delusions don’t let us be free. They constrict us in so many different ways, and they cause us suffering in life after life. So we need to deprogram our minds by getting rid of our delusions while we’ve got this opportunity to do so, while someone is actually saying to us, “Hey, you can do this, and this is how.” Someone who is not part of this program, and understands exactly how it is set up and how we can dismantle it.
A Buddha has appeared in our life, extraordinarily, and, as we go about our daily lives — running around trying to find happiness here, there, and everywhere — he’s kind of striding along next to us, saying, “Hey, slow down a minute, look within. You’re preprogrammed. Just ditch the entire software, stop trying to make this work, it can’t.”
(Is this analogy working for anyone other than me?!)
I have quoted this before as it is one of my favorite Shantideva sayings:
We should not let our habits dominate our behavior or act as if we were sleepwalking.
I think that’s exactly what we do — we let our deluded habits dominate our behavior, we DO act as if we’re kind of sleepwalking, we’re not wide awake. We’re conditioned or pre-programmed to act in certain ways. Conditioned by what? By our delusions and karma. And with our delusions we create our messy society, and this in turn conditions us further. It is endless mirror reflections.
So we’re trapped in this kind of Matrix hallucination. And Buddha really wants to unplug us all. He wants us to log out of this preprogrammed endless horror show of samsara.
Life without suffering is possible. But not samsaric life.
More later. Meanwhile, what do you think about all this?
A guest article by a modern Buddhist practitioner who works full time as a manager of software development teams.
Leveraging objects of desire as a basis for rapid inner transformation is part of the quick path to enlightenment. To accomplish this transformation, we need to practice on the basis of a pure motivation and some understanding of ultimate truth, emptiness. These practices also require some experience of Buddhism and a Tantric empowerment. See the article Tantra: Transforming enjoyments for a similar practice that anyone can do.
Before engaging in them we develop the motivation of bodhichitta, a determination to become a fully enlightened being in order to liberate all living beings permanently from suffering. With this motivation we then recall our knowledge of emptiness, remembering that nothing exists from its own side. Geshe Kelsang Gyatso summarizes this preliminary practice in Part Four of The Oral Instructions of Mahamudra:
We should first develop the supreme good heart, bodhichitta, that sincerely wishes to liberate all living beings from suffering permanently by ourself becoming the enlightened being Heruka, and the understanding and belief that our body, our self and all the other phenomena that we normally see or perceive do not exist at all. ~ page 124
Learning to transform objects of desire
How can we begin learning to transform objects of desire? When we gaze upon an attractive person in the meditation break, or eat some delicious food, it induces a feeling of bliss in our mind. If we train our mind to recognize and hold this blissful feeling, we can use it as an object of meditation. With this feeling of bliss, we then contemplate emptiness by recalling that: 1) this appearance is not independent of our mind and 2) this appearance is not outside of our mind:
If the pleasurable experience is independent of our mind, then everyone would perceive that person or object as attractive. Since the experience depends on our mind, the person we normally perceive, the independent person, does not exist at all.
If the pleasurable experience is outside of our mind, then we could not experience it. Since pleasure is a feeling in the mind, this indicates that our mind is creating both the experience and the person or object who is the object of that experience, rather like an experience in a dream. Another way of saying this is that the person is an appearance of our mind, appearing to our mind.
These are very profound topics, but they will start to make sense naturally if we build familiarity with them now. Thinking in this way we can mix the feeling of bliss with the knowledge of emptiness. This recollection helps to oppose the mind of attachment that would suck our mind into the object. Instead, we can be like a bee extracting pollen from a flower, understanding that the pleasurable feeling is arising within the space of our mind. We can enhance this entire experience by connecting it to our Spiritual Guide’s mind of spontaneous great bliss at our heart.
Taking refuge in our own inner bliss
This process helps to train our mind in refuge, which is the foundation of being a Buddhist. We are learning to turn within to our experience to find the happiness and freedom we seek. With familiarity, this bliss within our heart will grow and we will naturally rely on it to find satisfaction. Over time it will become infinitely more satisfying than any of our ordinary enjoyments.
According to Lamrim, a mind of refuge contains faith in Buddha, his teachings the Dharma, and the Sangha practitioners. To incorporate this we can remember that this experience of bliss and emptiness is Dharma, protecting us from delusions and suffering. It is also mixed with the mind of our Spiritual Guide inseparable from Buddha, as well as the experience of the past and present Sangha Yogis and Yoginis.
