Sunday Meditation Group
December 25
-"The Action of Compassion"
-cultivating the sublime abiding of compassion.....
-when there suffering/pain/difficulty we cultivate compassion for ourselves (and others).....
-we seek to connect to the heart ... to the sublime abiding of compassion.....
-compassion, in the Buddha's teaching, is the heart's response to suffering/pain ... it's expressed by the deep, innate wish that we have to be free from suffering/pain.....
-compassion for ourselves.....
-we cultivate compassion for ourselves in response to our suffering/pain.....
-the suffering/pain that's inherent in life.....
-the suffering of illness/aging/death/separation....
-the suffering, known as dukkha, of the four noble truths.....
-the suffering we experience when the heart is blocked.....
-the suffering that's caused by our clinging....
-the suffering that takes shape in our stories/narratives.....
-cutivating action informed by compassion.....
-we learn to take action informed by compassion for ourselves....
-heedfulness.....
-the practice of heedfulness enables us to take action informed by compassion.....
-reflection.....
-in practicing heedfulness, we reflect on our actions.....
-we ask questions such as.....
-are my actions an expression of compassion for myself...?
-what actions can i take that will be an expression of compassion for myself....?
-what actions do i take that are an expression of non-compassion for myself....?
-actions informed by non-compassion.....
-it's important to reflect to see how we engage in actions that are an expression of non-compassion for ourselves....
-actions informed by ill-will/aversion toward ourselves....
-actions that cause harm/affliction for ourselves.....
-in practicing heedfulness, in reflecting on our actions, in looking to see if our actions are an expression of compassion, we look at our actions....
-over the long haul.....
-the "macro" level.....
-from day to day.....
-from moment to moment.....
-reading.....
-"Living in Peace" (Ajaan Lee)
"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'
"So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain."
(MN 36)
Better
than if there were thousands
of meaningless words is
one
meaningful
word
that on hearing
brings peace.
Better
than if there were thousands
of meaningless verses is
one
meaningful
verse
that on hearing
brings peace.
And better than chanting hundreds
of meaningless verses is
one
Dhamma-saying
that on hearing
brings peace.
(Dhp VIII)
-"The Action of Compassion"
-cultivating the sublime abiding of compassion.....
-when there suffering/pain/difficulty we cultivate compassion for ourselves (and others).....
-we seek to connect to the heart ... to the sublime abiding of compassion.....
-compassion, in the Buddha's teaching, is the heart's response to suffering/pain ... it's expressed by the deep, innate wish that we have to be free from suffering/pain.....
-compassion for ourselves.....
-we cultivate compassion for ourselves in response to our suffering/pain.....
-the suffering/pain that's inherent in life.....
-the suffering of illness/aging/death/separation....
-the suffering, known as dukkha, of the four noble truths.....
-the suffering we experience when the heart is blocked.....
-the suffering that's caused by our clinging....
-the suffering that takes shape in our stories/narratives.....
-cutivating action informed by compassion.....
-we learn to take action informed by compassion for ourselves....
-heedfulness.....
-the practice of heedfulness enables us to take action informed by compassion.....
-reflection.....
-in practicing heedfulness, we reflect on our actions.....
-we ask questions such as.....
-are my actions an expression of compassion for myself...?
-what actions can i take that will be an expression of compassion for myself....?
-what actions do i take that are an expression of non-compassion for myself....?
-actions informed by non-compassion.....
-it's important to reflect to see how we engage in actions that are an expression of non-compassion for ourselves....
-actions informed by ill-will/aversion toward ourselves....
-actions that cause harm/affliction for ourselves.....
-in practicing heedfulness, in reflecting on our actions, in looking to see if our actions are an expression of compassion, we look at our actions....
-over the long haul.....
-the "macro" level.....
-from day to day.....
-from moment to moment.....
-reading.....
-"Living in Peace" (Ajaan Lee)
"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'
"So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain."
(MN 36)
Better
than if there were thousands
of meaningless words is
one
meaningful
word
that on hearing
brings peace.
Better
than if there were thousands
of meaningless verses is
one
meaningful
verse
that on hearing
brings peace.
And better than chanting hundreds
of meaningless verses is
one
Dhamma-saying
that on hearing
brings peace.
(Dhp VIII)
-teacher donation....
-ways you can make a donation to the teacher:
-PayPal ... directly at PayPal by using the address: pdoobinin@gmail.com (this is the preferred method; please select the 'personal/family & friends' option)
-PayPal or credit card ... by using the button on the Support page.....
-by check ... by sending a check made out to Peter Doobinin to:
Peter Doobinin
PO Box 1098
New York NY 10009
Thank you! Your generosity is very much appreciated!
-teacher donation....
-ways you can make a donation to the teacher:
-PayPal ... directly at PayPal by using the address: pdoobinin@gmail.com (this is the preferred method; please select the 'personal/family & friends' option)
-PayPal or credit card ... by using the button on the Support page.....
-by check ... by sending a check made out to Peter Doobinin to:
Peter Doobinin
PO Box 1098
New York NY 10009
Thank you! Your generosity is very much appreciated!
December 18
-"A Spiritual Life"
-the Buddha's story.....
-at the age of 29, the Buddha set out to live a spiritual life.....
-he was inspired, leaving the confined world of his life as a prince, by the four "divine messengers"....
-the first three messengers, in the form of illness, aging & death, enabled the Buddha to develop the insight into the limitiations of the conditioned realm.....
-he realized the limitations of the things of the world.....
-he was inspired, in seeing a contemplative, to follow a spiritual path....
"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness." (MN 36)
-after following ascetic disciplines for 6 years, the Buddha realized the limitations of this way of life.....
-he was not able to attain the spiritual growth that he sought....
-in his awakening, he realized that a spiritual life, a life of transcendent happiness, must be found through.....
1- action......
2- action, specifically, informed by the heart, the qualities of compassion & lovingkindness....
3- abandoning that which was blocking the heart ... what he called dukkha: the quality of clinging rooted in aversion and desire....
-reflections.....
-what is my priority to spiritual growth....?
-what is my commitment to living a spiritual life....?
-what are my resistances to living my life along spiritual lines....?
-do I think of my dharma practice in terms of a way of living a spiritual life....?
-reading.....
-"Affirming the Truths of the Heart" (Thanissaro Bhikkhu)....
-"A Spiritual Life"
-the Buddha's story.....
-at the age of 29, the Buddha set out to live a spiritual life.....
-he was inspired, leaving the confined world of his life as a prince, by the four "divine messengers"....
-the first three messengers, in the form of illness, aging & death, enabled the Buddha to develop the insight into the limitiations of the conditioned realm.....
-he realized the limitations of the things of the world.....
-he was inspired, in seeing a contemplative, to follow a spiritual path....
"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness." (MN 36)
-after following ascetic disciplines for 6 years, the Buddha realized the limitations of this way of life.....
-he was not able to attain the spiritual growth that he sought....
-in his awakening, he realized that a spiritual life, a life of transcendent happiness, must be found through.....
1- action......
2- action, specifically, informed by the heart, the qualities of compassion & lovingkindness....
3- abandoning that which was blocking the heart ... what he called dukkha: the quality of clinging rooted in aversion and desire....
-reflections.....
-what is my priority to spiritual growth....?
-what is my commitment to living a spiritual life....?
-what are my resistances to living my life along spiritual lines....?
-do I think of my dharma practice in terms of a way of living a spiritual life....?
-reading.....
-"Affirming the Truths of the Heart" (Thanissaro Bhikkhu)....
December 4
-"Joy in Life"
-reflection on the preciousness of life.....
-as dharma students we learn to reflect on the preciousness of life on a regular, hopefully daily, basis.....
-the basic elements of the reflection include....
1- reflection on the blessing of life.....
-remembering that life is brief.....
-remembering the preciousness of life....
2- cultivating gratitude for the blessing of life....
3- cultivating the sublime attitude of joy/appreciation.....
-mindfulness of death.....
-practicing mindfulness of death supports our efforts to cultivate an understanding of the preciousness of life.....
-as the Buddha encourages the monks in the “Mindfulness of Death Sutta” (AN 6.19)…….
"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."
-in practicing mindfulness of death, we are remembering that we will die ... that all beings will die....
-we learn, in being mindful of the body, to reflect on the body’s impermanent nature….
-the body arises, changes, passes….
-the understanding (insight) into the body’s unavoidable death enables us to…..
-develop a sense of urgency….
-as we cultivate insight into the body’s unavoidable death, we develop a sense of urgency … we realize our time in the life is limited, and we are motivated to make the most of the time we have….
-we are motivated to prioritize our dharma practice….
-we are motivated to do what is necessary to alleviate suffering….
-we are motivated to do what is necessary to know true happiness…..
-develop equanimity....
-understanding the body's impermanent nature....
-develop joy…..
-as we come to fully understand that the body will die, we learn to appreciate the blessing of each moment of life….
-we take joy in life….
-listening......
-"A Sense of Urgency" (from the November daylong retreat)
-reading.....
-"Life is Short" (from The Skill of Living)....
-"Joy in Life"
-reflection on the preciousness of life.....
-as dharma students we learn to reflect on the preciousness of life on a regular, hopefully daily, basis.....
-the basic elements of the reflection include....
1- reflection on the blessing of life.....
-remembering that life is brief.....
-remembering the preciousness of life....
2- cultivating gratitude for the blessing of life....
3- cultivating the sublime attitude of joy/appreciation.....
-mindfulness of death.....
-practicing mindfulness of death supports our efforts to cultivate an understanding of the preciousness of life.....
-as the Buddha encourages the monks in the “Mindfulness of Death Sutta” (AN 6.19)…….
"Therefore you should train yourselves: 'We will dwell heedfully. We will develop mindfulness of death acutely for the sake of ending the effluents.' That is how you should train yourselves."
-in practicing mindfulness of death, we are remembering that we will die ... that all beings will die....
-we learn, in being mindful of the body, to reflect on the body’s impermanent nature….
-the body arises, changes, passes….
-the understanding (insight) into the body’s unavoidable death enables us to…..
-develop a sense of urgency….
-as we cultivate insight into the body’s unavoidable death, we develop a sense of urgency … we realize our time in the life is limited, and we are motivated to make the most of the time we have….
-we are motivated to prioritize our dharma practice….
-we are motivated to do what is necessary to alleviate suffering….
-we are motivated to do what is necessary to know true happiness…..
-develop equanimity....
-understanding the body's impermanent nature....
-develop joy…..
-as we come to fully understand that the body will die, we learn to appreciate the blessing of each moment of life….
-we take joy in life….
-listening......
-"A Sense of Urgency" (from the November daylong retreat)
-reading.....
-"Life is Short" (from The Skill of Living)....
| life_is_short_skill_of_living_pdf.pdf |
Staying at Savatthi. "Monks, suppose there were four strong archers — well-trained, practiced, & drilled — standing in the four directions, and a man were to come along saying, 'I will catch & bring down the arrows let fly by these four strong archers — well-trained, practiced, & drilled — before they have fallen to the ground.' What do you think? Would that be enough to call him a swift man, endowed with the foremost speed?"
"Even if he were to catch & bring down the arrows let fly by one archer — well-trained, practiced, & drilled — before they fell to the ground, lord, that would be enough to call him a swift man, endowed with the foremost speed, to say nothing of four such archers."
"Faster than the speed of that man, monks, is the speed of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, is the speed of the devas who rush ahead of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, faster than the speed of the devas who rush ahead of the sun & moon, the force of one's life span comes to an end. Thus you should train yourselves: 'We will live heedfully.' That's how you should train yourselves."
(SN 20.6)
"There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.
"'I am subject to illness, have not gone beyond illness.' ...
"'I am subject to death, have not gone beyond death.' ...
"'I will grow different, separate from all that is dear and appealing to me.' ...
"'I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.
"Now, based on what line of reasoning should one often reflect... that 'I am subject to aging, have not gone beyond aging'? There are beings who are intoxicated with a [typical] youth's intoxication with youth. Because of that intoxication with youth, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that youth's intoxication with youth will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am subject to illness, have not gone beyond illness'? There are beings who are intoxicated with a [typical] healthy person's intoxication with health. Because of that intoxication with health, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that healthy person's intoxication with health will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am subject to death, have not gone beyond death'? There are beings who are intoxicated with a [typical] living person's intoxication with life. Because of that intoxication with life, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that living person's intoxication with life will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I will grow different, separate from all that is dear and appealing to me'? There are beings who feel desire and passion for the things they find dear and appealing. Because of that passion, they conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that desire and passion for the things they find dear and appealing will either be entirely abandoned or grow weaker...
"Now, based on what line of reasoning should one often reflect... that 'I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir'? There are beings who conduct themselves in a bad way in body... in speech... and in mind. But when they often reflect on that fact, that bad conduct in body, speech, and mind will either be entirely abandoned or grow weaker...
"Now, a disciple of the noble ones considers this: 'I am not the only one subject to aging, who has not gone beyond aging. To the extent that there are beings — past and future, passing away and re-arising — all beings are subject to aging, have not gone beyond aging.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed.
"Further, a disciple of the noble ones considers this: 'I am not the only one subject to illness, who has not gone beyond illness.'... 'I am not the only one subject to death, who has not gone beyond death.'... 'I am not the only one who will grow different, separate from all that is dear and appealing to me.'...
"A disciple of the noble ones considers this: 'I am not the only one who is owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator; who — whatever I do, for good or for evil, to that will I fall heir. To the extent that there are beings — past and future, passing away and re-arising — all beings are the owner of their actions, heir to their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Whatever they do, for good or for evil, to that will they fall heir.' When he/she often reflects on this, the [factors of the] path take birth. He/she sticks with that path, develops it, cultivates it. As he/she sticks with that path, develops it and cultivates it, the fetters are abandoned, the obsessions destroyed."
(AN 5.57)
November 27
-"The Bright Mind"
-dharma practice is a practice of learning to abide in the present moment.....
-we develop mindfulness of the body .... in an effort to maintain ourselves in the present moment.....
-the first step in develop mindfulness of the body is mindfulness of breathing.....
-proximate cause.....
-our capacity to develop mindfulness of the body & breath ... depends on there being the quality of appreciative joy, brightness, in the mind.....
-appreciative joy…..
-appreciative joy is the heart’s response to our own goodness and the goodness in the world….
-when the heart recognizes goodness, it responds with appreciative joy….
-the mental/emotional quality of gratitude gives rise to the sublime attitude of appreciative joy….
-skill of cultitivaing a bright mind…..
-there are three main elements to the skill of cultivating appreciatve joy/brightness……
1-reflection on blessings….
-we reflect on the blessing of our goodness and the goodness in the world….
-there are four primary ‘categories of blessings’……
a) the blessing of our goodness….
-in Buddhist practice, our goodness is found in the three elements of ‘merit’:
-our generosity….
-our virtue….
-the degree to which we’ve been able to follow the five precepts….
-the degree to which we’ve been able to relate to others with kindness….
-meditation/mental training…..
-specifically, the effort and determination we put forth in the service of abandoning what’s unskillful and cultivating what’s skillful…
b) the blessing of the goodness of others…..
c) the blessing of the dharma….
d) the blessing of life…..
-the preciousness of life.....
2-cultivating gratitude….
-when we reflect on the blessing of our goodness and the goodness in the world … this gives rise to the quality of gratitude….
3-cultivating appreciative joy….
-the sublime attitude … the quality in the heart….
-as with the other sublime attitudes, we develop appreciative by….
a) using fabrication …
b) connecting to a felt sense …
-modes of practice ….
-in meditation….
-brightening the mind…..
-in meditation, we prepare the mind for concentration practice by brightening the mind ….
-reflecting on our goodness and the goodness in the world….
-as described above…..
-during meditation, we might further brighten the mind by reflecting on the blessing of the dharma….
-this is an especially useful tool for deepening concentration…..
-as the end of a period of meditation we might brighten the mind by reflecting on the blessing of our effort & determination….
-in natural meditation…..
-in natural meditation, we can reflect on our blessings and cultivate appreciation….
-when we take skillful action….
-when our goodness and the goodness in the world is manifest….
-when there is an opening, we can reflect….
-when there is a tendency to darkness….
-to balance compassion…..
-skillful action….
-we develop appreciative joy by taking certain actions….
1 -developing our good qualities…..
-by developing our ‘merit’….
-practicing generosity, ethical conduct, meditation….
-these actions lead to brightness to the mind…..
2-associating with wise/admirable beings….
3-hearing the dharma….
-going to a dharma class….
-reading/listening to the dharma….
4- nature…..
-going into nature, the Buddha said, is the easiest way to brighten the mind…..
-reflections…..
-reflection: do I "brighten the mind" before each period of sitting meditation....?
-reflection: do I reflect on the blessing of my own goodness….?
-what are the obstacles I encounter when I attempt to reflect on the blessing of my goodness…?
-reflection: which beings in my life have been a blessing…?
-which beings have shown me kindness….?
-reflection: what actions can I take that will lead to the sublime attitude of appreciative joy…?
-reading.....
-"Brightening the Mind" (from Skillful Pleasure.....
-"The Bright Mind"
-dharma practice is a practice of learning to abide in the present moment.....
-we develop mindfulness of the body .... in an effort to maintain ourselves in the present moment.....
-the first step in develop mindfulness of the body is mindfulness of breathing.....
-proximate cause.....
-our capacity to develop mindfulness of the body & breath ... depends on there being the quality of appreciative joy, brightness, in the mind.....
-appreciative joy…..
-appreciative joy is the heart’s response to our own goodness and the goodness in the world….
-when the heart recognizes goodness, it responds with appreciative joy….
-the mental/emotional quality of gratitude gives rise to the sublime attitude of appreciative joy….
-skill of cultitivaing a bright mind…..
-there are three main elements to the skill of cultivating appreciatve joy/brightness……
1-reflection on blessings….
-we reflect on the blessing of our goodness and the goodness in the world….
-there are four primary ‘categories of blessings’……
a) the blessing of our goodness….
-in Buddhist practice, our goodness is found in the three elements of ‘merit’:
-our generosity….
-our virtue….
-the degree to which we’ve been able to follow the five precepts….
-the degree to which we’ve been able to relate to others with kindness….
-meditation/mental training…..
-specifically, the effort and determination we put forth in the service of abandoning what’s unskillful and cultivating what’s skillful…
b) the blessing of the goodness of others…..
c) the blessing of the dharma….
d) the blessing of life…..
-the preciousness of life.....
2-cultivating gratitude….
-when we reflect on the blessing of our goodness and the goodness in the world … this gives rise to the quality of gratitude….
3-cultivating appreciative joy….
-the sublime attitude … the quality in the heart….
-as with the other sublime attitudes, we develop appreciative by….
a) using fabrication …
b) connecting to a felt sense …
-modes of practice ….
-in meditation….
-brightening the mind…..
-in meditation, we prepare the mind for concentration practice by brightening the mind ….
-reflecting on our goodness and the goodness in the world….
-as described above…..
-during meditation, we might further brighten the mind by reflecting on the blessing of the dharma….
-this is an especially useful tool for deepening concentration…..
-as the end of a period of meditation we might brighten the mind by reflecting on the blessing of our effort & determination….
-in natural meditation…..
-in natural meditation, we can reflect on our blessings and cultivate appreciation….
-when we take skillful action….
-when our goodness and the goodness in the world is manifest….
-when there is an opening, we can reflect….
-when there is a tendency to darkness….
-to balance compassion…..
-skillful action….
-we develop appreciative joy by taking certain actions….
1 -developing our good qualities…..
-by developing our ‘merit’….
-practicing generosity, ethical conduct, meditation….
-these actions lead to brightness to the mind…..
2-associating with wise/admirable beings….
3-hearing the dharma….
-going to a dharma class….
-reading/listening to the dharma….
4- nature…..
-going into nature, the Buddha said, is the easiest way to brighten the mind…..
-reflections…..
-reflection: do I "brighten the mind" before each period of sitting meditation....?
-reflection: do I reflect on the blessing of my own goodness….?
-what are the obstacles I encounter when I attempt to reflect on the blessing of my goodness…?
-reflection: which beings in my life have been a blessing…?
-which beings have shown me kindness….?
-reflection: what actions can I take that will lead to the sublime attitude of appreciative joy…?
-reading.....
-"Brightening the Mind" (from Skillful Pleasure.....
| brightening_the_mind_skillful_pleasure_pdf.pdf |
The Joys of Generosity
New York Insight Online Class
Saturday, December 3
10am – 1pm
Please contact New York Insight for registration information.
The Joys of Generosity
New York Insight Online Class
Saturday, December 3
10am – 1pm
Please contact New York Insight for registration information.
November 20
-"Looking in the Right Places"
-compassion…..
-compassion is one of the sublime abidings.....
-one of the qualities of the heart....
-compassion is the wish, in the heart, to be free from suffering....
-when the heart recognizes suffering, it responds with compassion….
-in this case, suffering includes both the suffering inherent in life (the suffering of sickness/aging/death/separation) and the suffering of the four noble truths: dukkha ... the suffering we bring about by clinging ... the suffering rooted in aversion & desire….
-dukkha ... the suffering of the four noble truths, caused by clinging .... is a state in which we are blocked off from the heart .... our connection to the heart is obscured.....
-cultivating compassion when there is dukkha.....
-the practice reflected in the acronym, ABC, offers a good way to practice cultivating compassion when there is dukkha ... subltle or blatant ...
-Awareness.....
-we bringing awareness to the experience of dukkha/dis-ease....
-in real time, when it arises….
-as it manifests as felt experience in the body…..
-when there is enough space, our innate wisdom can understand the experience of dis-ease....
-we develop the perception of dukkha.....
-as per the teaching on the four noble truths, we perceive "there is suffering"......
-Breath…..
-we center our attention,, after bringing awareness to dis-ease for a few seconds, on the breath…..
-by doing so......
-we maintain a degree of ease.....