By enjoying objects of desire in this way, we can come to understand how these practices destroy attachment, like a fire consuming the wood that started it. Every object of desire will take us straight into our heart to build an increasingly transcendental experience there.
Bringing the experience of bliss into the meditation session
Once we have some experience of enjoying objects of desire in the meditation break we can learn to apply this to the meditation session. For example, we can learn how to generate bliss in the meditation session by gazing upon a visualized god or goddess. This is easily done if we recall the bliss experienced from the meditation break.
There are many times in the meditation session that we can apply this in the context of our sadhana, or practice — for example, after dissolving our Spiritual Guide into our heart and before meditating on bringing death into the path of the Truth Body. In Tantric Grounds and Paths Geshe Kelsang says:
At first our experience of bliss will not be very strong, but if we develop familiarity with this meditation we shall gradually develop a special feeling of bliss. We should maintain this experience and keep our own subtle mind focused on this feeling single-pointedly. ~ page 243
In this way, we use the meditation break to enhance our meditation session and vice versa.
Four complete purities of generation stage Tantra
We train in the practice of transforming objects of desire explained above on the basis of the four complete purities. In generation stage, this means enjoying objects while imagining we have complete purity of 1) place, 2) body, 3) activities, and 4) enjoyments. This means that we feel we are in an enlightened world, have the body of an enlightened being, and benefit all beings without exception, and that all our enjoyments are free from impurity. This correct imagination helps us to dissolve away the contaminated ordinary characteristics of our enjoyments and to experience them in a pure way.
All beings are actual Heroes and Heroines. Everything is immaculately pure, Without even the name of mistaken impure appearance.
By enjoying in this way, we are making offerings to all the Buddhas. As Geshe Kelsang says in The Oral Instructions of Mahamudra:
… we enjoy any objects of desire as offerings to the holy beings who reside in the Temple of our body. This practice is a special method to transform our daily enjoyments into the quick path to enlightenment. This is Tantric technology! ~ page 104
Four complete purities of completion stage Tantra
In completion stage, we enjoy objects of desire in dependence upon the great bliss developed from meditation on the central channel. The bliss developed in dependence upon completion stage is vastly superior to any other experience of bliss. This experience develops in the root mind at our heart and contains the four complete purities. It is a non-conceptual experience of emptiness, which means it is free from gross and subtle appearances. This realization of the true nature of things with a very subtle mind is free from mistaken appearance. Due to this, there are no impure places, bodies, enjoyments, and activities appearing to it.
One practice I like to do in accordance with completion stage is offering the blissful experience to myself generated as the Dharmakaya or Truth Body of my personal Deity, such as Dharmakaya Heruka. This, in turn, enhances my mind of bliss and deepens my experience of emptiness. I offer my experience of the four complete purities of great bliss and emptiness to my Spiritual Guide’s mind mixed with my own mind at my heart. This practice feels like a mandala offering in that it fills my mind with good karma and joy!
Progress through practice and familiarity
This practice of transforming enjoyments encapsulates every aspect of Buddha’s teachings. If we gain familiarity with developing bliss in this way, our winds will gradually come closer to abiding in our central channel. Buddha teaches that when this happens we will experience a bliss that is stable and subtle, and that gives rise to unceasing physical and mental suppleness. Our mind will become lucid and flexible, and in this space we can let go of delusions quickly and easily.
This mental suppleness allows us to easily mix virtuous Lamrim minds into everything that happens, every appearance, both in and out of meditation. As a result we will experience deep inner peace and happiness day and night. Accomplishing this is the real meaning of our human life. Once we do, we will possess a wishfulfilling jewel of a mind that bestows endless benefit on ourselves and others.
So, happiness depends on the mind, not on external conditions. That’s what we say in Buddhism. All the time!
(Carrying on from this article on developing self-confidence.)
In January, while in NYC, I decided in the spirit of market research for this article to see if I could find happiness in and around Central Park; and then jotted down my findings.
I started in Starbucks, of course. Only second in the queue, I was quickly weighing up the important decision of whether to ask for a flat white with 170 calories or a cappuccino with 140, and whether I was really going to spend over $5 on a coffee in the first place (I was), when I noticed that the woman in the line ahead was ordering 13 drinks. So I gave up. No coffee for me today in Starbucks itself, so I had to search for happiness elsewhere, like in Baldacci’s across the street.
And if I thought Baldacci’s was pricey, it was nothing compared with $3 per minute for a ride in a grimy Pedi cab in the Park, a ride I didn’t take. How demoralizing a job to be a Pedi cab driver, all lined up going nowhere on this wintery day, wealthy women in Lulu yoga pants declining the drivers firmly, almost crossly, “No, we came here to get some exercise!” How many people are stuck in grinding or demoralizing jobs all day long all over the world, if they are in jobs at all? However, although most of the drivers looked dejected, one or two looked like they were having some fun – different minds, different experiences.
I walked past the young pregnant homeless woman, still nursing a cold. I gave her a smoothie. I’ve taken to connecting with her between the apartment and the subway. Some days she looks very sad, today she smiled warmly. She moves me – why is she there? How can I really help her?
How many New Yorks are there? As many as there are New Yorkers? Do the ducks on the lake know they are in Manhattan? Probably not. So do they live in Manhattan, or do they live in Duckhattan?! The quality of the New York life — happy, unhappy, or neutral – depends not on an objective New York but on what is going on in the minds and experiences of the various living beings, which includes the results of their previous actions, or karma.
I, for one, had a lovely time because I was determined to do so, and because there are umpteen opportunities in this city — and indeed wherever there are lots of people — to increase our peaceful minds of love, patience, compassion, and the wisdom realizing impermanence and that everything depends upon the mind. I was also blissed out by a great acrobatic show, though I noticed some onlookers still looked a little distracted and forlorn, and one child was crying.
Taking refuge in peaceful minds
This is of course just one hour in one day in one month in one insignificant person’s lifetime, but I relay it here as an example of how every minute of everyone’s experience, including my own, depends upon the mind. This is why we need to get started in taking refuge in the peace of our own good hearts and kind actions, learning familiarity with positive minds as antidotes to negative ones while we still have the relative freedom to do this, while we are not yet suffocated by suffering.
To embrace this fact — that happiness depends on the mind far more than on external conditions — and to live by it, as opposed to just saying it with our mouth, we need the self-confidence that believes that it is true and that happiness is possible. If we change, if we conquer our delusions.
As explained in this article, we both want to change and yet distrust change, so we self-sabotage. Have you ever binge-watched Netflix or otherwise put off your meditation practice for days, weeks, months, or even years?! I think we hold ourselves back because we have not thought enough about how it is possible for us to change, we don’t really believe it, maybe we don’t even want to believe it as it has too many repercussions on our way of life; and so we give into lazy habits instead.
If we really want to be happy, peaceful minds work. Overcoming delusions works. We need the confidence that knows this — as well as the fact that we can conquer our delusions — so that we can break any vicious cycle of discouragement leading to inaction leading to no results leading to more discouragement. We need consistency in applying peaceful minds every day; and by taking this self-confidence to heart, we can become more steadfastly motivated. Then we get results, which in turn encourages us to keep going, in a virtuous cycle.
What do you do when your meditation isn’t flowing as you wish?
Sometimes we feel disconnected. All these teachings and meditations sound good, great even; but they are out there separated from us.
First bit of advice: Never push for an experience, and never get caught up in a “should” mentality – “I should be feeling love! But I’m not! Therefore, I’m no good.” The aim is not to self-generate as a bad person.
So the first thing we have to do when the mind is not moving is to accept it. Rather than thinking “Oh no!”, we think “Oh yes! This is what I have to work with now, this is what is appearing.” Once we let go of the resistance, within that space of acceptance we just need to find our way back to our basic spiritual foundation. Rather than pushing forward, we can step back to find our way forward. You can try this if you like:
Disengage from the unhappy thoughts for a moment, enough time to allow yourself to relax a little. Follow your breath if it helps, or simply sit there in your heart. Then turn your attention to something that is generally guaranteed to put a smile on your face, such as your niece, or some kindness you have received. It doesn’t have to be much, something simple, just enough to shift your attention. You stop focusing on the things that are agitating your mind, so the natural peace of your mind can reassert itself.