-we maintain equanimity....
-a non-reactive state....
-acceptance....
-space.....
-a heightened mind......
-as our concentration strengthens over time, we develop the heightened mind.....
-Compassion.....
-from the vantage point of the breath, the heightened mind, we can cultivate compassion.....
-there are two main components:
1- remembering our wish to be free from dukkha/dis-ease.....
-to be free from clinging.....
-to be free from the aversion/desire that we cling to.....
-we remember our wish to be happy by using fabrication......
-internal verbal fabrication.....
2- we discern the quality of compassion in the heart.....
-we "look into" the heart....
-we discern a felt sense of compassion.....
-gradually, through effort & persistence, we're able to discern the compassion in the heart.....
-reading.....
-"The Key of Compassion" (from The Skill of Living).....
-"Looking in the Right Places"
-compassion…..
-compassion is one of the sublime abidings.....
-one of the qualities of the heart....
-compassion is the wish, in the heart, to be free from suffering....
-when the heart recognizes suffering, it responds with compassion….
-in this case, suffering includes both the suffering inherent in life (the suffering of sickness/aging/death/separation) and the suffering of the four noble truths: dukkha ... the suffering we bring about by clinging ... the suffering rooted in aversion & desire….
-dukkha ... the suffering of the four noble truths, caused by clinging .... is a state in which we are blocked off from the heart .... our connection to the heart is obscured.....
-cultivating compassion when there is dukkha.....
-the practice reflected in the acronym, ABC, offers a good way to practice cultivating compassion when there is dukkha ... subltle or blatant ...
-Awareness.....
-we bringing awareness to the experience of dukkha/dis-ease....
-in real time, when it arises….
-as it manifests as felt experience in the body…..
-when there is enough space, our innate wisdom can understand the experience of dis-ease....
-we develop the perception of dukkha.....
-as per the teaching on the four noble truths, we perceive "there is suffering"......
-Breath…..
-we center our attention,, after bringing awareness to dis-ease for a few seconds, on the breath…..
-by doing so......
-we maintain a degree of ease.....
-we maintain equanimity....
-a non-reactive state....
-acceptance....
-space.....
-a heightened mind......
-as our concentration strengthens over time, we develop the heightened mind.....
-Compassion.....
-from the vantage point of the breath, the heightened mind, we can cultivate compassion.....
-there are two main components:
1- remembering our wish to be free from dukkha/dis-ease.....
-to be free from clinging.....
-to be free from the aversion/desire that we cling to.....
-we remember our wish to be happy by using fabrication......
-internal verbal fabrication.....
2- we discern the quality of compassion in the heart.....
-we "look into" the heart....
-we discern a felt sense of compassion.....
-gradually, through effort & persistence, we're able to discern the compassion in the heart.....
-reading.....
-"The Key of Compassion" (from The Skill of Living).....
| key_of_compassion_skill_of_living_pdf.pdf |
"Now, Kalamas, one who is a disciple of the noble ones — thus devoid of greed, devoid of ill will, undeluded, alert, & resolute — keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
(AN 3.65)
November 13
-"Ease of Being"
-ease of being .... peace ... is elemental to happiness of heart.....
-as dharma students we learn to "train for peace"....
-in meditation, we learn to establish a foundation in ease of being…..
-in our daily lives (natural meditation), we seek to continue to cultivate ease of being.....
-in cultivating ease of being, in all postures, we.....
1-maintain mindfulness of breath/body….
-maintain an easeful breath….
-maintain an easeful, pleasurable abiding in in the body….
2-see dis-ease...…
-bringing awareness to dis-ease.…..
-blatant and subtle….
-ABC.....
-we can think of the practice of bringing awareness to dis-ease in terms of the acronym ABC....
-Awareness.....
-bringing awareness to the experience of dis-ease....
-in real time, when it arises….
-as it manifests as felt experience in the body…..
-not analyzing, fixing, trying to get rid of....
-allowing our innate wisdom to understand....
-when we're able to bring simple awareness to dis-ease....
-we change our relationship to it....
-there is space....
-there is a freedom from the dis-ease....
-there is peace.....
-when there is enough space, our innate wisdom can understand the experience of dis-ease....
-we see what it's like when we're not holding on.....
-we see our potential for not holding on....
-there is an opportunity for transcendent wisdom.....
-Breath…..
-we center our attention,, after bringing awareness to dis-ease for a few seconds, on the breath…..
-we thereby maintain a degree of space.....
-we maintain ease of being....
-Compassion.....
-we "look into" the heart....
-when there's space ... we can discern compassion.....
-listening.....
-"Awareness, Breath, Compassion" (from the April Eight-Day Retreat).....
-reading.....
So you have to contemplate to find peace. What people usually refer to as peace is simply the calming of the mind, not the calming of the defilements. You're just sitting on top of your defilements, like a rock sitting on the grass. The grass can't grow because the rock is sitting on it. In three or four days you take the rock off the grass and it starts growing again. The grass didn't really die. It was just suppressed. The same holds for sitting in concentration: The mind is calmed but the defilements aren't, which means that concentration isn't for sure. To find real peace you have to contemplate. Concentration is one kind of peace, like the rock sitting on the grass. You can leave it there many days but when you pick it up the grass starts growing again. That's only temporary peace. The peace of discernment is like never picking up the rock, just leaving it there where it is. The grass can't possibly grow again. That's real peace, the calming of the defilements for sure. That's discernment.
(Ajahn Chah)
True insight can be established without a dependence on memory, conceptual thought or language. True insight is rather a quality of vision, a quality of attitude, and attitude is not a concept. It is a way of seeing, a way of being. It is an awakened knowing, awareness itself, rather than knowing about things.
(Ajahn Amaro)
"Whatever you experience, simply be aware of it."
(Ajaan Fuang)
November Daylong Retreat
Saturday, November 19
PS 3, Hudson & Grove Streets, NYC
10am – 5pm
fee by donation
-"Ease of Being"
-ease of being .... peace ... is elemental to happiness of heart.....
-as dharma students we learn to "train for peace"....
-in meditation, we learn to establish a foundation in ease of being…..
-in our daily lives (natural meditation), we seek to continue to cultivate ease of being.....
-in cultivating ease of being, in all postures, we.....
1-maintain mindfulness of breath/body….
-maintain an easeful breath….
-maintain an easeful, pleasurable abiding in in the body….
2-see dis-ease...…
-bringing awareness to dis-ease.…..
-blatant and subtle….
-ABC.....
-we can think of the practice of bringing awareness to dis-ease in terms of the acronym ABC....
-Awareness.....
-bringing awareness to the experience of dis-ease....
-in real time, when it arises….
-as it manifests as felt experience in the body…..
-not analyzing, fixing, trying to get rid of....
-allowing our innate wisdom to understand....
-when we're able to bring simple awareness to dis-ease....
-we change our relationship to it....
-there is space....
-there is a freedom from the dis-ease....
-there is peace.....
-when there is enough space, our innate wisdom can understand the experience of dis-ease....
-we see what it's like when we're not holding on.....
-we see our potential for not holding on....
-there is an opportunity for transcendent wisdom.....
-Breath…..
-we center our attention,, after bringing awareness to dis-ease for a few seconds, on the breath…..
-we thereby maintain a degree of space.....
-we maintain ease of being....
-Compassion.....
-we "look into" the heart....
-when there's space ... we can discern compassion.....
-listening.....
-"Awareness, Breath, Compassion" (from the April Eight-Day Retreat).....
-reading.....
So you have to contemplate to find peace. What people usually refer to as peace is simply the calming of the mind, not the calming of the defilements. You're just sitting on top of your defilements, like a rock sitting on the grass. The grass can't grow because the rock is sitting on it. In three or four days you take the rock off the grass and it starts growing again. The grass didn't really die. It was just suppressed. The same holds for sitting in concentration: The mind is calmed but the defilements aren't, which means that concentration isn't for sure. To find real peace you have to contemplate. Concentration is one kind of peace, like the rock sitting on the grass. You can leave it there many days but when you pick it up the grass starts growing again. That's only temporary peace. The peace of discernment is like never picking up the rock, just leaving it there where it is. The grass can't possibly grow again. That's real peace, the calming of the defilements for sure. That's discernment.
(Ajahn Chah)
True insight can be established without a dependence on memory, conceptual thought or language. True insight is rather a quality of vision, a quality of attitude, and attitude is not a concept. It is a way of seeing, a way of being. It is an awakened knowing, awareness itself, rather than knowing about things.
(Ajahn Amaro)
"Whatever you experience, simply be aware of it."
(Ajaan Fuang)
November Daylong Retreat
Saturday, November 19
PS 3, Hudson & Grove Streets, NYC
10am – 5pm
fee by donation
November 6
-"The Blessing of Patience"
-patience…..
-patience is one of the ten paramis ... the skillful qualities that we seek to develop than will lead us to the development of concentration, discernment, and release from suffering.....
-in the Buddha's teaching patience is thought of as "endurance".....
-we can think of patience as “enduring the disagreeable”…..
-“disagreeable” experience falls into three categories:
1-other beings….
-when they commit wrongs, present difficulty….
-we can sometimes include ourselves here….
2-hardships…
- for example: illness, loss of work, etc…..
-hardship is blatant ... and subtle (for instance, the subway breaking down ... a long line in the bank....)….
3-dharma practice….
-dharma practice evolves slowly, gradually ... this is often disagreeable to us....
-developing patience.....
-we develop patience by following these simple steps....
1-seeing impatience…..
-bringing awareness to it, in real time, when it arises….
-labeling it…..
2-centering in the breath/body….
-finding calmness…..
-asserting present moment awareness ... for instance, reminding ourselve to "be here".....
-in meditation.....
-it is useful in meditation to be mindful of when we are impatient....
-when, for instance, we are impatient with how the meditation is going ... when we are dealing with the hindrances ... when we are having difficulty developing concentration.....
-in doing so, in addition to supporting our ability to develop concentration, we learn to develop the skill of patience....
-taking a deeper look….
-we can take a deep look at impatience, when it arises, by….
1-seeing impatience….
2-recognizing the disagreeable….
-recognizing the disagreeable nature of the experience…..
-seeing the aversion to the disagreeable experience….
3-seeing the drawbacks of the impatience….
3-centering in present moment ... in the breath/body.....
4-inclining to the present moment ... and acceptance of the present moment….
5-seeing what the present moment is like....
-noticing what it's like to be present, awake.....
-noticing the ease/peace that comes when we let go of impatience....
-noticing our connection to the heart....
-often times, when seeing impatience ... and then grounding in the breath ... it is helpful to assert the movement to the present moment....
-we can do this, for example, by noting "right now" or "right here" as we come back to the breath....
-we can urge ourselves to pay attention to the moment ... to find the ease, happiness in the present moment....
-reading.....
-"Enduring the Disagreeable" from The Skill of Living.....
-"The Blessing of Patience"
-patience…..
-patience is one of the ten paramis ... the skillful qualities that we seek to develop than will lead us to the development of concentration, discernment, and release from suffering.....
-in the Buddha's teaching patience is thought of as "endurance".....
-we can think of patience as “enduring the disagreeable”…..
-“disagreeable” experience falls into three categories:
1-other beings….
-when they commit wrongs, present difficulty….
-we can sometimes include ourselves here….
2-hardships…
- for example: illness, loss of work, etc…..
-hardship is blatant ... and subtle (for instance, the subway breaking down ... a long line in the bank....)….
3-dharma practice….
-dharma practice evolves slowly, gradually ... this is often disagreeable to us....
-developing patience.....
-we develop patience by following these simple steps....
1-seeing impatience…..
-bringing awareness to it, in real time, when it arises….
-labeling it…..
2-centering in the breath/body….
-finding calmness…..
-asserting present moment awareness ... for instance, reminding ourselve to "be here".....
-in meditation.....
-it is useful in meditation to be mindful of when we are impatient....
-when, for instance, we are impatient with how the meditation is going ... when we are dealing with the hindrances ... when we are having difficulty developing concentration.....
-in doing so, in addition to supporting our ability to develop concentration, we learn to develop the skill of patience....
-taking a deeper look….
-we can take a deep look at impatience, when it arises, by….
1-seeing impatience….
2-recognizing the disagreeable….
-recognizing the disagreeable nature of the experience…..
-seeing the aversion to the disagreeable experience….
3-seeing the drawbacks of the impatience….
3-centering in present moment ... in the breath/body.....
4-inclining to the present moment ... and acceptance of the present moment….
5-seeing what the present moment is like....
-noticing what it's like to be present, awake.....
-noticing the ease/peace that comes when we let go of impatience....
-noticing our connection to the heart....
-often times, when seeing impatience ... and then grounding in the breath ... it is helpful to assert the movement to the present moment....
-we can do this, for example, by noting "right now" or "right here" as we come back to the breath....
-we can urge ourselves to pay attention to the moment ... to find the ease, happiness in the present moment....
-reading.....
-"Enduring the Disagreeable" from The Skill of Living.....
| enduring_the_disagreeable_skill_of_living_pdf.pdf |
You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.
Ardently doing
what should be done today,
for — who knows? — tomorrow
death.
There is no bargaining
with Mortality & his mighty horde.
Whoever lives thus ardently,
relentlessly
both day & night,
has truly had an auspicious day:
so says the Peaceful Sage.
(MN 131)
October 30
-"Unconditioned Happiness"
-key elements of dharma practice…..
1-to cultivate parami.....
-the skillful qualities including generosity, ethical conduct, renunciation, truthfulness, effort, determination, discernment, lovingkindness, patience, equanimity….
-to know the joy of our goodness….
2-to cultivate concentration, specifically the qualities of jhana.....
-by practicing the steps of breath meditation.....
3-to learn to maintain present moment awareness and the qualities of jhana in all postures.....
4-to develop in skillful action.....
-action informed by wisdom, compassion, lovingkindness....
-by practicing heedfulness....
5- to cultivate wisdom....
-practicing in accord with the Buddha's teaching on the four noble truths....
-learning to comprehend and thereby abandon what we're doing that's blocking us from the heart....
6-to know transcendent happiness.....
-the state of consciousness/awareness that becomes available to us as we learn to abandon what we're doing that's blocking us from the heart.....
-unconditioned happiness.....
"Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."
(Ud 1.10)
Where water, earth,
fire, & wind
have no footing:
There the stars don't shine,
the sun isn't visible.
There the moon doesn't appear.
There darkness is not found.
And when a sage,
a brahman through sagacity,
has realized [this] for himself,
then from form & formless,
from bliss & pain,
he is freed.
(Ud 1.10)
'Just as if there were a roofed house or a roofed hall having windows on the north, the south, or the east. When the sun rises, and a ray has entered by way of the window, where does it land?'
'On the western wall, lord.'
'And if there is no western wall...?'
'On the ground, lord.'
'And if there is no ground...?'
'On the water, lord.'
'And if there is no water...?'
'It does not land, lord.'
(SN 12.64)
Consciousness without feature,
without end,
luminous all around:
Here water, earth, fire, & wind have no footing.
Here long & short
coarse & fine
fair & foul
name & form
are, without remnant,
brought to an end.
of (the activity of) consciousness,
each is here brought to an end.
(DN 11)
Sister Patacara:
Washing my feet, I noticed
the
water.
And in watching it flow from high
to
low,
my heart was composed
like a fine thoroughbred steed.
Then taking a lamp, I entered the hut,
checked the bedding,
sat down on the bed.
And taking a pin, I pulled out the wick:
Like the flame's unbinding
was the liberation
of awareness.
(Thig 5.10)
Where Everything is Music (Rumi)
Don’t worry about saving these songs!
And if one of our instruments breaks,
it doesn’t matter.
We have fallen into the place
where everything is music.
The strumming and the flute notes
rise into the atmosphere,
and even if the whole world’s harp
should burn up, there will still be
hidden instruments playing.
So the candle flickers and goes out.
We have a piece of flint, and a spark.
This singing art is sea foam.
The graceful movements come from a pearl
somewhere on the ocean floor.
Poems reach up like spindrift and the edge
of driftwood along the beach, wanting!
They derive
from a slow and powerful root
that we can’t see.
Stop the words now.
Open the window in the centre of your chest,
and let the spirits fly in and out.
TS Eliot/Four Quartets (Little Gidding)
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
Through the unknown, remembered gate
When the last of earth left to discover
Is that which was the beginning;
At the source of the longest river
The voice of the hidden waterfall
And the children in the apple-tree
Not known, because not looked for
But heard, half-heard, in the stillness
Between two waves of the sea.
Quick now, here, now, always–
A condition of complete simplicity
(Costing not less than everything)
And all shall be well and
All manner of thing shall be well
When the tongues of flame are in-folded
Into the crowned knot of fire
And the fire and the rose are one.
October 23
-"Remembering Your Wish to Be Happy"
-instruction for lovingkindness (metta) meditation…..
-in lovingkindness meditation, we seek to connect to the heart quality of metta….
-we seek to connect, specifically, to our wish to be happy….
-and our wish for others – all beings – that they be happy….
-there are two steps to the practice:
1-fabrication….
2-felt sense…..
-fabrication…..
-we use fabrication to reflect on our wish to be happy (and our wish for others)…..
-we use thinking … or visual images…..
-the technical term is “internal verbal fabrication”…..
-essentially, we remind ourselves of our wish to be happy (and our wish for others)….
-modes of fabrication…..
-general fabrication…..
-using words/phrases/sentences that help to remind you of your wish to be happy…..
-visualization…..
-reflecting on our wish to be happy we may want to use a visualization…..
-classically, we visualize a time when we experienced true happiness...
-typically, we choose a time when we were a child....
-in reflecting, we remember that we've experienced true happiness ... and, in turn, we remember our wish to know this true happiness now....
-phrases…..
-we can also use “metta” phrases to help us connect to the wish to be happy…..
-some examples of phrases:
-“may I be happy of heart…”
-“may I be safe and protected….”
-“may I be healthy and strong….”
-“may I live with ease….”
-“may I take care of myself happily….”
-felt sense….
-the use of fabrication leads to the arising of a felt sense in the heart….
-a felt sense of our wish to be happy (and our wish for others)…..
-if/when the felt sense arises, we focus on the felt quality…..
-factors that support skillful fabrication and the arising of felt sense…..
-as the Buddha explains, we should use fabrication … but we should be careful about using too much fabrication….
-we keep it simple….
-we try to find the “right” amount of fabrication….
-if we don’t use enough, we won’t be able to connect….
-if we use too much, we become lost in thought….
-when using fabrication, have an understanding of what the words mean….
-importantly, in reminding ourselves of our wish to be happy, we want to have an understanding of what is meant by “happiness”….
-true happiness….
-happiness of heart….
-when using fabrication, find a sincere inner voice….
-pay attention to the tone of the inner voice…..
-categories of beings…..
-in metta meditation, we reflect on our good wishes, for happiness, for six categories of beings:
-ourselves….
-benefactors….
-dear friends….
-neutral beings….
-difficult beings….
-all beings…..
"Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness."
(MN 19)
-teacher donation....
-ways you can make a donation to the teacher:
-PayPal ... directly at PayPal by using the address: pdoobinin@gmail.com (this is the preferred method; please select the 'personal/family & friends' option)
-PayPal or credit card ... by using the button on the Support page.....
-by check ... by sending a check made out to Peter Doobinin to:
Peter Doobinin
PO Box 1098
New York NY 10009
Thank you! Your generosity is very much appreciated!
-"Remembering Your Wish to Be Happy"
-instruction for lovingkindness (metta) meditation…..
-in lovingkindness meditation, we seek to connect to the heart quality of metta….
-we seek to connect, specifically, to our wish to be happy….
-and our wish for others – all beings – that they be happy….
-there are two steps to the practice:
1-fabrication….
2-felt sense…..
-fabrication…..
-we use fabrication to reflect on our wish to be happy (and our wish for others)…..
-we use thinking … or visual images…..
-the technical term is “internal verbal fabrication”…..
-essentially, we remind ourselves of our wish to be happy (and our wish for others)….
-modes of fabrication…..
-general fabrication…..
-using words/phrases/sentences that help to remind you of your wish to be happy…..
-visualization…..
-reflecting on our wish to be happy we may want to use a visualization…..
-classically, we visualize a time when we experienced true happiness...
-typically, we choose a time when we were a child....
-in reflecting, we remember that we've experienced true happiness ... and, in turn, we remember our wish to know this true happiness now....
-phrases…..
-we can also use “metta” phrases to help us connect to the wish to be happy…..
-some examples of phrases:
-“may I be happy of heart…”
-“may I be safe and protected….”
-“may I be healthy and strong….”
-“may I live with ease….”
-“may I take care of myself happily….”
-felt sense….
-the use of fabrication leads to the arising of a felt sense in the heart….
-a felt sense of our wish to be happy (and our wish for others)…..
-if/when the felt sense arises, we focus on the felt quality…..
-factors that support skillful fabrication and the arising of felt sense…..
-as the Buddha explains, we should use fabrication … but we should be careful about using too much fabrication….
-we keep it simple….
-we try to find the “right” amount of fabrication….
-if we don’t use enough, we won’t be able to connect….
-if we use too much, we become lost in thought….
-when using fabrication, have an understanding of what the words mean….
-importantly, in reminding ourselves of our wish to be happy, we want to have an understanding of what is meant by “happiness”….
-true happiness….
-happiness of heart….
-when using fabrication, find a sincere inner voice….
-pay attention to the tone of the inner voice…..
-categories of beings…..
-in metta meditation, we reflect on our good wishes, for happiness, for six categories of beings:
-ourselves….
-benefactors….
-dear friends….
-neutral beings….
-difficult beings….
-all beings…..
"Whatever a monk keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness."
(MN 19)
-teacher donation....
-ways you can make a donation to the teacher:
-PayPal ... directly at PayPal by using the address: pdoobinin@gmail.com (this is the preferred method; please select the 'personal/family & friends' option)
-PayPal or credit card ... by using the button on the Support page.....