No pushing to peace
If we stop shaking our mind, our mind will stop shaking. We don’t press our mind into peace; we just stop agitating our mind and it becomes peaceful. We can build more peace from there. No point wrestling with unhappy thoughts like a dog with a bone in order to sort them out, “I gotta sort this out! It’s getting in the way of my meditation!” No need to apply any opponents to our delusions just yet. We just relax back to some peace, however slight, and the rest of our meditation can take place in the space of a basically peaceful mind. Identifying with the peace, we can then apply the opponents later.
How do I meditate to get some feeling?
Someone who has been meditating for a long time but not enjoying it as much as she might asked me the other day how to meditate to get some feeling. This is what I suggested.
We need to start where we are, with our own experience, not pushing for a result that is somewhere outside of us. Start by getting into your heart and simply imagining there is some peace there. Find an inroad into that peace by connecting to a thought of gratitude and love that comes relatively easily to you, that works for you — like the last time you saw your dog, or the appreciation you feel for a friend. Then understand that the peace is your own Buddha nature, it is you, it is Dharma, and it is also not different to the peace of your Spiritual Guide, Buddha. Basking in the feeling of faith increases the peace even more, and on that basis you can spread out the feeling of gratitude or the feeling of love to more people, bringing them into its orbit.
Only once you have relaxed in this way, feeling in your heart the confidence that arises from your own experience, start your actual meditation.
If you like, while abiding in that space of refuge, do some blessed prayers as a way to purify the mind, increase your good karma, and receive even more inspiration for the meditation you want to do. It can help focus the mind too if you briefly generate the object of meditation before the prayers, and then recite the prayers with the implicit request to deepen and stabilize that particular realization.
I think this is where we need to start if we are not to be overwhelmed by appearances/distractions or identified with delusions and pain. There is more meditation advice along these lines here.
Our mind is on our side
Always remember: Yourmind is on your side. Happiness arises naturally by letting go and abiding. We don’t have to force happy thoughts back into our head or push our mind for an experience of peace; we just need to let go of the thoughts that are shaking our mind.
Imagine getting out of a perfectly functioning Ferrari to push it along the highway. Crazy, right? But no crazier than trying to push your mind when it is already perfectly capable of moving itself.
So, in summary, we don’t identify with ourselves as being blocked, negative, not able to meditate. That’s wasted time. Our mind is on our side, and even the slightest peace indicates its nature and potential for lasting peace, indeed permanent bliss. So it indicates our unbelievable potential, our Buddha nature. We can always go back to basics and identify with our Buddha nature. If we connect to our potential, we can feel that we are fortunate, and our peace will increase. If we allow ourselves to just relax into the nature of our mind, sooner or later this peace expands, takes on a life of its own, is pervaded by blessings; and we will feel that we can meditate on anything.
More about our Buddha nature and acceptance in the next article. Meanwhile, your comments and shared experience of overcoming obstacles in meditation are very appreciated.
Let’s say a gardener wants to grow some plants, so he pays attention to the seeds, watering and fertilizing them, and sure enough little seedlings start to spring up. But then he gets discouraged, thinking, “Stupid little seedlings! You are so weedy, nothing like the big beautiful flowers I want.” And then he stamps on them.
Geshe Kelsang says we should not be like this with the seedlings of our spiritual realizations. Let’s say that since you started meditating and contemplating these subjects, you have a little bit more peace than you used to. Now is the time to love that little seedling — to nourish it, protect it, appreciate it, grow it. Now is not the time to stamp on it out of discouragement or impatience.
We can identify with our potential every day, never getting discouraged, giving ourselves permission to abide with it, identify with it, be happy with it. We come more and more to associate ourselves with those feelings of transcendence and inner freedom, however nascent.
Give ourselves time
To do this, by the way, we need to find at least some time each day to meditate on peace and clarity or we will clearly find it hard to become familiar with it.
We also can let the blessings in, they automatically give us some space and perspective. We can pray whenever we like to whomever we perceive to be a holy omniscient being who is looking after us, we can feel our peace connected to their peace, we can take refuge in that.Our inner peace is never different from enlightenment, for our peace is far more realistic than our delusions, and what is enlightenment other than reality? Recognizing this, we can naturally receive even more blessings.
Then if we find ourselves feeling overwhelmed during the day, we can give ourselves a few minutes in the rest room to reconnect to this increasingly familiar clarity and serenity. There are plenty of natural pauses in the day if we know how to use them – if instead of pathologically filling them up with texting, FOMO, etc, we go in confidently toward the heart instead. For our heart is our true home and resting place, where gradually we will come to see that we already have everything we need.