-by check ... by sending a check made out to Peter Doobinin to:
Peter Doobinin
PO Box 1098
New York NY 10009
Thank you! Your generosity is very much appreciated!
October 16
-"Four Elements"
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
(Dhp 299)
-four elements.....
-in the Satipatthana Sutta (MN 10) the Buddha gives instructions for developing mindfulness of the body by practicing mindfulness of the Four Elements (Properties) of earth, liquid, fire, and wind.....
[5] “And further… just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk reflects on this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’
“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in & of itself.”
(MN 10)
-the practice of this exercise, supports our efforts to…..
-develop mindfulness.....
-the exercises provides a way to be mindful of the full body….
-the exercises are especially helpful develop mindfulness of the interior of the body….
-develop equanimity….
-as we learn to discern what the body is composed of (four elements), we cultivate dispassion for the body…..
-we relate to the experiences of the body, including pleasure & pain, including aging/illness/death, emotion, without rebelling against the painful experiences or chasing after the pleasurable experiences….
-we have discernment: we understand that the body is in a process of arising, changing, passing….
-we understand that however the body is, if there’s pain or pleasure, it’s the way it is….
-we don’t take the experiences of the body so personally …we understand that the way the body is, including its impermanent nature, is simply the nature of the body, for all humans…..
-develop insight .....
-we deveop insight into the not-self nature of the body….
-mindfulness of the four elements enables us to see what the body truly is….
-we discern that there is no “me” or “mine” in regard to the body….
-mind states/emotions....
-as we develop mindfulness, equanimity, and insight in being mindful of the four elements ... we bring this mindfulness/equanimity/insight into our mindfulness of all experiences of form....
-including mind states/emotions
-we learn to see mind states/emotions as form (bodily sensation) ... and in turn, we learn to see the not-self nature of the mind states/emotions....
-in this way, we learn to cultivate disenchantment for mind states/emotions.....
-as the Buddha instructs, we should learn to see all experience of form as not-self......
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then the Blessed One, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms. And Ven. Rahula, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms following right behind the Blessed One. Then the Blessed One, looking back at Rahula, addressed him: "Rahula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"
(MN 62)
-instructions for practicing mindfulness of the four elements….
-a good place to practice this mindfulness is during step three of sitting meditaiton....
-the practice can be done at other times as well....
-in sitting meditation, we can practice mindfulness of the four elements....
-ways to practice….
-mindful of the elements in terms of their qualities….
-for instance in being mindfuul of earth element, we are mindful of that which is hard and solid….
-aspects of the qualities are....
-earth element ... heaviness, hardness, solidity....
-liquid element .... wet, coolness....
-fire element ... heat in the body, areas of digestion....
-wind element .... breath, energy, motion in the body....
-mindful of the elements in terms of the body parts that are comprised of each element….
-as per MN 140 (see below)….
-for instance with earth element, we are mindful of head hairs, body hairs, nails, teeth, etc.....
-in bringing mindfulnesss of each body part, we acknowledge that the body is composed of these elements....
-"this is what the body is: earth element...."
-"in this body there is...."
-we reflect on the not-self nature of the body/element: "'This is not mine, this is not me, this is not my self.'
-in developing this mindfulness, the dharma student should improvise in a way that most suits understanding....
-here is a slightly different "list" of body parts of which to be mindful:
-hair ... hair of the body ... teeth ... nails ... skin ... bones(skeleton) ... muscles … tendons … ligaments … cartilage .... brain ... heart … lungs ... liver .... kidneys ... pancreas ... gall bladder ... stomach ... contents of the stomach ... large intestines ... small intestines ... feces ... urine ... fat ... sweat ... oil in the skin … blood ... tears in the eyes ... mucous ... saliva....
"And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that's hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that's hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Anything internal, belonging to oneself, that's liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's liquid, watery, & sustained: This is called the internal liquid property. Now both the internal liquid property & the external liquid property are simply liquid property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that's fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, consumed & tasted gets properly digested; or anything else internal, within oneself, that's fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property & the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.
"And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that's wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that's wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property & the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind."
(MN 140)
-"Four Elements"
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
(Dhp 299)
-four elements.....
-in the Satipatthana Sutta (MN 10) the Buddha gives instructions for developing mindfulness of the body by practicing mindfulness of the Four Elements (Properties) of earth, liquid, fire, and wind.....
[5] “And further… just as a dexterous butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk reflects on this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’
“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in & of itself.”
(MN 10)
-the practice of this exercise, supports our efforts to…..
-develop mindfulness.....
-the exercises provides a way to be mindful of the full body….
-the exercises are especially helpful develop mindfulness of the interior of the body….
-develop equanimity….
-as we learn to discern what the body is composed of (four elements), we cultivate dispassion for the body…..
-we relate to the experiences of the body, including pleasure & pain, including aging/illness/death, emotion, without rebelling against the painful experiences or chasing after the pleasurable experiences….
-we have discernment: we understand that the body is in a process of arising, changing, passing….
-we understand that however the body is, if there’s pain or pleasure, it’s the way it is….
-we don’t take the experiences of the body so personally …we understand that the way the body is, including its impermanent nature, is simply the nature of the body, for all humans…..
-develop insight .....
-we deveop insight into the not-self nature of the body….
-mindfulness of the four elements enables us to see what the body truly is….
-we discern that there is no “me” or “mine” in regard to the body….
-mind states/emotions....
-as we develop mindfulness, equanimity, and insight in being mindful of the four elements ... we bring this mindfulness/equanimity/insight into our mindfulness of all experiences of form....
-including mind states/emotions
-we learn to see mind states/emotions as form (bodily sensation) ... and in turn, we learn to see the not-self nature of the mind states/emotions....
-in this way, we learn to cultivate disenchantment for mind states/emotions.....
-as the Buddha instructs, we should learn to see all experience of form as not-self......
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. Then the Blessed One, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms. And Ven. Rahula, early in the morning, put on his robes and, carrying his bowl and outer robe, went into Savatthi for alms following right behind the Blessed One. Then the Blessed One, looking back at Rahula, addressed him: "Rahula, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"
(MN 62)
-instructions for practicing mindfulness of the four elements….
-a good place to practice this mindfulness is during step three of sitting meditaiton....
-the practice can be done at other times as well....
-in sitting meditation, we can practice mindfulness of the four elements....
-ways to practice….
-mindful of the elements in terms of their qualities….
-for instance in being mindfuul of earth element, we are mindful of that which is hard and solid….
-aspects of the qualities are....
-earth element ... heaviness, hardness, solidity....
-liquid element .... wet, coolness....
-fire element ... heat in the body, areas of digestion....
-wind element .... breath, energy, motion in the body....
-mindful of the elements in terms of the body parts that are comprised of each element….
-as per MN 140 (see below)….
-for instance with earth element, we are mindful of head hairs, body hairs, nails, teeth, etc.....
-in bringing mindfulnesss of each body part, we acknowledge that the body is composed of these elements....
-"this is what the body is: earth element...."
-"in this body there is...."
-we reflect on the not-self nature of the body/element: "'This is not mine, this is not me, this is not my self.'
-in developing this mindfulness, the dharma student should improvise in a way that most suits understanding....
-here is a slightly different "list" of body parts of which to be mindful:
-hair ... hair of the body ... teeth ... nails ... skin ... bones(skeleton) ... muscles … tendons … ligaments … cartilage .... brain ... heart … lungs ... liver .... kidneys ... pancreas ... gall bladder ... stomach ... contents of the stomach ... large intestines ... small intestines ... feces ... urine ... fat ... sweat ... oil in the skin … blood ... tears in the eyes ... mucous ... saliva....
"And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that's hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that's hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property & the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Anything internal, belonging to oneself, that's liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's liquid, watery, & sustained: This is called the internal liquid property. Now both the internal liquid property & the external liquid property are simply liquid property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that's fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, consumed & tasted gets properly digested; or anything else internal, within oneself, that's fire, fiery, & sustained: This is called the internal fire property. Now both the internal fire property & the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.
"And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that's wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that's wind, windy, & sustained: This is called the internal wind property. Now both the internal wind property & the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind."
(MN 140)
|
October Daylong Retreat
Saturday, October 22 PS 3, Hudson & Grove Streets, NYC 10am – 5pm fee by donation |
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October 9
-"Understanding Clinging"
-right view & right resolve.....
-in dharma practice, we learn to develop in right view....
-right view includes the view that ....
-there is a true happiness in life.....
-true happiness is dependent on what we do, our actions.....
-if our actions are skillful, we will know true happiness.....
-skillful actions depend on the quality of the mind/heart....
-skillful actions are informed with the qualities of wisdom/compassion/lovingkindness .....
-we are prevented from happiness ... from skillful action ... because the heart is blocked.....
-the state in which the heart is blocked is known as dukkha.….
-dukkha is cause by our clinging....
-if we can abandon the ways in which we cling, the heart will open ... we will be able to take action informed by wisdom, compassion, lovingkindness ... we will know true happiness.....
-in developing right resolve.....
-we resolve to know true happiness in this life....
-we resolve to take action that will bring us to true happiness ... action informed by wisdom, compassion, lovingkindness....
-we resolve to practice in accord with the four noble truths....
-to comprehend dukkha....
-to abandon the ways in which we cling....
-to know true happiness....
-to develop the path....
-the four ways that we cling.....
-the Buddha identifies four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
-the grasping after external sense pleasures....
-including the thinking about these pleasures....
2-views & opinions.....
3-habits & practices.....
-including conforming to social conventions....
4-self identity views....
-self perception....
-the ways we fill in the blank: "I am _____"
-abandoning the ways in which we cling.....
-we find our way out of clinging by.....
--seeing when we are clinging.....
-recognizing when we are engaging in these four ways of clinging....
-including recognizing when we are involved in thought worlds regarding these ways of clinging.....
-seeing in real time.....
-seeing with equanimity.....
--reflecting on our clinging....
-asking questions.....
-am I looking for happiness in this action/clinging....?
-is there a greater happiness than the happiness that comes from engaging in this kind of action/clinging....?
-is this action that I am engaging in (regarding the four ways of clinging) preventing me from the heart....?
-is this action/clinging leading me away from true happiness....?
-is this action/clinging the best use of my time....?
--replacing the four forms of clinging.....
-replacing the grasping after external sense pleasure with the cultivation of skillful pleasure....
-jhana.....
-replacing the preoccupation with views & opinions with right view.....
-replacing the preoccupation with social conventions with dharma practice....
-meditation....
-seclusion....
-community with admirable beings.....
-replacing self identity view with the reflection on our goodness....
-reflection on our skillful actions....
-merit.....
-generosity.....
-virtue.....
-effort & determination to follow the path.....
-reading....
-"Skillful Pleasure" from Skillful Pleasure....
-"Understanding Clinging"
-right view & right resolve.....
-in dharma practice, we learn to develop in right view....
-right view includes the view that ....
-there is a true happiness in life.....
-true happiness is dependent on what we do, our actions.....
-if our actions are skillful, we will know true happiness.....
-skillful actions depend on the quality of the mind/heart....
-skillful actions are informed with the qualities of wisdom/compassion/lovingkindness .....
-we are prevented from happiness ... from skillful action ... because the heart is blocked.....
-the state in which the heart is blocked is known as dukkha.….
-dukkha is cause by our clinging....
-if we can abandon the ways in which we cling, the heart will open ... we will be able to take action informed by wisdom, compassion, lovingkindness ... we will know true happiness.....
-in developing right resolve.....
-we resolve to know true happiness in this life....
-we resolve to take action that will bring us to true happiness ... action informed by wisdom, compassion, lovingkindness....
-we resolve to practice in accord with the four noble truths....
-to comprehend dukkha....
-to abandon the ways in which we cling....
-to know true happiness....
-to develop the path....
-the four ways that we cling.....
-the Buddha identifies four primary ways in which we cling…..
-we cling to.....
1-sense pleasure.....
-the grasping after external sense pleasures....
-including the thinking about these pleasures....
2-views & opinions.....
3-habits & practices.....
-including conforming to social conventions....
4-self identity views....
-self perception....
-the ways we fill in the blank: "I am _____"
-abandoning the ways in which we cling.....
-we find our way out of clinging by.....
--seeing when we are clinging.....
-recognizing when we are engaging in these four ways of clinging....
-including recognizing when we are involved in thought worlds regarding these ways of clinging.....
-seeing in real time.....
-seeing with equanimity.....
--reflecting on our clinging....
-asking questions.....
-am I looking for happiness in this action/clinging....?
-is there a greater happiness than the happiness that comes from engaging in this kind of action/clinging....?
-is this action that I am engaging in (regarding the four ways of clinging) preventing me from the heart....?
-is this action/clinging leading me away from true happiness....?
-is this action/clinging the best use of my time....?
--replacing the four forms of clinging.....
-replacing the grasping after external sense pleasure with the cultivation of skillful pleasure....
-jhana.....
-replacing the preoccupation with views & opinions with right view.....
-replacing the preoccupation with social conventions with dharma practice....
-meditation....
-seclusion....
-community with admirable beings.....
-replacing self identity view with the reflection on our goodness....
-reflection on our skillful actions....
-merit.....
-generosity.....
-virtue.....
-effort & determination to follow the path.....
-reading....
-"Skillful Pleasure" from Skillful Pleasure....
| skillful_pleasure_skillful_pleasure_pdf.pdf |
If, by forsaking
a limited ease,
he would see
an abundance of ease,
the enlightened man
would forsake
the limited ease
for the sake
of the abundant.
(Dhp 290)
"I myself, before my Awakening, when I was still an unawakened bodhisatta, saw as it actually was with right discernment that sensuality is of much stress, much despair, & greater drawbacks, but as long as I had not attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, I did not claim that I could not be tempted by sensuality. But when I saw as it actually was with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and I had attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that, that was when I claimed that I could not be tempted by sensuality."
(MN 14)
October 2
-"Being True to the Heart"
-holding on to aversion & desire.....
-in dharma practice, we learn to see when we're holding on....
-to aversion & desire....
-to mental states/emotions….
-to our stories.....
-about others.....
-about the world....
-about ourselves and our lives.....
-we learn to see that these ways in which we hold on, cause suffering….
-the heart is blocked.….
-we're prevented from true happiness....
-seeing dukkha.....
-our practice entails…..
-seeing dukkha….
-seeing when we're holding on to aversion & desire....
-seeing the drawbacks in holding on....
-it is painful.….
-the heart is blocked.....
-we're prevented from true happiness....
-seeing that we don't have to hold on….
-the possibility for letting go…..
-seeing that there is true happiness….
-in order to let go of what we're doing that is preventing us from true happiness, we have to understand that ther is true happiness…..
-the more we see there is true happiness ... the more conviction we develop ... the more resolve we have....
-we are resolved to abandon what we're doing that leads us from true happiness....
-we are resolved to know true happiness.....
-mindfulness……
-when we are mindful of when we are holding on…..
-we bring awareness to the experience of holding on....
-we remember….
-there is true happiness…..
-our holding on prevents us from true happiness…..
-our time is short....
-our time in this life is brief, we want to know true happiness in the time we have....
-preciousness of life....
-the dharma student, in considering his/her actions, remembers the preciousness of life.....
-he/she remembers:
-life affords us an opportunity to know true happiness.....
-time is short.....
-as dharma students we're asked to develop in this understanding of the preciousness of life....
-right view/right resolve….
-as dharma practice develops, we develop in right view & right resolve.....
-right view: there is true happiness…..
-true happiness depends on what you do...
-if you don't hold on to aversion & desire, you will know true happiness....
-right resolve: .to know true happiness
-the wish to know true happiness is in the heart….
-it is metta.....
-the wish we have for true happiness ... for ourselves ... for others.....
-our practice is to be true to the heart ... to the wish we have for true happiness......
-reading....
-"The Honest Truth" (Ajaan Lee)
'He insulted me,
hit me,
beat me,
robbed me'
— for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' --
for those who don't brood on this,
hostility is stilled.
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
Unlike those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
(Dhp I)
Staying at Savatthi. "Monks, suppose there were four strong archers — well-trained, practiced, & drilled — standing in the four directions, and a man were to come along saying, 'I will catch & bring down the arrows let fly by these four strong archers — well-trained, practiced, & drilled — before they have fallen to the ground.' What do you think? Would that be enough to call him a swift man, endowed with the foremost speed?"
"Even if he were to catch & bring down the arrows let fly by one archer — well-trained, practiced, & drilled — before they fell to the ground, lord, that would be enough to call him a swift man, endowed with the foremost speed, to say nothing of four such archers."
"Faster than the speed of that man, monks, is the speed of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, is the speed of the devas who rush ahead of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, faster than the speed of the devas who rush ahead of the sun & moon, the force of one's life span comes to an end. Thus you should train yourselves: 'We will live heedfully.' That's how you should train yourselves."
(SN 20.6)
-"Being True to the Heart"
-holding on to aversion & desire.....
-in dharma practice, we learn to see when we're holding on....
-to aversion & desire....
-to mental states/emotions….
-to our stories.....
-about others.....
-about the world....
-about ourselves and our lives.....
-we learn to see that these ways in which we hold on, cause suffering….
-the heart is blocked.….
-we're prevented from true happiness....
-seeing dukkha.....
-our practice entails…..
-seeing dukkha….
-seeing when we're holding on to aversion & desire....
-seeing the drawbacks in holding on....
-it is painful.….
-the heart is blocked.....
-we're prevented from true happiness....
-seeing that we don't have to hold on….
-the possibility for letting go…..
-seeing that there is true happiness….
-in order to let go of what we're doing that is preventing us from true happiness, we have to understand that ther is true happiness…..
-the more we see there is true happiness ... the more conviction we develop ... the more resolve we have....
-we are resolved to abandon what we're doing that leads us from true happiness....
-we are resolved to know true happiness.....
-mindfulness……
-when we are mindful of when we are holding on…..
-we bring awareness to the experience of holding on....
-we remember….
-there is true happiness…..
-our holding on prevents us from true happiness…..
-our time is short....
-our time in this life is brief, we want to know true happiness in the time we have....
-preciousness of life....
-the dharma student, in considering his/her actions, remembers the preciousness of life.....
-he/she remembers:
-life affords us an opportunity to know true happiness.....
-time is short.....
-as dharma students we're asked to develop in this understanding of the preciousness of life....
-right view/right resolve….
-as dharma practice develops, we develop in right view & right resolve.....
-right view: there is true happiness…..
-true happiness depends on what you do...
-if you don't hold on to aversion & desire, you will know true happiness....
-right resolve: .to know true happiness
-the wish to know true happiness is in the heart….
-it is metta.....
-the wish we have for true happiness ... for ourselves ... for others.....
-our practice is to be true to the heart ... to the wish we have for true happiness......
-reading....
-"The Honest Truth" (Ajaan Lee)
'He insulted me,
hit me,
beat me,
robbed me'
— for those who brood on this,
hostility isn't stilled.
'He insulted me,
hit me,
beat me,
robbed me' --
for those who don't brood on this,
hostility is stilled.
Hostilities aren't stilled
through hostility,
regardless.
Hostilities are stilled
through non-hostility:
this, an unending truth.
Unlike those who don't realize
that we're here on the verge
of perishing,
those who do:
their quarrels are stilled.
(Dhp I)
Staying at Savatthi. "Monks, suppose there were four strong archers — well-trained, practiced, & drilled — standing in the four directions, and a man were to come along saying, 'I will catch & bring down the arrows let fly by these four strong archers — well-trained, practiced, & drilled — before they have fallen to the ground.' What do you think? Would that be enough to call him a swift man, endowed with the foremost speed?"
"Even if he were to catch & bring down the arrows let fly by one archer — well-trained, practiced, & drilled — before they fell to the ground, lord, that would be enough to call him a swift man, endowed with the foremost speed, to say nothing of four such archers."
"Faster than the speed of that man, monks, is the speed of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, is the speed of the devas who rush ahead of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, faster than the speed of the devas who rush ahead of the sun & moon, the force of one's life span comes to an end. Thus you should train yourselves: 'We will live heedfully.' That's how you should train yourselves."
(SN 20.6)
September 25
-"The Field of Karma"
"When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the stopping of this comes the stopping of that."
(AN 10.92)
-law of karma.....
-the law of karma teaches us that…..
-our actions determine what our lives are….
-whether there is suffering/happiness in our lives….
-skillful actions lead to happiness….
-unskillful actions lead to suffering….
-whether an action is skillful/unskillful is determined by intention/quality of mind…..
-the three component parts of the law of karma are….
-intention....
-action....
-results/consequences.….
-the basic structure of the law of karma is….
-intention … informs action …. action leads to results/consequences…..
-intention……
-intention informs action…..
-unskillful intention leads to unskillful action … action that causes suffering….
-skillful intention leads to skillful action … actions that causes happiness….
-intention is a mental movement….
-intention is shaped by past karma and/or present karma…..
-intention will be shaped by past karma (our past actions) … unless we make an intervention, and develop a new intention…..
-unskillful intention….
-the mental movement of intention is unskillful when it is imbued with…..
-desire...
-aversion....
-skillful intention…..
-the mental movement of intention is skillful when it is imbed with….
-lovingkindness
-compassion
-action…….
-forms of action…..
-physical action (our deeds)....
-verbal action (speech)....
-mental action (thinking)....
-clinging....
-the most refined form of action......
-results/consequences…..
-action brings about result/consequences….
-in the present….
-into the future…..
-field, seed, water.....
-as we go through life, we move through the field of karma.....
-we come upon the seeds of our past karma....
-these are the seeds we have thrown ahead of us, in taking certain actions in the past.....
-for instance, if we have taken action informed by anger in the past ... we will come upon the seeds of this past karma as we move through life.....
-if we "water" the seeds of past karma ... we will create suffering ... and more future karma.....
-our task as dharma students is to be mindful of the seeds of past karma as we move through the field ... and to refrain from watering the seeds.....
-to accomplish this taks requires:
-mindulness.....
-alertness.....
-ardency.....
-resoluteness.....
-moving beyond the river of suffering....
-being able to move beyond the river of suffering requires that we move beyond ignorance.....
-when there is ignorance:
-we don't know that we need to pay attention to the seeds of past karma....
-moving beyond ignorance, we develop this understanding....
-this is right view....
-we don't pay attention to the field of karma.....
-moving beyond ignorance, we pay attention to the field of karma ... and the seeds of past karma.....
-we don't understand the problem (what brings about suffering).....
-moving beyond ignorance, we learn to see that what brings about suffering is not the seeds of past karma, but rather the manner in which we water the seeds....
-the manner in which we cling.....
-we don't understand the drawbacks in watering the seeds.....
-moving beyond ignorance, we learn to see clearly into the drawbacks in watering the seeds....
-watering the seeds is painful....
-watering the seeds, we block ourselves from the heart....
-watering the seeds, we condition future karma....
-we don't understand that if we don't water the seeds, there is no suffering.....
-moving beyond ignorance, we learn to see that the seeds can be there ... they are not the problem ... if we let them be we can move beyond suffering.....
-we don't understand that we don't have to water the seeds.....
-moving beyond ignorance, the seeds are not who we are....
-we are not required to water the seeds, we can let them be.....
-we don't understand what is on the other side of clinging.....
-moving beyond ignorance, we learn to see that we have other choices....
-we learn to see the benefits in these other choices.....
-as we cling less, we begin to become more connected to the heart....
-we begin to what lies on the other side of clinging: happiness of heart.....
-listening....
-"The Law of Karma" (Peter Doobinin)
-"The Field of Karma"
"When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the stopping of this comes the stopping of that."
(AN 10.92)
-law of karma.....
-the law of karma teaches us that…..
-our actions determine what our lives are….
-whether there is suffering/happiness in our lives….
-skillful actions lead to happiness….
-unskillful actions lead to suffering….
-whether an action is skillful/unskillful is determined by intention/quality of mind…..
-the three component parts of the law of karma are….
-intention....
-action....
-results/consequences.….
-the basic structure of the law of karma is….
-intention … informs action …. action leads to results/consequences…..
-intention……
-intention informs action…..
-unskillful intention leads to unskillful action … action that causes suffering….
-skillful intention leads to skillful action … actions that causes happiness….
-intention is a mental movement….
-intention is shaped by past karma and/or present karma…..
-intention will be shaped by past karma (our past actions) … unless we make an intervention, and develop a new intention…..
-unskillful intention….
-the mental movement of intention is unskillful when it is imbued with…..
-desire...
-aversion....
-skillful intention…..
-the mental movement of intention is skillful when it is imbed with….
-lovingkindness
-compassion
-action…….
-forms of action…..
-physical action (our deeds)....
-verbal action (speech)....
-mental action (thinking)....
-clinging....
-the most refined form of action......
-results/consequences…..
-action brings about result/consequences….
-in the present….
-into the future…..
-field, seed, water.....
-as we go through life, we move through the field of karma.....
-we come upon the seeds of our past karma....
-these are the seeds we have thrown ahead of us, in taking certain actions in the past.....
-for instance, if we have taken action informed by anger in the past ... we will come upon the seeds of this past karma as we move through life.....
-if we "water" the seeds of past karma ... we will create suffering ... and more future karma.....
-our task as dharma students is to be mindful of the seeds of past karma as we move through the field ... and to refrain from watering the seeds.....
-to accomplish this taks requires:
-mindulness.....
-alertness.....
-ardency.....
-resoluteness.....
-moving beyond the river of suffering....
-being able to move beyond the river of suffering requires that we move beyond ignorance.....
-when there is ignorance:
-we don't know that we need to pay attention to the seeds of past karma....
-moving beyond ignorance, we develop this understanding....
-this is right view....
-we don't pay attention to the field of karma.....
-moving beyond ignorance, we pay attention to the field of karma ... and the seeds of past karma.....
-we don't understand the problem (what brings about suffering).....
-moving beyond ignorance, we learn to see that what brings about suffering is not the seeds of past karma, but rather the manner in which we water the seeds....
-the manner in which we cling.....
-we don't understand the drawbacks in watering the seeds.....
-moving beyond ignorance, we learn to see clearly into the drawbacks in watering the seeds....
-watering the seeds is painful....
-watering the seeds, we block ourselves from the heart....
-watering the seeds, we condition future karma....
-we don't understand that if we don't water the seeds, there is no suffering.....
-moving beyond ignorance, we learn to see that the seeds can be there ... they are not the problem ... if we let them be we can move beyond suffering.....
-we don't understand that we don't have to water the seeds.....
-moving beyond ignorance, the seeds are not who we are....
-we are not required to water the seeds, we can let them be.....
-we don't understand what is on the other side of clinging.....
-moving beyond ignorance, we learn to see that we have other choices....
-we learn to see the benefits in these other choices.....
-as we cling less, we begin to become more connected to the heart....
-we begin to what lies on the other side of clinging: happiness of heart.....
-listening....
-"The Law of Karma" (Peter Doobinin)
September 18
-"Respect for Concentration"
“Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-in the Buddha's teaching, our ability to understand the dharma ... to develop wisdom....
-is related to our development in concentration....
-it is wisdom that will enable us to abandon our clinging to emotions....
-wisdom.....
-wisdom, in the Buddha's teaching, transcends intellectual wisdom....
-wisdom transcends psychological wisdom....
-our capacity to develop wisdom, to connect to the knowing quality in the heart, to attain the wisdom that will free us from suffering and clinging ... depends on concentration....
-it is essential that we have respect for this cause & effect relationship....
-it is essential that we have "respect for concentration".....
-as Ajaan Lee explains, the development of concentration, through breath meditation, is the "hard work" of dharma practice.....
Virtue, the first part of the Path, and discernment, the last, aren't especially difficult. But keeping the mind centered, which is the middle part, takes some effort because it's a matter of forcing the mind into shape. Admittedly, centering the mind, like placing bridge pilings in the middle of a river, is something difficult to do. But once the mind is firmly in place, it can be very useful in developing virtue and discernment. Virtue is like placing pilings on the near shore of the river; discernment, like placing them on the far shore. But if the middle pilings — a centered mind — aren't firmly in place, how will you ever be able to bridge the flood of suffering?
-when there is concentration ... specifically, the qualities of jhana....
-understanding develops....
-this understanding entails....
-being able to discern emotions ... and the manner in which we cling.....
-being able to discern the drawbacks of clinging....
-being able to discern the drawbacks of the emotions....
-unsatisfactory/empty....
-impermanent....
-not-self.....
-being able to discern what lies beyond suffering/clinging.....
-the heart.....
-the happiness of the heart.....
-reading....
-"Respect for Concentration" (Thanissaro Bhikkhu)
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?"
"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans."
"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.
"This is the greater: the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.
******
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
(SN 15.3)
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?”
(SN 22.95)
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-considered, well-tuned by means of discernment.
"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned by means of discernment. This is the fifth development of the five-factored noble right concentration.
"When a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.”
(SN 5.28)
-"Respect for Concentration"
“Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-in the Buddha's teaching, our ability to understand the dharma ... to develop wisdom....
-is related to our development in concentration....
-it is wisdom that will enable us to abandon our clinging to emotions....
-wisdom.....
-wisdom, in the Buddha's teaching, transcends intellectual wisdom....
-wisdom transcends psychological wisdom....
-our capacity to develop wisdom, to connect to the knowing quality in the heart, to attain the wisdom that will free us from suffering and clinging ... depends on concentration....
-it is essential that we have respect for this cause & effect relationship....
-it is essential that we have "respect for concentration".....
-as Ajaan Lee explains, the development of concentration, through breath meditation, is the "hard work" of dharma practice.....
Virtue, the first part of the Path, and discernment, the last, aren't especially difficult. But keeping the mind centered, which is the middle part, takes some effort because it's a matter of forcing the mind into shape. Admittedly, centering the mind, like placing bridge pilings in the middle of a river, is something difficult to do. But once the mind is firmly in place, it can be very useful in developing virtue and discernment. Virtue is like placing pilings on the near shore of the river; discernment, like placing them on the far shore. But if the middle pilings — a centered mind — aren't firmly in place, how will you ever be able to bridge the flood of suffering?
-when there is concentration ... specifically, the qualities of jhana....
-understanding develops....
-this understanding entails....
-being able to discern emotions ... and the manner in which we cling.....
-being able to discern the drawbacks of clinging....
-being able to discern the drawbacks of the emotions....
-unsatisfactory/empty....
-impermanent....
-not-self.....
-being able to discern what lies beyond suffering/clinging.....
-the heart.....
-the happiness of the heart.....
-reading....
-"Respect for Concentration" (Thanissaro Bhikkhu)
At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?"
"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans."
"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.
"This is the greater: the tears you have shed while transmigrating & wandering this long, long time — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.
******
"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."
(SN 15.3)
On one occasion the Blessed One was staying among the Ayojjhans on the banks of the Ganges River. There he addressed the monks: "Monks, suppose that a large glob of foam were floating down this Ganges River, and a man with good eyesight were to see it, observe it, & appropriately examine it. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in a glob of foam? In the same way, a monk sees, observes, & appropriately examines any form that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near. To him — seeing it, observing it, & appropriately examining it — it would appear empty, void, without substance: for what substance would there be in form?”
(SN 22.95)
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-considered, well-tuned by means of discernment.
"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned by means of discernment. This is the fifth development of the five-factored noble right concentration.
"When a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.
"Suppose that there were a water jar, set on a stand, brimful of water so that a crow could drink from it. If a strong man were to tip it in any way at all, would water spill out?"
"Yes, lord."
"In the same way, when a monk has developed and pursued the five-factored noble right concentration in this way, then whichever of the six higher knowledges he turns his mind to know and realize, he can witness them for himself whenever there is an opening.”
(SN 5.28)
September 11
-"Skillful Relationship to Emotions"
-as dharma students, we seek to have a skillful relationship to emotions.....
-key elements of having a skillful relationship to emotions include:
-alertness.....
-we are alert, we notice emotions when they arise ... or when they have arisen....
-we notice emotions in all postures....
-our capacity to notice emotions when they arise, in all postures, depends on the degree to which we are developed in concentration/jhana.....
-seeing emotions in real time....
-it is very important that we learn to see emotions in real time....
-when they are arising ... or have arisen.....
-awareness....
-seeing that an emotion has arisen, we're mindful of the emotion.....
-we observe the emotion....
-we bring a simple awareness to the experience of emotion....
-mindfulness of the emotion as felt experience/form......
-we bring awarness to the experience of the emotion as it manifest as form: sensation in the body....
-having space.....
-there is space ... a function of equanimity....
-we observe the emotions, as the Buddha explains, as one person would observe another person....
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-considered, well-tuned by means of discernment.
"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned by means of discernment. This is the fifth development of the five-factored noble right concentration."
(AN 5.28)
-objectivity.....
-we observe the experience of emotion objectively....
-with equanimity .... non-reactivity.....
-we put aside the tendency to react emotionally to the emotion....
-we put aside the tendency to want to change/fix the emotion....
-we put aside the tendency to want to get rid of the emotion.....
-non-dwelling....
-we don't dwell on the emotion.....
-we don't stay with the emotion for longer than 5-10 seconds.....
-replacing the emotion.....
-having brought awareness to the emotion for a few seconds, we put it aside....
-we put the mind in a good place....
-the breath....
-the heart (we cultivate compassion).....
-ABC......
-a good way to think about how to work with mind states/emotions as they arise during course of the day….
-A: Awareness….
-bring awareness to the emotion….
-observing it….
-labeling it…..
-being aware of the emotion as a felt sense in the body….
-B: Breath….
-after a few seconds, centering your attention on the breath….
-C: Compassion….
-cultivating compassion for yourself….
-intuitive awareness.....
-when we are able to have a skillful relationship to emotions....
-bringing awareness....
-with space....
-then there is the potential for 'intuitive awareness" ...
-wisdom.....
-this understanding, in the heart, transcends intellectual and psychological understanding....
-this is the wisdom that will set us free....
-Ajaan Chah describes this wisdom in the heart as "the one who knows".....
"The truths discovered by the Buddha are already in your heart. There is a One Who Knows within you who already understands and is free. If you can turn toward this natural awareness and rest in it, then everything will become simple. Over the years you can deepen your freedom in many ways. Use your natural awareness to see how all things come and go. Let go and live with love and wisdom. Don’t be lazy. If you find yourself lazy, fearful, or timid, then work to stregthen the qualities that overcome it. With natural wisdom and compassion, the Dharma will unfold by itself. If you truly dedicate yourself, you will come to an end of all doubts, you will be liberated. You will live in that place of silence, of oneness with the Buddha, with the Dharma, with all things."
(Ajaan Chah)
-reflections.....
-do i make an effort to cultivate a skillful relationship to emotions.....?
-do i practice mindfulness of emotions in real time....?
-do i understand what it means to be aware of emotions with space....?
-do i observe emotions objectively ... in a non-reactive manner....?
-listening.....
-"Awareness, Breath, Compassion"
-"Skillful Relationship to Emotions"
-as dharma students, we seek to have a skillful relationship to emotions.....
-key elements of having a skillful relationship to emotions include:
-alertness.....
-we are alert, we notice emotions when they arise ... or when they have arisen....
-we notice emotions in all postures....
-our capacity to notice emotions when they arise, in all postures, depends on the degree to which we are developed in concentration/jhana.....
-seeing emotions in real time....
-it is very important that we learn to see emotions in real time....
-when they are arising ... or have arisen.....
-awareness....
-seeing that an emotion has arisen, we're mindful of the emotion.....
-we observe the emotion....
-we bring a simple awareness to the experience of emotion....
-mindfulness of the emotion as felt experience/form......
-we bring awarness to the experience of the emotion as it manifest as form: sensation in the body....
-having space.....
-there is space ... a function of equanimity....
-we observe the emotions, as the Buddha explains, as one person would observe another person....
"And furthermore, the monk has his theme of reflection well in hand, well attended to, well-considered, well-tuned by means of discernment.
"Just as if one person were to reflect on another, or a standing person were to reflect on a sitting person, or a sitting person were to reflect on a person lying down; even so, monks, the monk has his theme of reflection well in hand, well attended to, well-pondered, well-tuned by means of discernment. This is the fifth development of the five-factored noble right concentration."
(AN 5.28)
-objectivity.....
-we observe the experience of emotion objectively....
-with equanimity .... non-reactivity.....
-we put aside the tendency to react emotionally to the emotion....
-we put aside the tendency to want to change/fix the emotion....
-we put aside the tendency to want to get rid of the emotion.....
-non-dwelling....
-we don't dwell on the emotion.....
-we don't stay with the emotion for longer than 5-10 seconds.....
-replacing the emotion.....
-having brought awareness to the emotion for a few seconds, we put it aside....
-we put the mind in a good place....
-the breath....
-the heart (we cultivate compassion).....
-ABC......
-a good way to think about how to work with mind states/emotions as they arise during course of the day….
-A: Awareness….
-bring awareness to the emotion….
-observing it….
-labeling it…..
-being aware of the emotion as a felt sense in the body….
-B: Breath….
-after a few seconds, centering your attention on the breath….
-C: Compassion….
-cultivating compassion for yourself….
-intuitive awareness.....
-when we are able to have a skillful relationship to emotions....
-bringing awareness....
-with space....
-then there is the potential for 'intuitive awareness" ...
-wisdom.....
-this understanding, in the heart, transcends intellectual and psychological understanding....
-this is the wisdom that will set us free....
-Ajaan Chah describes this wisdom in the heart as "the one who knows".....
"The truths discovered by the Buddha are already in your heart. There is a One Who Knows within you who already understands and is free. If you can turn toward this natural awareness and rest in it, then everything will become simple. Over the years you can deepen your freedom in many ways. Use your natural awareness to see how all things come and go. Let go and live with love and wisdom. Don’t be lazy. If you find yourself lazy, fearful, or timid, then work to stregthen the qualities that overcome it. With natural wisdom and compassion, the Dharma will unfold by itself. If you truly dedicate yourself, you will come to an end of all doubts, you will be liberated. You will live in that place of silence, of oneness with the Buddha, with the Dharma, with all things."
(Ajaan Chah)
-reflections.....
-do i make an effort to cultivate a skillful relationship to emotions.....?
-do i practice mindfulness of emotions in real time....?
-do i understand what it means to be aware of emotions with space....?
-do i observe emotions objectively ... in a non-reactive manner....?
-listening.....
-"Awareness, Breath, Compassion"
September 4
-"Making a Commitment to an Awakened Life"
'Open are the doors to the Deathless
to those with ears.
Let them show their conviction.'
MN 26)
-taking refuge.....
-the Buddha asked new dharma students to take the three refuges....
-refuge in the Buddha
-refuge in the Dhamma
-refuge in the Sangha
-in taking refuge in the Buddha, we take refuge in the example the Buddha set as a human being who attained an awakened life.....
-we make an effort to follow his example ... to follow the path he laid out for us.....
-ultimately, in taking refuge in the Buddha, we take refuge in our own capacity to be awake....
-in taking refuge, we make a commitment to being awake....
-this is what the Buddha asks us, as dharma students ... to resolve to be awake ... to seek an awakened life.....
-skillful desire....
-as dharma students, we learn to develop the skillful desire to awaken....
-this quality of skillful desire is one of the 'four bases of power'.....
-it is essential for dharma students, seeking to be awake, to develop this sort of skillful desire.....
-in cultivating this desire.....
-we align ourselves with the spiritual path....
-we cultivate a skillful narrative for our lives.....
-we bring passion/enthusiasm/spirit to our search for awakening.....
-recognizing moments of awakening....
-it is our task, as dharma students to recognize the moments when we are awake....
-our path includes....
-seeing when we are not awake .... when we are in states of becoming ... thought worlds....
-abandoning thoughts worlds ... and the clinging to aversion/desire that gives rise to these thought worlds....
-recognizing when we are in an awake state.....
-akaliko......
-as we practice, we learn to see that awakening is akaliko ... it is part of the 'everpresent truth' ... it is always there....
-we learn, more and more, to recognize the moments of awakening.....
-we develop in the conviction that this is something we can do......
-reflections.....
-what is my commitment to being awake.....?
-can i make a greater commitment to being awake....?
-what is my level of skillful desire to practice the dharma and know the fruits of the path....?
-what does it mean to take refuge in the Buddha....?
-what would if mean for me, in my days, to know awakening....?
-reading.....
You have to keep being observant of the mind: awareness itself. It's not the case that the mind isn't aware, you know. Its basic nature is awareness. Just look at it. It's aware of everything — aware, but it can't yet let go of its perceptions, of the conventions it holds to be true. So you have to focus your investigation on in. Focus on in until the mind and its objects separate from each other. Simply keep at it. If you're persistent like this, without let-up, your doubts will gradually fade away, fade away, and eventually you'll reach your true refuge within you, the basic awareness called buddha that sees clearly through everything. This is the Buddha, Dhamma, and Sangha appearing within you as your ultimate refuge.
This is when you'll know what's actually within, what's actually without, what's actually a resting spot, and what's really your refuge. You'll be able to distinguish these things.
Things outside are simply resting spots. Like the body: It's a resting spot. For the brief moment that the elements of earth, water, wind, and fire stay balanced together, you can rest with the body. But as for your true refuge, you've already seen it. It's this basic awareness itself, within the mind. Your awareness of the breath is a refuge on one level. When it separates from the breath, it's a refuge on another level. And as for your true refuge — buddha — that's the awareness that lies further within. Once you realize this, that's all there is. It's sovereign in and of itself. It knows clearly and truly, all around. That's the true refuge within you.
As for things outside, they're just temporary supports, things you can depend on for a little while, like a crutch. As long as there's the breath to keep them alive, you make use of them. When there's no more breath, that's the end of the problem. The physical elements separate and no longer depend on each other, so the mind returns to its own true refuge. And where is that? Just where is that buddha awareness? When we've trained the mind to be its own refuge, there will be no sorrow at that moment in the meditating heart.
The Buddha's own search was for this refuge. He taught all of his disciples to take refuge in themselves, for we can depend on others only for a little while. Other people merely show us the way. But if you want what's really true and good in life, you have to depend on yourself — teach yourself, train yourself, depend on yourself in every way. Your sufferings come eventually from you. Your happiness, eventually from you. It's like eating: If you don't eat, how are you going to get full? If you leave it up to other people to eat, there's no way you're going to get full. If you want to be full, you yourself have to eat. It's the same with the practice.
You can't let yourself latch on to things outside you. Things outside are inconstant. Impermanent. Undependable. They change with every in-and-out breath. This holds not only for you, but for everyone. If you don't part from one another while you're still alive, you part when you die. You part from things with every in-and-out breath. You can't base the meaning of your life on these things — and you don't have to. You can simply tell yourself that this is the way things are all over the world. The world offers nothing lasting. We don't want things to be that way, but that's the way they are. They don't lie under anyone's control at all. This is true not only with things outside, but also with things within you. You want the body to stay alive, you don't want it to die, but it's going to die. You don't want it to change, but it changes, constantly.
This is why you have to get your mind in shape so that it can take refuge in itself, in line with the principles of the skill the Buddha taught. And you don't have to feel doubts about the practice, for all the qualities you need to develop in the practice are already present within you. All forms of good and evil are present within you. You already know which path is the good one, which path is the shoddy one, so all you have to do is train your heart to hold onto the good path. Stop and take a look at yourself right now: Are you on the right path? Whatever is wrong, don't latch onto it. Let go of it. Past, future, whatever, let go of it, leaving only the present. Keep the mind open and at ease in the present at all times, and then start investigating.