Then whenever anger or self-disparagement arises, we acknowledge it, but we know there is such a lot more to me because I‘ve seen it, and I remember it. (This is mindfulness.) I know it’s there. I am on a forward progression. I know where I’m headed. These feelings are not going to stop me in my journey even if, for now, they insist on coming along for the ride.
We need this patience with ourselves, for over-expecting is a recipe for disappointment. How long or short it takes to fully realize our potential doesn’t matter, we just keep going, it just gets better.
Within an appreciation of who we are, we accept what comes our way, knowing that life is full of challenges, big and small, and it’s the same for everyone; we are not going to be the exception.
At the beginning of Great Treasury of Merit, before we get going even on breathing meditation (let alone all the beautiful Sutra and Tantra states of mind), we are advised to look at what is going on in our mind:
One of Je Tsongkhapa’s questions was “What is the most important thing to do at the beginning of a meditation session?” The Panchen Lama replied that we should begin by examining our mind. Sometimes the mere act of examining the mind, if it is done conscientiously, will pacify our distractions. ~ page 46.
We are not papering over what is in the mind or immediately expelling it by, for example, breathing it out with the dark smoke of breathing meditation (useful as that can go on to be); but just turning inward to watch it. And this alone can reduce the distractions of delusion, especially if we do it in the ways explained in these articles.
As mentioned earlier, there are many ways to transform our painful feelings, but the first step is to learn patient acceptance with whatever is arising – accept it is there and let it be without freaking out. If we can do this — if we can tolerate the thoughts in our own mind and stop identifying with them — then we can relax and they relax too. We see that they are not as solid as we thought, that they are empty. But for as long as we are holding onto them tightly, and making them solid, how are we supposed to let them go?
We have to understand and accept what is going on with our thoughts because that iswhat is going on. Then, once we’ve relaxed, we can use what we have seen to discover where these thoughts are coming from, what they are holding onto (including some noxious sense of ourselves), how they upset our natural peace, and how we can change them to move in a new direction.
As soon as our thoughts change, everything changes. It is amazing sometimes, after months of battling, to see how a problem just isn’t there any more, simply because the delusion has gone. The problem felt so real, so insurmountable, but now it is no longer appearing. At those times, I think it’s important to pause to relish the liberation we feel, understanding that there is plenty more where this came from. This is both encouraging to our self-confidence (and we need that), and a way to increase our wisdom. We realize that there is nothing behind our empty thoughts, and even our thoughts are empty – free — depending as they do upon their objects.
Hope you’re enjoying these articles on mindfulness, there are a few more on their way. Meantime, I am also enjoying your comments here and on Facebook, thank you.
To me the spiritual path seems largely a process of letting go – first of the expectations that this life is the be all and end all of existence, then of the expectations of samsara working out, then of the expectations that our happiness comes first, then of the expectations that everything is as really happening as it appears, then of the expectations that everything is as ordinary and impure as it appears.
If we want to feel free, it is time to let go. Stop elaborating. Stop grasping. And when I think these thoughts, I feel tremendously relieved as I don’t have to make something unworkable work, and can instead abide in the beautiful, relaxing Dharma minds of love, compassion, wisdom, bliss and emptiness, Tantric pure view, hanging out with holy beings who are already here day and night. This is what refuge really means to me.
One of life’s little challenges
However, I wrote this first bit after a peaceful meditation, and now my plane to Heathrow has been delayed indefinitely, possibly even cancelled — so I need urgently to think it out in the field as well…
For right now I am feeling rather attached to the happiness of this life wherein planes are supposed to go on time, in which case this delay is very annoying.
I am attached to samsara working out – “All those other lucky people whose planes are not delayed, ‘Zones 1, 2, and 3 now boarding for Salt Lake City!’, they must be feeling great around about now, life is working for them, why not for me, why didn’t those airplane people figure out they needed this part earlier?!”
I am attached to my own happiness over and above the happiness of the people waiting (surprisingly patiently) around me, who didn’t even seem to raise an eyebrow when the announcement was made, whereas I was thinking, “Oh b****** hell, poor old me!”
I am attached to the idea of a real plane missing a real part that is being flown in on another real plane from a real city called San Francisco, and then real people have to replace this real part in monotonous real time, all of which real time I am really having to wait around, not able to just rest and be, really wanting to leave this crowded airport and go to real England NOW.