(Ajaan Fuang/"Awareness Itself")
Learn how to develop this skill — and it really is an important skill — this willingness to give up on your normal inner conversations and try something really new. It requires some imagination to try it. And it requires a lot of mindfulness and a lot of alertness to stay there because we're so good at creating little worlds right away, letting these things bubble up and flow out. The problem is they keep bubbling up and flowing out until they overwhelm you in a flood. The word asava, or outflows, effluents, fermentations: The list for these — sensuality, becoming, views, and ignorance — is the same as the list for the ogha, or floods, when the things that bubble out are allowed to drown the mind. Learn how to keep your head above water. Learn how to keep these fermentations in check.
If you're going to create something in the mind, then create this sense of stillness, this sense of centeredness, this sense of expansive awareness. Work at this, because what you're doing is taking those raw materials, taking your tendencies to create things, and turning them in the right direction. You're bringing those tendencies in line with the Dhamma, with the Dhamma that points outward. It says, "Look! Freedom lies in this direction."
You've tried lots of other things; why don't you really give this a serious try?
(Thanissaro Bhikkhu/"Meditations 2")
“These four bases of power, when developed & pursued, are of great fruit & great benefit. And how are the four bases of power developed & pursued so as to be of great fruit & great benefit?
“There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, ‘This desire of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.
“He develops the base of power endowed with concentration founded on persistence…
“He develops the base of power endowed with concentration founded on intent…
“He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion, thinking, ‘This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind."
(SN 51.20)
-listening.....
-“The Doors to the Deathless are Open” (Ajahn Amaro)
-"Making a Commitment to an Awakened Life"
'Open are the doors to the Deathless
to those with ears.
Let them show their conviction.'
MN 26)
-taking refuge.....
-the Buddha asked new dharma students to take the three refuges....
-refuge in the Buddha
-refuge in the Dhamma
-refuge in the Sangha
-in taking refuge in the Buddha, we take refuge in the example the Buddha set as a human being who attained an awakened life.....
-we make an effort to follow his example ... to follow the path he laid out for us.....
-ultimately, in taking refuge in the Buddha, we take refuge in our own capacity to be awake....
-in taking refuge, we make a commitment to being awake....
-this is what the Buddha asks us, as dharma students ... to resolve to be awake ... to seek an awakened life.....
-skillful desire....
-as dharma students, we learn to develop the skillful desire to awaken....
-this quality of skillful desire is one of the 'four bases of power'.....
-it is essential for dharma students, seeking to be awake, to develop this sort of skillful desire.....
-in cultivating this desire.....
-we align ourselves with the spiritual path....
-we cultivate a skillful narrative for our lives.....
-we bring passion/enthusiasm/spirit to our search for awakening.....
-recognizing moments of awakening....
-it is our task, as dharma students to recognize the moments when we are awake....
-our path includes....
-seeing when we are not awake .... when we are in states of becoming ... thought worlds....
-abandoning thoughts worlds ... and the clinging to aversion/desire that gives rise to these thought worlds....
-recognizing when we are in an awake state.....
-akaliko......
-as we practice, we learn to see that awakening is akaliko ... it is part of the 'everpresent truth' ... it is always there....
-we learn, more and more, to recognize the moments of awakening.....
-we develop in the conviction that this is something we can do......
-reflections.....
-what is my commitment to being awake.....?
-can i make a greater commitment to being awake....?
-what is my level of skillful desire to practice the dharma and know the fruits of the path....?
-what does it mean to take refuge in the Buddha....?
-what would if mean for me, in my days, to know awakening....?
-reading.....
You have to keep being observant of the mind: awareness itself. It's not the case that the mind isn't aware, you know. Its basic nature is awareness. Just look at it. It's aware of everything — aware, but it can't yet let go of its perceptions, of the conventions it holds to be true. So you have to focus your investigation on in. Focus on in until the mind and its objects separate from each other. Simply keep at it. If you're persistent like this, without let-up, your doubts will gradually fade away, fade away, and eventually you'll reach your true refuge within you, the basic awareness called buddha that sees clearly through everything. This is the Buddha, Dhamma, and Sangha appearing within you as your ultimate refuge.
This is when you'll know what's actually within, what's actually without, what's actually a resting spot, and what's really your refuge. You'll be able to distinguish these things.
Things outside are simply resting spots. Like the body: It's a resting spot. For the brief moment that the elements of earth, water, wind, and fire stay balanced together, you can rest with the body. But as for your true refuge, you've already seen it. It's this basic awareness itself, within the mind. Your awareness of the breath is a refuge on one level. When it separates from the breath, it's a refuge on another level. And as for your true refuge — buddha — that's the awareness that lies further within. Once you realize this, that's all there is. It's sovereign in and of itself. It knows clearly and truly, all around. That's the true refuge within you.
As for things outside, they're just temporary supports, things you can depend on for a little while, like a crutch. As long as there's the breath to keep them alive, you make use of them. When there's no more breath, that's the end of the problem. The physical elements separate and no longer depend on each other, so the mind returns to its own true refuge. And where is that? Just where is that buddha awareness? When we've trained the mind to be its own refuge, there will be no sorrow at that moment in the meditating heart.
The Buddha's own search was for this refuge. He taught all of his disciples to take refuge in themselves, for we can depend on others only for a little while. Other people merely show us the way. But if you want what's really true and good in life, you have to depend on yourself — teach yourself, train yourself, depend on yourself in every way. Your sufferings come eventually from you. Your happiness, eventually from you. It's like eating: If you don't eat, how are you going to get full? If you leave it up to other people to eat, there's no way you're going to get full. If you want to be full, you yourself have to eat. It's the same with the practice.
You can't let yourself latch on to things outside you. Things outside are inconstant. Impermanent. Undependable. They change with every in-and-out breath. This holds not only for you, but for everyone. If you don't part from one another while you're still alive, you part when you die. You part from things with every in-and-out breath. You can't base the meaning of your life on these things — and you don't have to. You can simply tell yourself that this is the way things are all over the world. The world offers nothing lasting. We don't want things to be that way, but that's the way they are. They don't lie under anyone's control at all. This is true not only with things outside, but also with things within you. You want the body to stay alive, you don't want it to die, but it's going to die. You don't want it to change, but it changes, constantly.
This is why you have to get your mind in shape so that it can take refuge in itself, in line with the principles of the skill the Buddha taught. And you don't have to feel doubts about the practice, for all the qualities you need to develop in the practice are already present within you. All forms of good and evil are present within you. You already know which path is the good one, which path is the shoddy one, so all you have to do is train your heart to hold onto the good path. Stop and take a look at yourself right now: Are you on the right path? Whatever is wrong, don't latch onto it. Let go of it. Past, future, whatever, let go of it, leaving only the present. Keep the mind open and at ease in the present at all times, and then start investigating.
(Ajaan Fuang/"Awareness Itself")
Learn how to develop this skill — and it really is an important skill — this willingness to give up on your normal inner conversations and try something really new. It requires some imagination to try it. And it requires a lot of mindfulness and a lot of alertness to stay there because we're so good at creating little worlds right away, letting these things bubble up and flow out. The problem is they keep bubbling up and flowing out until they overwhelm you in a flood. The word asava, or outflows, effluents, fermentations: The list for these — sensuality, becoming, views, and ignorance — is the same as the list for the ogha, or floods, when the things that bubble out are allowed to drown the mind. Learn how to keep your head above water. Learn how to keep these fermentations in check.
If you're going to create something in the mind, then create this sense of stillness, this sense of centeredness, this sense of expansive awareness. Work at this, because what you're doing is taking those raw materials, taking your tendencies to create things, and turning them in the right direction. You're bringing those tendencies in line with the Dhamma, with the Dhamma that points outward. It says, "Look! Freedom lies in this direction."
You've tried lots of other things; why don't you really give this a serious try?
(Thanissaro Bhikkhu/"Meditations 2")
“These four bases of power, when developed & pursued, are of great fruit & great benefit. And how are the four bases of power developed & pursued so as to be of great fruit & great benefit?
“There is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion, thinking, ‘This desire of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind.
“He develops the base of power endowed with concentration founded on persistence…
“He develops the base of power endowed with concentration founded on intent…
“He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion, thinking, ‘This discrimination of mine will be neither overly sluggish nor overly active, neither inwardly constricted nor outwardly scattered.’ He keeps perceiving what is in front & behind so that what is in front is the same as what is behind, what is behind is the same as what is in front. What is below is the same as what is above, what is above is the same as what is below. (He dwells) by night as by day, and by day as by night. By means of an awareness thus open & unhampered, he develops a brightened mind."
(SN 51.20)
-listening.....
-“The Doors to the Deathless are Open” (Ajahn Amaro)
August 28
-"Path of Freedom"
-abandoning thought worlds.....
-we learn, as dharma students, to abandon thought worlds....
-the Buddha, in simple terms, describes the nature of the habitual thoughts we have about ourselves....
-"in the past, I was....."
-"I am...."
-"in the future, I will be...."
-these thoughts about ourselves, these thought worlds we enter into, driven by our clinging, become habitual ... we engage habitually, day after day, in these thought worlds .... these cycles of thinking, repeating themselves again and again, become a prison for us.....
-our task as dharma students is to abandon these thought worlds....
-by seeing when we are engage in them....
-seeing their drawbacks....
-seeing that they are conditioned, empty, not-self....
-seeing their allure....
-seeing the escape from them.....
-skillful thinking......
-we learn to replace thought worlds with skillful thinking......
-through the use of skillful thinking, we shape our lives/actions......
-we shape our lives/actions through....
-skillful intention/resolve….
-reflection....
-skillful intention/resolve.....
-as dharma students we develop the resolve to take action in our lives that is informed by the heart.....
-compassion....
-lovingkindness (metta)......
-reflection.....
-we reflect on our actions, on an ongoing basis.....
-our actions, going forward, over time....
-our actions, from day to day.....
-our actions, from moment to moment....
-we ask, in considering our actions:
-what is skillful....?
-what actions will be in the service of my wish to be happy....?
-what actions can I take the will be an expression of compassion/lovingkindness....?
-as the Buddha teaches, this is a practice of "repeated reflection".....
-reflecting, we seek to "live in the questions".....
-we make an effort not to "think" about the answers.....
-we learn to surrender to "not knowing"......
-we allow the "answers" to arise in the heart .... we allow the heart to guide us....
-reading.....
It is remarkable how easily and insensibly we fall into a particular route, and make a beaten track for ourselves. I had not lived there a week before my feet wore a path from my door to the pond-side; and though it is five or six years since I trod it, it is still quite distinct. It is true, I fear, that others may have fallen into it, and so helped to keep it open. The surface of the earth is soft and impressible by the feet of men; and so with the paths which the mind travels. How worn and dusty, then, must be the highways of the world, how deep the ruts of tradition and conformity! I did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world, for there I could best see the moonlight amid the mountains. I do not wish to go below now.
(Thoreau/Walden)
-listening......
-"Freedom from Our Stories"
-"Path of Freedom"
-abandoning thought worlds.....
-we learn, as dharma students, to abandon thought worlds....
-the Buddha, in simple terms, describes the nature of the habitual thoughts we have about ourselves....
-"in the past, I was....."
-"I am...."
-"in the future, I will be...."
-these thoughts about ourselves, these thought worlds we enter into, driven by our clinging, become habitual ... we engage habitually, day after day, in these thought worlds .... these cycles of thinking, repeating themselves again and again, become a prison for us.....
-our task as dharma students is to abandon these thought worlds....
-by seeing when we are engage in them....
-seeing their drawbacks....
-seeing that they are conditioned, empty, not-self....
-seeing their allure....
-seeing the escape from them.....
-skillful thinking......
-we learn to replace thought worlds with skillful thinking......
-through the use of skillful thinking, we shape our lives/actions......
-we shape our lives/actions through....
-skillful intention/resolve….
-reflection....
-skillful intention/resolve.....
-as dharma students we develop the resolve to take action in our lives that is informed by the heart.....
-compassion....
-lovingkindness (metta)......
-reflection.....
-we reflect on our actions, on an ongoing basis.....
-our actions, going forward, over time....
-our actions, from day to day.....
-our actions, from moment to moment....
-we ask, in considering our actions:
-what is skillful....?
-what actions will be in the service of my wish to be happy....?
-what actions can I take the will be an expression of compassion/lovingkindness....?
-as the Buddha teaches, this is a practice of "repeated reflection".....
-reflecting, we seek to "live in the questions".....
-we make an effort not to "think" about the answers.....
-we learn to surrender to "not knowing"......
-we allow the "answers" to arise in the heart .... we allow the heart to guide us....
-reading.....
It is remarkable how easily and insensibly we fall into a particular route, and make a beaten track for ourselves. I had not lived there a week before my feet wore a path from my door to the pond-side; and though it is five or six years since I trod it, it is still quite distinct. It is true, I fear, that others may have fallen into it, and so helped to keep it open. The surface of the earth is soft and impressible by the feet of men; and so with the paths which the mind travels. How worn and dusty, then, must be the highways of the world, how deep the ruts of tradition and conformity! I did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world, for there I could best see the moonlight amid the mountains. I do not wish to go below now.
(Thoreau/Walden)
-listening......
-"Freedom from Our Stories"
August 21
-"Shaping Your Life"
-as dharma students, we are learning skills which will enable us to shape our lives.....
-we shape our lives, as dharma students, in the service of knowing true happiness....
-dharma practice, then, is not a passive endeavor.....
-we are not simply learning to accept things as they are....
-we proactively shape our lives.....
-we purposefully shape our lives.....
-we shape our lives by using the mind (thinking) skillfully.....
-as the Buddha teaches, "all that we are begins with our thoughts.....
-meditation.....
-we learn in meditation to shape our experience....
-the means by which we shape our experience include:
-skillful intention.....
-brightening the mind.....
-cultivating the jhana qualities: focus, ease, pleasure, equanimity.......
-reflection/discernment .... abandoning the hindrances .... abandoning clinging to experiences of body/mind.....
-in daily life......
-in the course of our days, our practice is much the same: we seek, using skillful thinking, to shape our experience.....
-we guide ourselves in our lives, in much the same way that we guide ourselves in meditation....
-we cultivate skillful intention....
-compassion….
-lovingkindness.....
-we cultivate the sublime attitude of appreciation/brightness….
-we maintain skillful states of concentration.....
-jhana qualities....
-we abandon suffering/clinging.....
-we practice heedfulness.....
-heedfulness.....
-practicing heedfulness, we shape our actions....
-we might think of heedfulness as a process of reflection.....
-we reflect on our actions.....
-we ask, in considering our actions:
-what is skillful....?
-what actions lead to happiness....?
-what actions are imbued with compassion/lovingkindness....?
-as the Buddha teaches, this is a practice of "repeated reflection".....
-reflecting in this way, practicing heedfulness, we shape our lives.....
-the joyful path.....
-the effort we make to shape our lives is joyful....
-as dharma students we learn to take joy in our effort ... the effort we make to know a greater happiness.....
-reading.....
-"Reclaiming Our Agency"
-"Inner Voice Lessons" (Thanissaro Bhikkhu)
-"Shaping Your Life"
-as dharma students, we are learning skills which will enable us to shape our lives.....
-we shape our lives, as dharma students, in the service of knowing true happiness....
-dharma practice, then, is not a passive endeavor.....
-we are not simply learning to accept things as they are....
-we proactively shape our lives.....
-we purposefully shape our lives.....
-we shape our lives by using the mind (thinking) skillfully.....
-as the Buddha teaches, "all that we are begins with our thoughts.....
-meditation.....
-we learn in meditation to shape our experience....
-the means by which we shape our experience include:
-skillful intention.....
-brightening the mind.....
-cultivating the jhana qualities: focus, ease, pleasure, equanimity.......
-reflection/discernment .... abandoning the hindrances .... abandoning clinging to experiences of body/mind.....
-in daily life......
-in the course of our days, our practice is much the same: we seek, using skillful thinking, to shape our experience.....
-we guide ourselves in our lives, in much the same way that we guide ourselves in meditation....
-we cultivate skillful intention....
-compassion….
-lovingkindness.....
-we cultivate the sublime attitude of appreciation/brightness….
-we maintain skillful states of concentration.....
-jhana qualities....
-we abandon suffering/clinging.....
-we practice heedfulness.....
-heedfulness.....
-practicing heedfulness, we shape our actions....
-we might think of heedfulness as a process of reflection.....
-we reflect on our actions.....
-we ask, in considering our actions:
-what is skillful....?
-what actions lead to happiness....?
-what actions are imbued with compassion/lovingkindness....?
-as the Buddha teaches, this is a practice of "repeated reflection".....
-reflecting in this way, practicing heedfulness, we shape our lives.....
-the joyful path.....
-the effort we make to shape our lives is joyful....
-as dharma students we learn to take joy in our effort ... the effort we make to know a greater happiness.....
-reading.....
-"Reclaiming Our Agency"
-"Inner Voice Lessons" (Thanissaro Bhikkhu)
-August 14
-"Thought Worlds"
-thought worlds.....
-the Buddha, looking at the world, saw that beings we're lost in thought worlds.....
-he called these thought worlds states of "becoming".....
-states of being that develop in the mind....
-as the teachings put it:
-"for by whatever means it construes [anything], that becomes otherwise from that."
-as the Buddha tells us....
-"This holy life is lived
for the abandoning of becoming." (Ud 3.10)
-our clinging gives rise to states of becoming….
-we can think of clinging as drowsing off ... and becoming as dreaming....
-we are no longer experiencing reality ... but living in dream states ... in thought worlds....
-mindfulness of thought worlds.....
-we learn to abandon thought worlds by being mindful of thought worlds....
-when we are engaged in thought worlds....
-with equanimity.....
"And how do those with vision see? There is the case where a monk sees what has come into being as come into being. Seeing what has come into being as come into being, he practices for disenchantment with what has come into being, dispassion toward what has come into being, cessation of what has come into being. This is how those with vision see."
(Iti 49)
-bringing insight to thought worlds....
-in being mindful of thought worlds, we learn to….
1-see that the thought worlds are fabricated states....
-we learn to see the impermanent/not-self nature of the thought worlds….
-we see that thought worlds are conditioned ... they are not fixed states….
-we see, in turn, that we don't have to fabricate these states….
2-see the drawbacks in the thought worlds.....
-we are asleep .. not able to be mindful ... not able to see clearly.....
-we are suffering.....
-we are cut off from the heart.....
-we are cut off from our innate wisdom.....
-we are cut off from the sublime abidings....
-we are blocked from making the most of our lives.....
3-see the allure of the thought worlds.....
-we see that we take a certain "delight" in these thought worlds....
-seeing this "delight" it loses its power....
4-see the escape......
-we find escape from thought worlds/becoming in skillful states of becoming…..
-states of concentration/jhana…..
-skillful intention.....
-we cultivate skillful states of becoming (jhana) through using the tools of name & form….
-name/intention….
-we have the intention to be present, with the breath/body, with compassion & metta….
-form/attention….
-we put our attention on the breath/body … on jhana qualities such as ease, pleasure, contentedness…..
-we thereby replace thought worlds with skillful states....
-skillful intention (compassion/lovingkindness)
-skillful attention (breath/body/jhana qualities)
-reading.....
I have heard that on one occasion, when the Blessed One was newly Awakened — staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening — he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, and delusion. Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a "self,"
for by whatever means it construes [anything],
that becomes otherwise from that.
Becoming otherwise,
the world is
held by becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
(Ud 3.10)
"And how is there the yoke of becoming? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming, then — with regard to states of becoming — he is obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is the yoke of sensuality & the yoke of becoming.
"And how is there unyoking from becoming? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming, then — with regard to states of becoming — he is not obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is unyoking from sensuality & unyoking from becoming.
(AN 4.10)
-"Thought Worlds"
-thought worlds.....
-the Buddha, looking at the world, saw that beings we're lost in thought worlds.....
-he called these thought worlds states of "becoming".....
-states of being that develop in the mind....
-as the teachings put it:
-"for by whatever means it construes [anything], that becomes otherwise from that."
-as the Buddha tells us....
-"This holy life is lived
for the abandoning of becoming." (Ud 3.10)
-our clinging gives rise to states of becoming….
-we can think of clinging as drowsing off ... and becoming as dreaming....
-we are no longer experiencing reality ... but living in dream states ... in thought worlds....
-mindfulness of thought worlds.....
-we learn to abandon thought worlds by being mindful of thought worlds....
-when we are engaged in thought worlds....
-with equanimity.....
"And how do those with vision see? There is the case where a monk sees what has come into being as come into being. Seeing what has come into being as come into being, he practices for disenchantment with what has come into being, dispassion toward what has come into being, cessation of what has come into being. This is how those with vision see."
(Iti 49)
-bringing insight to thought worlds....
-in being mindful of thought worlds, we learn to….
1-see that the thought worlds are fabricated states....
-we learn to see the impermanent/not-self nature of the thought worlds….
-we see that thought worlds are conditioned ... they are not fixed states….
-we see, in turn, that we don't have to fabricate these states….
2-see the drawbacks in the thought worlds.....
-we are asleep .. not able to be mindful ... not able to see clearly.....
-we are suffering.....
-we are cut off from the heart.....
-we are cut off from our innate wisdom.....
-we are cut off from the sublime abidings....
-we are blocked from making the most of our lives.....
3-see the allure of the thought worlds.....
-we see that we take a certain "delight" in these thought worlds....
-seeing this "delight" it loses its power....
4-see the escape......
-we find escape from thought worlds/becoming in skillful states of becoming…..
-states of concentration/jhana…..
-skillful intention.....
-we cultivate skillful states of becoming (jhana) through using the tools of name & form….
-name/intention….
-we have the intention to be present, with the breath/body, with compassion & metta….
-form/attention….
-we put our attention on the breath/body … on jhana qualities such as ease, pleasure, contentedness…..
-we thereby replace thought worlds with skillful states....
-skillful intention (compassion/lovingkindness)
-skillful attention (breath/body/jhana qualities)
-reading.....
I have heard that on one occasion, when the Blessed One was newly Awakened — staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening — he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One. As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, and delusion. Then, on realizing the significance of that, he on that occasion exclaimed:
This world is burning.
Afflicted by contact,
it calls disease a "self,"
for by whatever means it construes [anything],
that becomes otherwise from that.
Becoming otherwise,
the world is
held by becoming
afflicted by becoming
and yet delights
in that very becoming.
Where there's delight,
there is fear.
What one fears
is stressful.
This holy life is lived
for the abandoning of becoming.
(Ud 3.10)
"And how is there the yoke of becoming? There is the case where a certain person does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming. When he does not discern, as it actually is present, the origination, the passing away, the allure, the drawbacks, & the escape from becoming, then — with regard to states of becoming — he is obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is the yoke of sensuality & the yoke of becoming.
"And how is there unyoking from becoming? There is the case where a certain person discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming. When he discerns, as it actually is present, the origination, the passing away, the allure, the drawbacks, and the escape from becoming, then — with regard to states of becoming — he is not obsessed with becoming-passion, becoming-delight, becoming-attraction, becoming-infatuation, becoming-thirst, becoming-fever, becoming-fascination, becoming-craving. This is unyoking from sensuality & unyoking from becoming.
(AN 4.10)
-August 7
-"Best Interests"
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with an impure mind
And trouble will follow you
As the wheel follows the ox that draws
the cart.
We are what we think.
All that we are arises with our
thoughts.
With our thoughts we make the
world.
Speak or act with a pure mind
And happiness will follow you
As your shadow, unshakable.
(Dhp 1)
-heedfulness of mental action/thinking.....
-we practice heedfulness of mental action/thinking according to the Buddha's teaching in the "Instructions to Rahula" and the teaching on "Two Sorts of Thinking"....
-mental action (thinking) ...
-mental action is the action we take in pursuing thoughts....
-thoughts arise, unbidden, out of conditions (karma) ... there's nothing we can do about this....
-we act ... engage in mental action ... when we pursue these thoughts....
-we practice heedfulness of mental action by....
-being mindful of mental action (thinking)....
-being mindful of thinking informed by desire and aversion…
-being mindful of thinking informed by compassion and lovingkindness…..
-seeing the drawbacks in mental action imbued with desire and aversion....
-short term & long term drawbacks…..
-being the observer.....
-the ability to be the observer comes from....
-the development of concentration....
-in sitting meditation....
-in natural meditation....
-seeing the drawbacks.....
-seeing the consequences of unskillful mental action....
-being mindful of the karma of these actions....
-short term consequences....
-recognizing the dis-ease that is registered, in the moment, when we pursue thinking imbued with aversion/desire....
-long term consequences....
-recognizing the ongoing dis-ease....
-recognizing that our thinking becomes habitual....
-recognizing that we condition a certain kind of mind ... as the teachings say, we "bend the mind in the direction of aversion and desire when we pursuing thinking imbued with these unskillful qualities....
-recognizing that we hamper our capacity to be heedful....
-recognizing that we hinder our ability to practice the dharma....
-we aren't able to develop concentration....
-we aren't able to develop discernment....
-we aren't able to find freedom from suffering....
-in being mindful of the drawbacks of unskillful mental action... until we understand the long term consequences of these actions we won't seek to abandon them ... we won't find freedom from suffering....
-knowing the truth in the body....
-understanding the drawbacks on a level that transcends the intellectual....
-wisdom that leads to change only occurs in the body....
-using less fabrication in being mindful of the drawbacks....
-some scaffolding is necessary....
-using questions to instigate deeper knowing....
-the primary question: "what are the consequences of this thinking...."
-keeping the awareness in the body ... we are able to activate our innate wisdom ... and understand thinking on a transcendent level ... a level that leads to change....
-reflections.....
-reflection: do we practice heedfulness of thinking.....?
-reflection: how can I develop in practicing heedfulness of thinking....?
-reflection: in observing thinking do i ask: is this thinking in my best interests.....?
-reading.....
-"Two Sorts of Thinking" (MN 19)
-"Two Sort of Thinking" from The Skill of Living......
| two_sorts_of_thinking_skill_of_living_pdf.pdf |
"Whenever you want to do a mental action, you should reflect on it: 'This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.
"While you are doing a mental action, you should reflect on it: 'This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.
"Having done a mental action, you should reflect on it: 'This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities."
(MN 61)
-July 31
-"Self Confidence"
Your own self is
your own mainstay,
for who else could your mainstay be?
With you yourself well-trained
you obtain the mainstay
hard to obtain.
(Dhp 160)
-suffering.....
-we come to dharma practice in large part because there is suffering.....
-we come out of compassion for ourselves......
-we have a wish to end suffering.....
-but in order to meet our suffering, and thereby alleviate it, we need to develop certain qualities......
-self confidence (conviction) is one of the most important qualities we're asked to develop.....
-as dharma students we develop self confidence by developing parami....
-the path.....
-the Buddha's instructions for following the path:
-develop parami.....
-develop self confidence/self-esteem.....
-the development of parami enables us to.....
-develop concentration.....
-the development of concentration enables us to.....
-develop insight.....
-parami.......
-in developing parami, we develop the essential skillful qualties.....
-we develop our goodness.....
-the ten parami: generosity; virtue, renunciation, truthfulness, effort, determination, discernment, lovingkindness, patience, equanimity......
-as we develop parami, we develop in self esteem......
-we see that we can develop our goodness.....
-we see that we have goodness ... and we take joy in it.....
-heedfulness.....
-the skill of heedfulness enables us to develop our parami......
-the practice of heedfulness includes.....
1-being mindful of our actions....
-three forms of action:
-physical (our deeds)
-verbal (our speech)
-mental (our thinking)
2-discerning whether our actions are unskillful or skillful.....
-unskillful action ... leads to suffering....
-it is informed by unskillful intention … intention imbued with desire/aversion ...
-skillful action ... leads to the end of suffering...
-it is informed by skillful intention … intention imbued with lovingkindness/compassion ....
3-abandoning unskillful action….
4-cultivating skillful action….
-reflections.....
-reflection: how can I develop in parami......?
-reflection: how can I develop in generosity....?
-reflection: how can I develop in virtue.....?
-reflection: how can I develop in renunciation....?
-reflection: how can I develop my skill in being heedful....?
-reading.....
-"Self-Esteem" from The Skill of Living......
-"Self Confidence"
Your own self is
your own mainstay,
for who else could your mainstay be?
With you yourself well-trained
you obtain the mainstay
hard to obtain.
(Dhp 160)
-suffering.....
-we come to dharma practice in large part because there is suffering.....
-we come out of compassion for ourselves......
-we have a wish to end suffering.....
-but in order to meet our suffering, and thereby alleviate it, we need to develop certain qualities......
-self confidence (conviction) is one of the most important qualities we're asked to develop.....
-as dharma students we develop self confidence by developing parami....
-the path.....
-the Buddha's instructions for following the path:
-develop parami.....
-develop self confidence/self-esteem.....
-the development of parami enables us to.....
-develop concentration.....
-the development of concentration enables us to.....
-develop insight.....
-parami.......
-in developing parami, we develop the essential skillful qualties.....
-we develop our goodness.....
-the ten parami: generosity; virtue, renunciation, truthfulness, effort, determination, discernment, lovingkindness, patience, equanimity......
-as we develop parami, we develop in self esteem......
-we see that we can develop our goodness.....
-we see that we have goodness ... and we take joy in it.....
-heedfulness.....
-the skill of heedfulness enables us to develop our parami......
-the practice of heedfulness includes.....
1-being mindful of our actions....
-three forms of action:
-physical (our deeds)
-verbal (our speech)
-mental (our thinking)
2-discerning whether our actions are unskillful or skillful.....
-unskillful action ... leads to suffering....
-it is informed by unskillful intention … intention imbued with desire/aversion ...
-skillful action ... leads to the end of suffering...
-it is informed by skillful intention … intention imbued with lovingkindness/compassion ....
3-abandoning unskillful action….
4-cultivating skillful action….
-reflections.....
-reflection: how can I develop in parami......?
-reflection: how can I develop in generosity....?
-reflection: how can I develop in virtue.....?
-reflection: how can I develop in renunciation....?
-reflection: how can I develop my skill in being heedful....?
-reading.....
-"Self-Esteem" from The Skill of Living......
| self_esteem_skill_of_living_pdf.pdf |
-"Heedfulness" from The Skill of Living......
| heedfulness_skill_of_living_pdf.pdf |
"And what is the self as a governing principle? There is the case where a monk, having gone to a wilderness, to the foot of a tree, or to an empty dwelling, reflects on this: 'It's not for the sake of robes that I have gone forth from the home life into homelessness; it's not for the sake of almsfood, for the sake of lodgings, or for the sake of this or that state of [future] becoming that I have gone forth from the home life into homelessness. Simply that I am beset by birth, aging, & death; by sorrows, lamentations, pains, distresses, & despairs; beset by stress, overcome with stress, [and I hope,] "Perhaps the end of this entire mass of suffering & stress might be known!" Now, if I were to seek the same sort of sensual pleasures that I abandoned in going forth from home into homelessness — or a worse sort — that would not be fitting for me.' So he reflects on this: 'My persistence will be aroused & not lax; my mindfulness established & not confused; my body calm & not aroused; my mind centered & unified.' Having made himself his governing principle, he abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is unblameworthy, and looks after himself in a pure way. This is called the self as a governing principle."
(AN 3.40)
"Just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are rooted in heedfulness, converge in heedfulness, and heedfulness is reckoned the foremost among them."
(AN 10.15)
-July 24
-"A Light Touch"
If you're respectful by habit,
constantly honoring the worthy,
four things increase:
long life, beauty,
happiness, strength.
(Dhp 109)
-breath meditation.....
-in step one, we put & keep the mind on the breath using directed thought.....
-in step two, we evaluate the breath in the service of cultivating an easeful breath......
-step two includes two parts....
-2a - evaluating....
-2b -cultivating....
(a) evaluating
-we see what the breath is like ... the quality of the breath....
-we pay attention to the breath at one point....
-we notice where there's dis-ease in the breath ... where there's tightness/tension in the breath ... .... where there's discomfort in the breath ...
-as we begin to evaluate the breath, we generally notice dis-ease, stress in some part or parts of the breath…..
-the breath is a reflection of the mind….
-as the meditation goes on, as the mind settles, the breath self regulates … and we may discern more ease in the breath … we notice this….
-at this stage we simply observe, pay attention to the breath, notice where there's dis-ease … where there's ease....
b) cultivating ease
-as we continue to be mindful of the quality of the breath ... gradually the dis-ease in the breath will begin to diminish ... there will gradually be more ease in the breath....
-as we begin to see more ease in the breath....
-we put our attention on the ease in the breath....
-we cultivate the ease by putting the mind on it, focusing on it….
-we may notice, for instance, that a certain part of the breath is becoming more easeful … we focus our attention there, and we allow that easeful quality to flow into the other parts of the breath….
-we allow this quality of ease to unfold, permeate the breath...
-as we cultivate the easeful breath we may begin to notice that a certain kind of breath is more easeful....
-there are basically four kinds of breath....
-long in, long out
-short in, short out
-short in, long out
-long in, short out
-any of these types of breath may be the most comfortable/easeful/pleasurable....
-as one of these kinds of breath presents itself as most easeful, we go with it, we allow that breath to unfold, deepen….
-in natural meditation.....
-in natural meditation (daily life) ... we seek to keep the breath/body in mind ... and to be able to maintain an easeful breath/body.....
-mindfulness of feeling tone.....
-in practicing this mindfulness during natural meditation we are mindful of the “feeling” tone of bodily experience….
-we are mindful of the feeling tone/sensations in the body…..
-in practicing this mindfulness we are particulary interested in being mindful of unpleasant sensation/dis-ease….
-mindfulness of unpleasant sensation….
-when there are unpleasant sensations, maybring mindfulness to the sensations….
-often, during the course of the day, there are subtle unpleasant sensations/experiences of dis-ease in the body......
-when there are subtle unpleasant sensations….
-tightness, contraction, stress in the body….
-we can be mindful of the sensation….
-simple awareness….
-we’re mindful of the sensation for a few moments, then we return to breath/body….
-we develop skillful pleasure….
-we “replace” the unpleasant sensation with the pleasant…
-reading.....
Drinking the nourishment,
the flavor,
of seclusion & calm,
one is freed from evil, devoid
of distress,
refreshed with the nourishment
of rapture in the Dhamma.
(Dhp 205)
And better than a hundred years
lived undiscerning, uncentered, is
one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
one day
lived energetic & firm.
(Dhp 110)
In keeping your awareness inside your body, don't try to imprison it there. In other words, don't try to force the mind into a trance, don't try to force the breath or hold it to the point where you feel uncomfortable or confined. You have to let the mind have its freedom. Simply keep watch over it to make sure that it stays separate from its thoughts. If you try to force the breath and pin the mind down, your body is going to feel restricted and you won't feel at ease in your work. You'll start hurting here and aching there, and your legs may fall asleep. So just let the mind be its natural self, keeping watch to make sure that it doesn't slip out after external thoughts.
When we keep the mind from slipping out after its concepts, and concepts from slipping into the mind, it's like closing our windows and doors to keep dogs, cats, and thieves from slipping into our house. What this means is that we close off our sense doors and don't pay any attention to the sights that come in by way of the eyes, the sounds that come in by way of the ears, the smells that come in by way of the nose, the tastes that come in by way of the tongue, the tactile sensations that come in by way of the body, and the preoccupations that come in by way of the mind. We have to cut off all the perceptions and concepts — good or bad, old or new — that come in by way of these doors.
Cutting off concepts like this doesn't mean that we stop thinking. It simply means that we bring our thinking inside to put it to good use by observing and evaluating the theme of our meditation. If we put our mind to work in this way, we won't be doing any harm to ourself or to our mind. Actually, our mind tends to be working all the time, but the work it gets involved in is usually a lot of nonsense, a lot of fuss and bother without any real substance. So we have to find work of real value for it to do — something that won't harm it, something really worth doing. This is why we're doing breath meditation, focusing on our breathing, focusing on our mind. Put aside all your other work and be intent on doing just this and nothing else. This is the sort of attitude you need when you meditate.
The Hindrances that come from our concepts of past and future are like weeds growing in our field. They steal all the nutrients from the soil so that our crops won't have anything to feed on and they make the place look like a mess. They're of no use at all except as food for the cows and other animals that come wandering through. If you let your field get filled with weeds this way, your crops won't be able to grow. In the same way, if you don't clear your mind of its preoccupation with concepts, you won't be able to make your heart pure. Concepts are food only for the ignorant people who think they're delicious, but sages don't eat them at all.
The five Hindrances — sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty — are like different kinds of weeds. Restlessness & anxiety is probably the most poisonous of the lot, because it makes us distracted, unsettled, and anxious all at the same time. It's the kind of weed with thorns and sharp-edged leaves. If you run into it, you're going to end up with a stinging rash all over your body. So if you come across it, destroy it. Don't let it grow in your field at all.
Breath meditation — keeping the breath steadily in mind — is the best method the Buddha taught for wiping out these Hindrances. We use directed thought to focus on the breath, and evaluation to adjust it. Directed thought is like a plow; evaluation, like a harrow. If we keep plowing and harrowing our field, weeds won't have a chance to grow, and our crops are sure to prosper and bear abundant fruit.
The field here is our body. If we put a lot of thought and evaluation into our breathing, the four properties of the body will be balanced and at peace. The body will be healthy and strong, the mind relaxed and wide open, free from Hindrances.
When you've got your field cleared and leveled like this, the crops of your mind — the qualities of the Buddha, Dhamma, and Sangha — are sure to prosper. As soon as you bring the mind to the breath, you'll feel a sense of rapture and refreshment. The four bases of attainment (iddhipada) — the desire to practice, persistence in the practice, intentness, and circumspection in your practice — will develop step by step. These four qualities are like the four legs of a table that keep it stable and upright. They're a form of power that supports our strength and our progress to higher levels.
To make another comparison, these four qualities are like the ingredients in a health tonic. Whoever takes this tonic will have a long life. If you want to die, you don't have to take it, but if you don't want to die, you have to take a lot. The more you take it, the faster the diseases in your mind will disappear. In other words, your defilements will die. So if you know that your mind has a lot of diseases, this is the tonic for you.
(Ajaan Lee)
WHAT is serious to men is often very trivial in the sight of God. What in God might appear to us as "play" is perhaps what He Himself takes most seriously. At any rate the Lord plays and diverts Himself in the garden of His creation, and if we could let go of our own obsession with what we think is the meaning of it all, we might be able to hear His call and follow Him in His mysterious, cosmic dance. We do not have to go very far to catch echoes of that game, and of that dancing. When we are alone on a starlit night; when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children; when we know love in our own hearts; or when, like the Japanese poet Basho we hear an old frog land in a quiet pond with a solitary splash-at such times the awakening, the turning inside out of all values, the "newness," the emptiness and the purity of vision that make themselves evident, provide a glimpse of the cosmic dance.
For the world and time are the dance of the Lord in emptiness. The silence of the spheres is the music of a wedding feast. The more we persist in misunderstanding the phenomena of life, the more we analyze them out into strange finalities and complex purposes of our own, the more we involve ourselves in sadness, absurdity and despair. But it does not matter much, because no despair of ours can alter the reality of things, or stain the joy of the cosmic dance which is always there. Indeed, we are in the midst of it, and it is in the midst of us, for it beats in our very blood, whether we want it to or not.
Yet the fact remains that we are invited to forget ourselves on purpose, cast our awful solemnity to the winds and join in the general dance.
(Thomas Merton from New Seeds of Contemplation)
-"A Light Touch"
If you're respectful by habit,
constantly honoring the worthy,
four things increase:
long life, beauty,
happiness, strength.
(Dhp 109)
-breath meditation.....
-in step one, we put & keep the mind on the breath using directed thought.....
-in step two, we evaluate the breath in the service of cultivating an easeful breath......
-step two includes two parts....
-2a - evaluating....
-2b -cultivating....
(a) evaluating
-we see what the breath is like ... the quality of the breath....
-we pay attention to the breath at one point....
-we notice where there's dis-ease in the breath ... where there's tightness/tension in the breath ... .... where there's discomfort in the breath ...
-as we begin to evaluate the breath, we generally notice dis-ease, stress in some part or parts of the breath…..
-the breath is a reflection of the mind….
-as the meditation goes on, as the mind settles, the breath self regulates … and we may discern more ease in the breath … we notice this….
-at this stage we simply observe, pay attention to the breath, notice where there's dis-ease … where there's ease....
b) cultivating ease
-as we continue to be mindful of the quality of the breath ... gradually the dis-ease in the breath will begin to diminish ... there will gradually be more ease in the breath....
-as we begin to see more ease in the breath....
-we put our attention on the ease in the breath....
-we cultivate the ease by putting the mind on it, focusing on it….
-we may notice, for instance, that a certain part of the breath is becoming more easeful … we focus our attention there, and we allow that easeful quality to flow into the other parts of the breath….
-we allow this quality of ease to unfold, permeate the breath...
-as we cultivate the easeful breath we may begin to notice that a certain kind of breath is more easeful....
-there are basically four kinds of breath....
-long in, long out
-short in, short out
-short in, long out
-long in, short out
-any of these types of breath may be the most comfortable/easeful/pleasurable....
-as one of these kinds of breath presents itself as most easeful, we go with it, we allow that breath to unfold, deepen….
-in natural meditation.....
-in natural meditation (daily life) ... we seek to keep the breath/body in mind ... and to be able to maintain an easeful breath/body.....
-mindfulness of feeling tone.....
-in practicing this mindfulness during natural meditation we are mindful of the “feeling” tone of bodily experience….
-we are mindful of the feeling tone/sensations in the body…..
-in practicing this mindfulness we are particulary interested in being mindful of unpleasant sensation/dis-ease….
-mindfulness of unpleasant sensation….
-when there are unpleasant sensations, maybring mindfulness to the sensations….
-often, during the course of the day, there are subtle unpleasant sensations/experiences of dis-ease in the body......
-when there are subtle unpleasant sensations….
-tightness, contraction, stress in the body….
-we can be mindful of the sensation….
-simple awareness….
-we’re mindful of the sensation for a few moments, then we return to breath/body….
-we develop skillful pleasure….
-we “replace” the unpleasant sensation with the pleasant…
-reading.....
Drinking the nourishment,
the flavor,
of seclusion & calm,
one is freed from evil, devoid
of distress,
refreshed with the nourishment
of rapture in the Dhamma.
(Dhp 205)
And better than a hundred years
lived undiscerning, uncentered, is
one day
lived by a discerning person
absorbed in jhana.
And better than a hundred years
lived apathetic & unenergetic, is
one day
lived energetic & firm.
(Dhp 110)
In keeping your awareness inside your body, don't try to imprison it there. In other words, don't try to force the mind into a trance, don't try to force the breath or hold it to the point where you feel uncomfortable or confined. You have to let the mind have its freedom. Simply keep watch over it to make sure that it stays separate from its thoughts. If you try to force the breath and pin the mind down, your body is going to feel restricted and you won't feel at ease in your work. You'll start hurting here and aching there, and your legs may fall asleep. So just let the mind be its natural self, keeping watch to make sure that it doesn't slip out after external thoughts.
When we keep the mind from slipping out after its concepts, and concepts from slipping into the mind, it's like closing our windows and doors to keep dogs, cats, and thieves from slipping into our house. What this means is that we close off our sense doors and don't pay any attention to the sights that come in by way of the eyes, the sounds that come in by way of the ears, the smells that come in by way of the nose, the tastes that come in by way of the tongue, the tactile sensations that come in by way of the body, and the preoccupations that come in by way of the mind. We have to cut off all the perceptions and concepts — good or bad, old or new — that come in by way of these doors.