Plus, this place is grimy, it is not a blissful Pure Land at all – full of fast food, tired looking people, stuffy air, screaming kids, grubby carpets, and no Tantric Deities or celestial mansions in sight.
I’ll let you know if and how I turn this around in the next several hours. I know I can and will probably have to because it is no fun being stuck here otherwise. That’s the whole point. The grasping is what is causing the pain, not the situation, which has no existence from its own side. Only the grasping is the problem.
Refuge is deep, deep relaxation. We can let the Three Jewels take over. We can surrender to Dharma experiences that are guaranteed to lift the mind and make us happy; to omniscient, blissful, unchangingly supportive friends, the Buddhas; and to Sangha, many of whom have already figured these things out and would be very cheerful waiting here in the airport.
Two hours later: Thoughts so far …
As I was walking around this ever-changing, dreamlike terminal, I remembered that this is all coming from my own karmic seeds and doesn’t exist outside my mind; there is instant relief in that thought. Why would I expect anything different, I created the causes for these appearances to my mind, no one else did. Also, whatever they are, they are not inherently any more good or bad than any other appearances, it just depends what I make of them.
And I’m already getting thought aid from suspected emanations functioning as Sangha Jewels. A couple of tweens have been hogging 3 out of the 4 precious plugs for the last 3 hours playing a mindless video game so I was in danger of (a) running out of computer juice and (b) getting annoyed with them, also not conducive to the happiness of this life. But then a charming young couple offered me one of their chairs and their plug, “That’s got to give you some peace of mind, right!”, and we have all just agreed that “it is what it is”, and, as the bloke said, “There is no point grumping about it, it won’t change anything. And there’s definitely no point getting angry with those poor guys at the counter.” A kid just said, “Dad, I’m bored”, and his dad replied, “Things go wrong, you have to get used to it.” A South American Catholic nun was asking me what had been said in the announcement and she looked serenely full of patience when I told her, even though she is now going to miss her connecting flight. A lot of people are finding solace in their gadgets, some in their books, one guy chuckling opposite me at a comedy show, others chatting and joking around – the kindness of others keeping them entertained. Maybe this is the best hangout in town!?
We were given a $19 voucher for food and, samsara’s pleasures being deceptive, that free money burned a hole in my pocket as I felt I had to spend it on a rather large pizza, the only place that was still open, and I really don’t need pizza right now, I already had potato wedges while waiting earlier. But in the line I met an enthusiastic British Airways plane technician who told me that last week the same thing happened and people were put in hotels for, get this, TWO days, while they waited for their aircraft to be fixed with a landing light. Our broken part is more complicated, something to do with the nose (not) going up; so he cheerily told me that he hoped it wasn’t even longer a wait this time as people are missing connecting flights, missing cruises, missing big events … and he is quite right. I can afford to “miss” two days in England, I can spend them in a hotel if needs be. I am not exactly in Iraq right now fleeing for my life from ISIS. Looking around, I can see an old man trying hard to get his head comfortable, and the woman opposite me said, “I wish he had a pillow.” My compassion is kicking in and that is protecting my mind.
And this is a perfect opportunity to practice that experiment explained here. In Eight Steps, it says that we can focus on the gold of people’s Buddha nature, their limitless potential, rather than their faults, which in any case are the faults of their delusions, not them (including those tweens! Their real nature is limitless compassion and freedom, not adolescent self-absorption!)
Buddha compared our Buddha nature to a gold nugget in dirt, because no matter how disgusting a person’s delusions may be, the real nature of their mind remains undefiled, like pure gold… Whenever we meet other people, instead of focusing on their delusions we should focus on the gold of their Buddha nature. This will not only enable us to regard them as special and unique but will also help bring out their good qualities. ~Eight Steps to Happiness p. 82
Not focusing on others’ faults for me also includes the faults of people seeming just ordinary. If we know about Tantra, we can see their Buddha nature as already actualized. I am therefore surrounded by very unordinary Heroes and Heroines, Tantric Buddhas, and am a Space Goer myself.
Latest announcement (now shortly before midnight): the plane with the part has just left SF (just left?!!!) and will be here at 1am. Heigh ho. Then it has to be fixed. People actually chuckled — they must be Heroes and Heroines.