Cutting off concepts like this doesn't mean that we stop thinking. It simply means that we bring our thinking inside to put it to good use by observing and evaluating the theme of our meditation. If we put our mind to work in this way, we won't be doing any harm to ourself or to our mind. Actually, our mind tends to be working all the time, but the work it gets involved in is usually a lot of nonsense, a lot of fuss and bother without any real substance. So we have to find work of real value for it to do — something that won't harm it, something really worth doing. This is why we're doing breath meditation, focusing on our breathing, focusing on our mind. Put aside all your other work and be intent on doing just this and nothing else. This is the sort of attitude you need when you meditate.
The Hindrances that come from our concepts of past and future are like weeds growing in our field. They steal all the nutrients from the soil so that our crops won't have anything to feed on and they make the place look like a mess. They're of no use at all except as food for the cows and other animals that come wandering through. If you let your field get filled with weeds this way, your crops won't be able to grow. In the same way, if you don't clear your mind of its preoccupation with concepts, you won't be able to make your heart pure. Concepts are food only for the ignorant people who think they're delicious, but sages don't eat them at all.
The five Hindrances — sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty — are like different kinds of weeds. Restlessness & anxiety is probably the most poisonous of the lot, because it makes us distracted, unsettled, and anxious all at the same time. It's the kind of weed with thorns and sharp-edged leaves. If you run into it, you're going to end up with a stinging rash all over your body. So if you come across it, destroy it. Don't let it grow in your field at all.
Breath meditation — keeping the breath steadily in mind — is the best method the Buddha taught for wiping out these Hindrances. We use directed thought to focus on the breath, and evaluation to adjust it. Directed thought is like a plow; evaluation, like a harrow. If we keep plowing and harrowing our field, weeds won't have a chance to grow, and our crops are sure to prosper and bear abundant fruit.
The field here is our body. If we put a lot of thought and evaluation into our breathing, the four properties of the body will be balanced and at peace. The body will be healthy and strong, the mind relaxed and wide open, free from Hindrances.
When you've got your field cleared and leveled like this, the crops of your mind — the qualities of the Buddha, Dhamma, and Sangha — are sure to prosper. As soon as you bring the mind to the breath, you'll feel a sense of rapture and refreshment. The four bases of attainment (iddhipada) — the desire to practice, persistence in the practice, intentness, and circumspection in your practice — will develop step by step. These four qualities are like the four legs of a table that keep it stable and upright. They're a form of power that supports our strength and our progress to higher levels.
To make another comparison, these four qualities are like the ingredients in a health tonic. Whoever takes this tonic will have a long life. If you want to die, you don't have to take it, but if you don't want to die, you have to take a lot. The more you take it, the faster the diseases in your mind will disappear. In other words, your defilements will die. So if you know that your mind has a lot of diseases, this is the tonic for you.
(Ajaan Lee)
WHAT is serious to men is often very trivial in the sight of God. What in God might appear to us as "play" is perhaps what He Himself takes most seriously. At any rate the Lord plays and diverts Himself in the garden of His creation, and if we could let go of our own obsession with what we think is the meaning of it all, we might be able to hear His call and follow Him in His mysterious, cosmic dance. We do not have to go very far to catch echoes of that game, and of that dancing. When we are alone on a starlit night; when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children; when we know love in our own hearts; or when, like the Japanese poet Basho we hear an old frog land in a quiet pond with a solitary splash-at such times the awakening, the turning inside out of all values, the "newness," the emptiness and the purity of vision that make themselves evident, provide a glimpse of the cosmic dance.
For the world and time are the dance of the Lord in emptiness. The silence of the spheres is the music of a wedding feast. The more we persist in misunderstanding the phenomena of life, the more we analyze them out into strange finalities and complex purposes of our own, the more we involve ourselves in sadness, absurdity and despair. But it does not matter much, because no despair of ours can alter the reality of things, or stain the joy of the cosmic dance which is always there. Indeed, we are in the midst of it, and it is in the midst of us, for it beats in our very blood, whether we want it to or not.
Yet the fact remains that we are invited to forget ourselves on purpose, cast our awful solemnity to the winds and join in the general dance.
(Thomas Merton from New Seeds of Contemplation)
-July 17
-"Cultivating Skillful States"
-abandon & cultivate.....
-the practice of the dharma is a practice making effort in the service of abandoning and cultivating.....
-abandoning what's unskillful....
-cultivating what's skillful.....
-cultivating skillful states.....
-as we go through our days, we seek to cultivate skillful states......
-we cultivate skillful states in meditation ... and we seek to cultivate/maintain these states in all postures....
-in natural meditation....
-as dharma students, it is important that we learn to be proactive in cultivating skillful states in all postures, as we go through our days.....
-skillful states what we learn to cultivate include....
-concentration....
-the skillful states that we put the most effort into cultivating in all posture are the states of concentration....
-in all postures we seek to cultivate/maintain the qualities of jhana......
-we seek to cultivate an easeful pleasurable abiding.....
-in cultivating an easeful pleasurable abiding we make an effort to be…..
-mindful of the breath.....
-mindful of an easeful breath....
-mindful of the whole body.....
-mindful of an easeful, pleasurable abiding in the body.....
-when we are able to cultivate an easeful pleasurable abiding in all postures.....
-we are able to be at ease in the world.....
-we are able to function with greater effectiveness.....
-we are able to meet difficulty....
-we are able to remain closer to the heart.....
-sublime abidings....
-in all postures we seek to cultivate the sublime abidings.....
-we touch in to these qualities of the heart.....
-lovingkindness.....
-compassion.....
-appreciation....
-non-clinging.....
-in all postures, we seek to recognize moments of non-clinging/emptiness.....
-as per the Buddha's instruction to Ven. Bahiya (see below).....
-we may; experience these moments of non-clinging as moments of pure awareness.....
-reading.....
-"Natural Meditation" from Skillful Pleasure....
-"Cultivating Skillful States"
-abandon & cultivate.....
-the practice of the dharma is a practice making effort in the service of abandoning and cultivating.....
-abandoning what's unskillful....
-cultivating what's skillful.....
-cultivating skillful states.....
-as we go through our days, we seek to cultivate skillful states......
-we cultivate skillful states in meditation ... and we seek to cultivate/maintain these states in all postures....
-in natural meditation....
-as dharma students, it is important that we learn to be proactive in cultivating skillful states in all postures, as we go through our days.....
-skillful states what we learn to cultivate include....
-concentration....
-the skillful states that we put the most effort into cultivating in all posture are the states of concentration....
-in all postures we seek to cultivate/maintain the qualities of jhana......
-we seek to cultivate an easeful pleasurable abiding.....
-in cultivating an easeful pleasurable abiding we make an effort to be…..
-mindful of the breath.....
-mindful of an easeful breath....
-mindful of the whole body.....
-mindful of an easeful, pleasurable abiding in the body.....
-when we are able to cultivate an easeful pleasurable abiding in all postures.....
-we are able to be at ease in the world.....
-we are able to function with greater effectiveness.....
-we are able to meet difficulty....
-we are able to remain closer to the heart.....
-sublime abidings....
-in all postures we seek to cultivate the sublime abidings.....
-we touch in to these qualities of the heart.....
-lovingkindness.....
-compassion.....
-appreciation....
-non-clinging.....
-in all postures, we seek to recognize moments of non-clinging/emptiness.....
-as per the Buddha's instruction to Ven. Bahiya (see below).....
-we may; experience these moments of non-clinging as moments of pure awareness.....
-reading.....
-"Natural Meditation" from Skillful Pleasure....
| breath_meditation_natural_meditation.pdf |
-"At Ease in the World" from Skillful Pleasure....
| skillful_pleasure_at_ease_in_world.pdf |
"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"
(AN 2.19)
"Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."
(Ud 1.10)
"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"
(AN 2.19)
"Then, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."
(Ud 1.10)
-July 10
-"Change of Heart"
-the Buddha's story.....
-when he was 29 years old, the Buddha had a change of heart.....
-he recognized that the way he was living was "not fitting".....
-he decided to seek out another way of living, in an effort to bring greater meaning to his life.....
-a change of heart.....
-having a change of heart comes when......
-when we recognize that what we are doing/how we are living is bringing about suffering....
-when we decide to change what we're doing....
-in an effort to know a greater happiness in our lives....
-change occurs when we have a change of heart about what we're doing ... and make a decision to change.....
-conviction....
-having a change of heart, our decision to live/act in a different way is empowered by conviction....
-there is conviction that, in putting our focus on the path of the dharma,…..
-we can move beyond our suffering/unhappiness...
-we can live/act differently….
-we have, as human beings, the abililty to to know a greater happiness......
-we have, as dharma students, the skills to make the path.....
-reflections....
-am I suffering in my life....? Is there unhappiness in my life....?
-what am I doing to bring about suffering/unhappiness....?
-do I want to change what I'm doing/how I'm living that's causing suffering....?
-can I make a decision to change....?
-can I make a decision to put more attention on the path of the dharma ... in blatant and/or subtle ways....
-reading.....
-"All About Change" (Thanissaro Bhikkhu)
These are the five rewards of conviction in a lay person. Which five?
When people of integrity in the world show compassion, they will first show compassion to people of conviction, and not to people without conviction. When visiting, they first visit people of conviction, and not people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dhamma, they will first teach those with conviction, and not those without conviction. A person of conviction, on the breakup of the body, after death, will arise in a good destination, the heavenly world. These are the five rewards of conviction in a lay person.
Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers.
A massive tree whose branches carry fruits & leaves,
with trunks & roots & an abundance of fruits:
There the birds find rest.
In that delightful sphere they make their home.
Those seeking shade come to the shade,
those seeking fruit find fruit to eat.
So with the person consummate
in virtue & conviction,
humble, sensitive, gentle, delightful, & mild:
To him come those without effluent,
free from passion,
free from aversion,
free from delusion:
the field of merit for the world.
They teach him the Dhamma
that dispels all stress.
And when he understands,
he is freed from effluents,
totally unbound.
(AN 5.38)
-"Change of Heart"
-the Buddha's story.....
-when he was 29 years old, the Buddha had a change of heart.....
-he recognized that the way he was living was "not fitting".....
-he decided to seek out another way of living, in an effort to bring greater meaning to his life.....
-a change of heart.....
-having a change of heart comes when......
-when we recognize that what we are doing/how we are living is bringing about suffering....
-when we decide to change what we're doing....
-in an effort to know a greater happiness in our lives....
-change occurs when we have a change of heart about what we're doing ... and make a decision to change.....
-conviction....
-having a change of heart, our decision to live/act in a different way is empowered by conviction....
-there is conviction that, in putting our focus on the path of the dharma,…..
-we can move beyond our suffering/unhappiness...
-we can live/act differently….
-we have, as human beings, the abililty to to know a greater happiness......
-we have, as dharma students, the skills to make the path.....
-reflections....
-am I suffering in my life....? Is there unhappiness in my life....?
-what am I doing to bring about suffering/unhappiness....?
-do I want to change what I'm doing/how I'm living that's causing suffering....?
-can I make a decision to change....?
-can I make a decision to put more attention on the path of the dharma ... in blatant and/or subtle ways....
-reading.....
-"All About Change" (Thanissaro Bhikkhu)
These are the five rewards of conviction in a lay person. Which five?
When people of integrity in the world show compassion, they will first show compassion to people of conviction, and not to people without conviction. When visiting, they first visit people of conviction, and not people without conviction. When accepting gifts, they will first accept those from people with conviction, and not from people without conviction. When teaching the Dhamma, they will first teach those with conviction, and not those without conviction. A person of conviction, on the breakup of the body, after death, will arise in a good destination, the heavenly world. These are the five rewards of conviction in a lay person.
Just as a large banyan tree, on level ground where four roads meet, is a haven for the birds all around, even so a lay person of conviction is a haven for many people: monks, nuns, male lay followers, & female lay followers.
A massive tree whose branches carry fruits & leaves,
with trunks & roots & an abundance of fruits:
There the birds find rest.
In that delightful sphere they make their home.
Those seeking shade come to the shade,
those seeking fruit find fruit to eat.
So with the person consummate
in virtue & conviction,
humble, sensitive, gentle, delightful, & mild:
To him come those without effluent,
free from passion,
free from aversion,
free from delusion:
the field of merit for the world.
They teach him the Dhamma
that dispels all stress.
And when he understands,
he is freed from effluents,
totally unbound.
(AN 5.38)
-July 3
-"This Time We Have"
-difficulty in life.....
-life, by it's nature, includes difficulty and disagreeable experience.....
-as the Buddha noted in the "Setting the Wheel of the Dhamma in Motion" sutta (SN 56.11), life include stressful experience.....
"Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful."
-happiness in life.....
-although there is difficulty in human experience, there is also beauty and goodness....
-there is an extraordinary happiness that is available to us as human beings....
-the happiness inside....
-the happiness of the awakened heart.....
-dharma practice....
-in dharma practice we develop skills so that we can know the awakened heart....
-meditation and the cultivation of concentration (jhana) is the heart of the path…..
-with concentration/jhana...
-we maintain equamity in the face of difficulty….
-we understand what we are doing ... how we are relating unskillfully to difficulty ... that is causing our hearts to be blocked......
-we are able to discern the happiness of heart….
-community....
-dharma practice, as understood by the Buddha, is a process that must be engaged in as part of a collective effort....
-we need teachers....
-we need the support of others....
-we need to support others, in the spirit of generosity.....
-this time we have…..
-as dharma students, we come to understand that the time we have in this life is short….
-we understand that we have the capacity, as human beings, to know true happiness ... and we strive to make the most of this precious birth ... this blessed opportunity we have to know the awakened heart….
-reading.....
-"Life is Short" from The Skill of Living......
-"This Time We Have"
-difficulty in life.....
-life, by it's nature, includes difficulty and disagreeable experience.....
-as the Buddha noted in the "Setting the Wheel of the Dhamma in Motion" sutta (SN 56.11), life include stressful experience.....
"Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful."
-happiness in life.....
-although there is difficulty in human experience, there is also beauty and goodness....
-there is an extraordinary happiness that is available to us as human beings....
-the happiness inside....
-the happiness of the awakened heart.....
-dharma practice....
-in dharma practice we develop skills so that we can know the awakened heart....
-meditation and the cultivation of concentration (jhana) is the heart of the path…..
-with concentration/jhana...
-we maintain equamity in the face of difficulty….
-we understand what we are doing ... how we are relating unskillfully to difficulty ... that is causing our hearts to be blocked......
-we are able to discern the happiness of heart….
-community....
-dharma practice, as understood by the Buddha, is a process that must be engaged in as part of a collective effort....
-we need teachers....
-we need the support of others....
-we need to support others, in the spirit of generosity.....
-this time we have…..
-as dharma students, we come to understand that the time we have in this life is short….
-we understand that we have the capacity, as human beings, to know true happiness ... and we strive to make the most of this precious birth ... this blessed opportunity we have to know the awakened heart….
-reading.....
-"Life is Short" from The Skill of Living......
| life_is_short_skill_of_living_pdf.pdf |
-June 26
-"Inner Strength"
-abandoning anger.....
-we develop in inner strength by abandoning anger/hatred.....
-anger weakens the mind/heart.....
-anger may provide an initial burst of energy but it is not sustainable in a skillful way over a period of time....
-cultivating qualities so that we can meet fearful situations.....
-we learn to develop qualities that enable us to meet fear and move past it....
-parami....
-concentration....
-lovingkindness (metta) is a quality of the heart that dispels fear....
-we cultivate inner strength by developing in equanimity....
-equanimity comprises a quality of mind that is even-tempered…..
-steady….
-balanced….
-calm….
-imperturbable….
-when developed in equanimity….
-we remain calm, imperturbable, regardless of the circumstances….
-regardless of whether our experience is agreeable/disagreeable….
-we have a quality of mind that is non-reactive…..
-we don’t react emotionally….
-we remain in the present moment….
-we keep our spot….
-equanimity includes a quality of inner strength….
-we’re not thrown off balance by our experience….
-we’re not influenced by emotions/thinking….
-equanimity & skillful action…..
-if we are to take action that is informed by the heart – by lovingkindness – we must have equanimity….
-equanimity allows us to take action informed by the heart….
-with equanimity we don’t get thrown by thinking/emotions when we seek to take action in support of the heart….
-when we’re faced with change, with the vicissitude of life, if we’re able to maintain an attitude of equanimity, we’re able to take action informed by the heart….
-the process for cultivating equanimity…..
-there are four basic steps to cultivating the sublime attitude of equanimity…..
1-recognizing when we are facing some form of agreeable/disagreeable experience…..
2-inclining to insight….
-equanimity is rooted in insight….
-this is insight recognizes that agreeable/disagreeable experience is an unavoidable component of conditioned experience….
-this insight recognizes that if we react to agreeable/disagreeable experience, we will suffer … we will be prevented from taking actions that is in support of the heart…..
3-inclining to the quality of equanimity…..
-we use fabrication to incline to equanimity….
-equanimity is a quality that we have available to us, in the heart, we learn to incline to it….
-in teaching about the quality of equanimity, the Buddha says to “have a mind/heart like the earth”….
“Rāhula, develop meditation in tune with earth — for when you are developing meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.”
(MN 62)
4-maintain a center…..
-in the breath/body....
-reading.....
-"Metta Meditation" from The Skill of Living......
| metta_meditation_skill_of_living_pdf.pdf |
-"Vicissitudes of Life" from The Skill of Living......
| vicissitudes_of_life_skill_of_living_pdf.pdf |
-listening.....
-"Seclusion & Action" (closing dharma talk from the april retreat)
-June 19
-"Gratitude for Parents"
-the reflection on gratitude for our parents includes....
-recognizing the blessing of our parents....
-their goodness....
-they gave us the gift of life....
-they took care of us.....
-they went out of their way, so that we could live and know a human life....
-the ways they helped us.....
-the ways they expressed their goodness to us.....
-they gave us the gift of life....
-the most precious gift.....
-the most fortunate birth ... in which we have been given the heart ... the opportunity to know an unexcelled happiness....
-reflections .......
-Am I clinging to unskillful mental states, such as aversion or anger, in regard to my parents…?
-Am I making an effort to be mindful of these mental states, to bring awareness to them…?
-Do I understand the drawbacks in holding on to these emotions and habitual patterns of thinking…?
-What is my commitment to abandoning these mental states/emotions….?
-Do I make an effort to cultivate gratitude for my parents…?
-Do I meet obstacles in this effort….?
-Do I recognize that my parents in giving me the gift of life have given me to the most precious gift…?
-Do I reflect on the preciousness of life…? Do I recognize that it is a profound blessing to have been given this gift of human life….?
-Do I recognize the importance of cultivating gratitude for my parents…?
-Can I make an effort, on an ongoing basis, to cultivate gratitude for my parents and the blessing of life….?
-reading.....
-"The Lessons of Gratitude" (Thanissaro Bhikkhu)
He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father.'
(AN 10.176)
"I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world."
(AN 2.32)
A blessing: friends when the need arises.
A blessing: contentment with whatever there is.
Merit at the ending of life is a blessing.
A blessing: the abandoning of all suffering & stress.
A blessing in the world: reverence to your mother.
A blessing: reverence to your father as well.
A blessing in the world: reverence to a contemplative.
A blessing: reverence for a brahman, too.
A blessing into old age is virtue.
A blessing: conviction established.
A blessing: discernment attained.
The non-doing of evil things is a blessing.
(Dhp 331)
aggam thanam manussesu maggam satta-visuddhiya:
'The supreme position is to be found among human beings: the path to the purification of living beings.' This can be explained as follows: We have received our legacy from namo, our parents — i.e., this body, which has taken a human birth, the highest birth there is. We are supreme beings, well-placed in a supreme position, complete with the treasures of thought, word, and deed. If we want to amass external treasures, such as material wealth, money, and gold, we can. If we want to amass internal treasures, such as the extraordinary qualities of the paths, their fruitions, and nibbana, we also can. The Buddha formulated the Dhamma and Vinaya for us human beings, and not at all for cows, horses, elephants, and so on. We human beings are a race that can practice to reach purity. So we shouldn't be discouraged or self-deprecating, thinking that we are lacking in worth or potential, because as human beings we are capable. What we don't have, we can give rise to. What we already have, we can make greater. This is in keeping with the teaching found in the Vessantara Jataka:
danam deti, silam rakkhati, bhavanam bhavetva, ekacco saggam gacchati, ekacco mokkham gacchati, nissansayam:
'Having worked at amassing wisdom through being charitable, observing the precepts, and developing the mind in line with the teachings of the Lord Buddha, those who work only a little will have to go to heaven, while those who are determined and really do the work — and at the same time having the help of the potential and perfections they have developed in the past — will reach nibbana without a doubt. '
(Ajaan Mun)
-June 12
-"The Light Within"
-breath meditation is a practice in which we "come back to the body".....
-in doing so, we "come back to ourselves"....
-in the course of any day, there may be many times when we lose track of the body.....
-we become ensnared by various sense experiences....
-we become lost in thought worlds....
-reflection: how often in the course of the day do we lose track of the body....?
-mindfulness.....
-in following the Buddha's instructions (Satipatthana Sutta/MN 10) for practicing mindfulness, we come back to the body....
-in practicing mindfulness.....
-we are mindful of the body.....
-we make a proactive effort to keep the mind on the body....
-we establish mindfulness of the body by being mindful of the breath.....
-we are mindful of the body "in & of itself".....
-we put all other experiene to the side....
-we put aside all "greed & distress with reference to the world"......
-we train ourselves to be mindful of "just body"....
-we cultivate and easeful & pleasurable abiding in the body.....
-in an effort to cultivate a home in the body where the mind will want to stay.....
-we maintain mindfulness of the body in all postures.....
-in practicing mindfulness, we are also mindful of what takes us away from the body....
-we are mindful of painful bodily sensations and our disliking....
-we are mindful of mind states/emotions what we cling to ... we learn to abandon these states....
-aversion & desire.....
-liking & disliking....
-views & opinions....
-thoughts about ourselves, others & the world....
-our stories.....
-radiant heart....
-by practicing mindfulness....
-we come to the body....
-we come to the heart.....
-as the Buddha tells us, we have a radiant heart.....
-but is it "covered" by our unskillful qualities, the various forms of aversion & desire....
-gradually, as we practice mindfulness of the body, as we learn to abandon what is taking us from the body, what is blocking us from the heart....
-we purify the heart ... we know purity of heart...
-we come to know the radiant heart....
-our goodness.....
-the light within....
-this light within is something inside all of us.....
-our practice is to come to it ... to know it....
-reading.....
-"Purity of Heart" (Thanissaro Bhikkhu)
I have heard that on one occasion the Blessed One was staying among the Kurus. Now there is a town of the Kurus called Kammāsadhamma. There the Blessed One addressed the monks, “Monks.”
“Lord,” the monks responded to him.
The Blessed One said: “This is the direct path1 for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness. Which four?
“There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves—ardent,2 alert,3 & mindful4—subduing greed & distress with reference to the world.5
A. Body“And how does a monk remain focused on the body in & of itself?
[1] “There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and establishing mindfulness to the fore.6 Always mindful, he breathes in; mindful he breathes out.
“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body’;7 he trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication’;8 he trains himself, ‘I will breathe out calming bodily fabrication.’ Just as a dexterous turner or his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ … He trains himself, ‘I will breathe in calming bodily fabrication’; he trains himself, ‘I will breathe out calming bodily fabrication.’
“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in & of itself."
(from the Satpatthana Sutta/MN 10)
"Be lamps unto yourselves.
Be refuges unto yourselves.
Take yourself no external refuge.
Hold fast to the truth as a lamp.
Hold fast to the truth as a refuge.
Look not for a refuge in anyone besides yourselves.
And those, Ananda, who either now or after I am dead,
Shall be a lamp unto themselves,
Shall betake themselves as no external refuge,
But holding fast to the truth as their lamp,
Holding fast to the truth as their refuge,
Shall not look for refuge to anyone else besides themselves,
It is they who shall reach to the very topmost height;
But they must be anxious to learn."
-listening.....
-"Coming Back to Ourselves"......
June Daylong Retreat
Saturday, June 18
PS 3, Hudson & Grove Streets, NYC
10am – 5pm
fee by donation
-"The Light Within"
-breath meditation is a practice in which we "come back to the body".....
-in doing so, we "come back to ourselves"....
-in the course of any day, there may be many times when we lose track of the body.....
-we become ensnared by various sense experiences....
-we become lost in thought worlds....
-reflection: how often in the course of the day do we lose track of the body....?
-mindfulness.....
-in following the Buddha's instructions (Satipatthana Sutta/MN 10) for practicing mindfulness, we come back to the body....
-in practicing mindfulness.....
-we are mindful of the body.....
-we make a proactive effort to keep the mind on the body....
-we establish mindfulness of the body by being mindful of the breath.....
-we are mindful of the body "in & of itself".....
-we put all other experiene to the side....
-we put aside all "greed & distress with reference to the world"......
-we train ourselves to be mindful of "just body"....
-we cultivate and easeful & pleasurable abiding in the body.....
-in an effort to cultivate a home in the body where the mind will want to stay.....
-we maintain mindfulness of the body in all postures.....
-in practicing mindfulness, we are also mindful of what takes us away from the body....
-we are mindful of painful bodily sensations and our disliking....
-we are mindful of mind states/emotions what we cling to ... we learn to abandon these states....
-aversion & desire.....
-liking & disliking....
-views & opinions....
-thoughts about ourselves, others & the world....
-our stories.....
-radiant heart....
-by practicing mindfulness....
-we come to the body....
-we come to the heart.....
-as the Buddha tells us, we have a radiant heart.....
-but is it "covered" by our unskillful qualities, the various forms of aversion & desire....
-gradually, as we practice mindfulness of the body, as we learn to abandon what is taking us from the body, what is blocking us from the heart....
-we purify the heart ... we know purity of heart...
-we come to know the radiant heart....
-our goodness.....
-the light within....
-this light within is something inside all of us.....
-our practice is to come to it ... to know it....
-reading.....
-"Purity of Heart" (Thanissaro Bhikkhu)
I have heard that on one occasion the Blessed One was staying among the Kurus. Now there is a town of the Kurus called Kammāsadhamma. There the Blessed One addressed the monks, “Monks.”
“Lord,” the monks responded to him.
The Blessed One said: “This is the direct path1 for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of unbinding—in other words, the four establishings of mindfulness. Which four?
“There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. He remains focused on feelings… mind… mental qualities in & of themselves—ardent,2 alert,3 & mindful4—subduing greed & distress with reference to the world.5
A. Body“And how does a monk remain focused on the body in & of itself?
[1] “There is the case where a monk—having gone to the wilderness, to the shade of a tree, or to an empty building—sits down folding his legs crosswise, holding his body erect and establishing mindfulness to the fore.6 Always mindful, he breathes in; mindful he breathes out.
“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body’;7 he trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication’;8 he trains himself, ‘I will breathe out calming bodily fabrication.’ Just as a dexterous turner or his apprentice, when making a long turn, discerns, ‘I am making a long turn,’ or when making a short turn discerns, ‘I am making a short turn’; in the same way the monk, when breathing in long, discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ … He trains himself, ‘I will breathe in calming bodily fabrication’; he trains himself, ‘I will breathe out calming bodily fabrication.’
“In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by [not clinging to] anything in the world. This is how a monk remains focused on the body in & of itself."
(from the Satpatthana Sutta/MN 10)
"Be lamps unto yourselves.
Be refuges unto yourselves.
Take yourself no external refuge.
Hold fast to the truth as a lamp.
Hold fast to the truth as a refuge.
Look not for a refuge in anyone besides yourselves.
And those, Ananda, who either now or after I am dead,
Shall be a lamp unto themselves,
Shall betake themselves as no external refuge,
But holding fast to the truth as their lamp,
Holding fast to the truth as their refuge,
Shall not look for refuge to anyone else besides themselves,
It is they who shall reach to the very topmost height;
But they must be anxious to learn."
-listening.....
-"Coming Back to Ourselves"......
June Daylong Retreat
Saturday, June 18
PS 3, Hudson & Grove Streets, NYC
10am – 5pm
fee by donation
-June 5
-Inner Wealth....
-way of the world....
-the way of the world is to seek material wealth.....
-money.....
-material possessions....
-pleasures that money can buy....
-the way of the world is to look for happiness in material wealth....
-in and of itself, material wealth is not a problem.....
-the problem lies in our tendency to crave/cling material wealth....
-money and material possessions are highly susceptible to clinging ... and thusly to suffering.....
-when we are seeking after material wealth, when we are craving material wealth, the heart is blocked....
-greed....
-looking for happiness in material things conduces to greed.....
-it is this greed, the Buddha says, that is responsible for much of the pain & suffering in the world....
-inner wealth....
-the Buddha's path offers another, different way of living....
-it is a way of living in which we don't seek material/external wealth ... but rather seek to cultivate inner wealth....
-it is a way of living in which we find happiness in cultivating inner wealth and expressing it in the world.....
-inner wealth.....
-inner wealth is found in our goodness....
-generosity....
-the practice of non-harming....
-meditation.....
-the cultivation of ease/calm/composure ... the capacity to bring these qualities into the world....
-wisdom.....
-compassion....
-lovingkindness.....
-questions.....
-when considering how we live, and what it means to follow the dharma, we might reflect on these questions.....
-how do we perceive ourselves as followers of the dharma....?
-what is our commitiment to a life of inner wealth....?
-to what extent is it our priority to cultivate inner wealth ... and express our goodness in the world....?
-how can I carry the message of the dharma - the message of the way of life in which we prioritize inner wealth - into the world....?
-reading.....
-"Greed" from Skillful Pleasure.....
-Inner Wealth....
-way of the world....
-the way of the world is to seek material wealth.....
-money.....
-material possessions....
-pleasures that money can buy....
-the way of the world is to look for happiness in material wealth....
-in and of itself, material wealth is not a problem.....
-the problem lies in our tendency to crave/cling material wealth....
-money and material possessions are highly susceptible to clinging ... and thusly to suffering.....
-when we are seeking after material wealth, when we are craving material wealth, the heart is blocked....
-greed....
-looking for happiness in material things conduces to greed.....
-it is this greed, the Buddha says, that is responsible for much of the pain & suffering in the world....
-inner wealth....
-the Buddha's path offers another, different way of living....
-it is a way of living in which we don't seek material/external wealth ... but rather seek to cultivate inner wealth....
-it is a way of living in which we find happiness in cultivating inner wealth and expressing it in the world.....
-inner wealth.....
-inner wealth is found in our goodness....
-generosity....
-the practice of non-harming....
-meditation.....
-the cultivation of ease/calm/composure ... the capacity to bring these qualities into the world....
-wisdom.....
-compassion....
-lovingkindness.....
-questions.....
-when considering how we live, and what it means to follow the dharma, we might reflect on these questions.....
-how do we perceive ourselves as followers of the dharma....?
-what is our commitiment to a life of inner wealth....?
-to what extent is it our priority to cultivate inner wealth ... and express our goodness in the world....?
-how can I carry the message of the dharma - the message of the way of life in which we prioritize inner wealth - into the world....?
-reading.....
-"Greed" from Skillful Pleasure.....
| skillful_pleasure_greed_pdf.pdf |
-May 29
-The Felt Sense of Emotions....
-mindfulness of emotions....
-in practicing mindfulness of emotions, we learn to bring awareness to emotions.....
-it is useful to think of this practice by using the simple acronym: ABC.....
-A ... we bring awareness to the emotion when it has arisen....
-B ... after a few seconds, we center our attention on the breath....
-C ... we look to the heart, to the quality of compassion.....
-awareness of emotions.....
-how do we practice awareness of emotions....?
-it is important in bringing awareness to emotions that we are not:
-'thinking about' the emotion....
-"analyzing' the emotion....
-in bringing awareness to an emotion:
-we are aware of the emotion in real time, as the Buddha says, "according to reality"....
-we are aware of the experience-as-it-is....
-we are aware of the felt experience of the emotion....
-as we experience it, in the body.....
-we are aware of this felt experience, the sensation of the emotion, for a few seconds....
-then we center our awareness in the breath.....
-wisdom.....
-when we are able to bring awareness to the simple felt sense of the emotion ... we move toward the development of wisdom.....
-wisdom, in the Buddha's practice, is not intellectual wisdom....
-it is wisdom that we find in the body....
-it is the wisdom in the heart....
-elements of knowing.....
-we learn to know what an emotion is: sensation....
-when there is awareness, we begin to learn what it is like when we are not clinging to the emotion....
-felt sense....
-we learn to develop a felt sense of emotions....
-when we have a felt sense of an emotion, we're able to understand it on a deeper level....
-we have a felt sense of the conditioned nature of the emotion....
-for instance, if we have a felt sense of disappointment, we understand that this experience of disappointment is conditioned by other times we have felt this emotion ... it is the 'result' of other experiences of disappointment that we have had....
-we have a felt sense of the compounded nature of the emotion.....
-we have a felt sense of the impermanent, changeable, inconstant nature of the emotion....
-we have a felt sense of the not-self nature of the emotion....
-we understand, on a deeper level, the suffering/dukkha that holding on to the emotion brings us....
-the understanding that comes from developing a felt sense of thing transcends intellectual understanding....
-factors that support learning to develop a felt sense of emotions....
-mindfulness of the body....
-the qualities of concentration:
-ease & pleasure.....
-equanimity.....
-trust/conviction....
-we learn to move beyond reliance on intellectual understanding and analysis....
-reading.....
-Focusing by Eugene Gendlin....
-the book that explains Gendlin's work on the felt sense and how we can learn to develop it....
-"Knowing the Body From Within" (Thanissaro Bhikkhu)
A felt sense is not a mental experience but a physical one. Physical. A bodily awareness of a situation or person or event. An internal aura that encompasses everything you feel and know about the given subject at a given time - encompasses it and communicates it to you all at once rather than detail by detail.
******
You have a bodily orienting sense. You know who you are and how you come to be reading this page. To know this you don't need to think. The knowing is physically sensed in your body and can easily be found. But this bodily knowing can extend much more deeply. You can learn how to let a deeper bodily felt sense come in relation to any problem or situation. Your body "knows" the whole of each context, vastly more aspects of it than you can enumerate separately.
(Eugene Gendlin)
Categorical emotions such as sorrow, anger, fear, disgust, and joy are intense and direct. There is a limited variety of these types of feelings and they are easily recognized and named. This is not so with the felt sense.
The felt sense encompasses a complex array of ever-shifting nuances. The feelings we experience are typically much more subtle, complex, and intricate than what we can convey in language. As you read the following phrases, imagine how much more you might feel than is expressed: Looking at a mountain peak bathed in an alpine glow; seeing a blue summer sky dotted with soft white clouds; going to a ball game and dripping mustard on your shirt; feeling the ocean spray as the surf crashes onto rock and cliff; touching an opening rose or a blade of grass topped with a drop of morning dew; listening to a Brahms concerto; watching a group of brightly dressed children singing ethnic folk songs; walking along a country road; or enjoying time with a friend. You can imagine going through a day without emotion, but to live in the absence of the felt sense is not just unthinkable, it is impossible. To live without the felt sense violates the most basic experience of being alive.
The felts sense is sometimes vague, always complex, and ever-changing. It moves, shifts, and transforms constantly. It can vary in intensity and clarity, enabling us to shift our perceptions. It does this by giving us the process as well as what is needed for change. Through the felt sense we are able to move, to acquire new information, to interrelate with one another, and ultimately, to know who we are. It is so integrated to our experience of being human that we take it for granted, sometimes to the point of not even realizing that it exists until we deliberately attend to it.
(Peter Levine)
-listening.....
-"Awareness, Breath, Compassion"
-The Felt Sense of Emotions....
-mindfulness of emotions....
-in practicing mindfulness of emotions, we learn to bring awareness to emotions.....
-it is useful to think of this practice by using the simple acronym: ABC.....
-A ... we bring awareness to the emotion when it has arisen....
-B ... after a few seconds, we center our attention on the breath....
-C ... we look to the heart, to the quality of compassion.....
-awareness of emotions.....
-how do we practice awareness of emotions....?
-it is important in bringing awareness to emotions that we are not:
-'thinking about' the emotion....
-"analyzing' the emotion....
-in bringing awareness to an emotion:
-we are aware of the emotion in real time, as the Buddha says, "according to reality"....
-we are aware of the experience-as-it-is....
-we are aware of the felt experience of the emotion....
-as we experience it, in the body.....
-we are aware of this felt experience, the sensation of the emotion, for a few seconds....
-then we center our awareness in the breath.....
-wisdom.....
-when we are able to bring awareness to the simple felt sense of the emotion ... we move toward the development of wisdom.....
-wisdom, in the Buddha's practice, is not intellectual wisdom....
-it is wisdom that we find in the body....
-it is the wisdom in the heart....
-elements of knowing.....
-we learn to know what an emotion is: sensation....
-when there is awareness, we begin to learn what it is like when we are not clinging to the emotion....
-felt sense....
-we learn to develop a felt sense of emotions....
-when we have a felt sense of an emotion, we're able to understand it on a deeper level....
-we have a felt sense of the conditioned nature of the emotion....
-for instance, if we have a felt sense of disappointment, we understand that this experience of disappointment is conditioned by other times we have felt this emotion ... it is the 'result' of other experiences of disappointment that we have had....
-we have a felt sense of the compounded nature of the emotion.....
-we have a felt sense of the impermanent, changeable, inconstant nature of the emotion....
-we have a felt sense of the not-self nature of the emotion....
-we understand, on a deeper level, the suffering/dukkha that holding on to the emotion brings us....
-the understanding that comes from developing a felt sense of thing transcends intellectual understanding....
-factors that support learning to develop a felt sense of emotions....
-mindfulness of the body....
-the qualities of concentration:
-ease & pleasure.....
-equanimity.....
-trust/conviction....
-we learn to move beyond reliance on intellectual understanding and analysis....
-reading.....
-Focusing by Eugene Gendlin....
-the book that explains Gendlin's work on the felt sense and how we can learn to develop it....
-"Knowing the Body From Within" (Thanissaro Bhikkhu)
A felt sense is not a mental experience but a physical one. Physical. A bodily awareness of a situation or person or event. An internal aura that encompasses everything you feel and know about the given subject at a given time - encompasses it and communicates it to you all at once rather than detail by detail.
******
You have a bodily orienting sense. You know who you are and how you come to be reading this page. To know this you don't need to think. The knowing is physically sensed in your body and can easily be found. But this bodily knowing can extend much more deeply. You can learn how to let a deeper bodily felt sense come in relation to any problem or situation. Your body "knows" the whole of each context, vastly more aspects of it than you can enumerate separately.
(Eugene Gendlin)
Categorical emotions such as sorrow, anger, fear, disgust, and joy are intense and direct. There is a limited variety of these types of feelings and they are easily recognized and named. This is not so with the felt sense.
The felt sense encompasses a complex array of ever-shifting nuances. The feelings we experience are typically much more subtle, complex, and intricate than what we can convey in language. As you read the following phrases, imagine how much more you might feel than is expressed: Looking at a mountain peak bathed in an alpine glow; seeing a blue summer sky dotted with soft white clouds; going to a ball game and dripping mustard on your shirt; feeling the ocean spray as the surf crashes onto rock and cliff; touching an opening rose or a blade of grass topped with a drop of morning dew; listening to a Brahms concerto; watching a group of brightly dressed children singing ethnic folk songs; walking along a country road; or enjoying time with a friend. You can imagine going through a day without emotion, but to live in the absence of the felt sense is not just unthinkable, it is impossible. To live without the felt sense violates the most basic experience of being alive.
The felts sense is sometimes vague, always complex, and ever-changing. It moves, shifts, and transforms constantly. It can vary in intensity and clarity, enabling us to shift our perceptions. It does this by giving us the process as well as what is needed for change. Through the felt sense we are able to move, to acquire new information, to interrelate with one another, and ultimately, to know who we are. It is so integrated to our experience of being human that we take it for granted, sometimes to the point of not even realizing that it exists until we deliberately attend to it.
(Peter Levine)
-listening.....
-"Awareness, Breath, Compassion"
-May 22
-The Difficulty in Life....
-the difficulty in life....
-in his first sermon, "Setting the Wheel of the Dhamma in Motion," the Buddha lists some of the difficulties that the experience of life includes:
"Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful."
(SN 56.11)
-these experiences of life are difficult, often painful ... they are "stressful," which means that they are conducive to stress/suffering (dukkha) ...
-as dharma students, we are asked to understand that these are basic experiences of life - and largely unavoidable - but that they do not comprise suffering/dukkha in and of themselves.....
-we're asked to understand that we know suffering/dukkha when we relate unskillfully to these difficult experiences of life....
-when we relate unskillfully, we are blocked off from the heart ... and our capacity to know happiness in this life....
-as dharma students we learn to related skillfully to the difficulties in life.....
-elements of what it means to meet difficulty skilllfully....
-we acknowledge difficulty....
-we don't try to avoid it or ignore it....
-we look at it....
-we look at difficulty skillfully, with equanimity.....
-equanimity is developed in breath meditation practice....
-when equanimity is developed, we're able to look at difficulty with....
-space....
-as an observer....
-objectivity....
-composure....
-calmness....
-we look at difficulty with acceptance....
-when equanmity is developed we're able to look at difficulty with acceptance.....
-wisdom....
-acceptance is rooted in wisdom....
-the understanding that difficulty, as described above, is part of life ... that it is largely unavoidable....
-the understanding that if we cling to our experience - engage in desire/aversion - we will suffer......
-compassion....
-when we look squarely at difficulty in life, with equanimity, there is compassion....
-the happiness in life....
-as dharma students, developed in the Buddha's practice of the eight-fold path, including the development of concentration/jhana ... we are able to know happiness in life, despite the difficulty in life....
-we understand that that which is difficult is not all of our human experience....
-we maintain ourselves, in all postures, in the body, in an easeful & pleasurable abiding.....
-when we're able to maintain ourselves in the body, in a pleasurable abiding, we're able to relate skillfully to life....
-we're connected to the heart....
-we're able to discern what actions to take that will lead us to true happiness....
-we're able to flourish.....
-when the body feels good, when we're able to maintain a pleasurable abiding, we can flourish in this life....
-reading.....
-"Setting the Wheel of the Dhamma in Motion" (SN 56.11)
-"Life Isn't Just Suffering" (Thanissaro Bhikkhu)
Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.
(SN 56.11)
“Obviously, this was one of those nights when everybody was in sync. The synchrony of it is really the story here: How many bodies can actually play like that and how in sync and intuitive [can they be]? It becomes a mystical thing after a while. You're dealing with a whole other consciousness once you get to that place.
"Jerry was real healthy," Hart says. "We all were motivated to play. It was one of those times where it was just right to tour. Everybody was feeling really good. That's what happens: You play good music when you're feeling really good."
(Mickey Hart/drummer from The Grateful Dead/on the Cornell 77 show)
|
-May 15
-Full Body Awareness....
(from "Mindfulness of the Body" sutta)
"Monks, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues mindfulness immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.
"In whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks — would the heavy stone ball gain entry into the pile of wet clay?"
"Yes, lord."
"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?"
"Yes, lord."
"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?"
"Yes, lord."
"In the same way, in whomever mindfulness immersed in the body is not developed, not pursued, Mara gains entry, Mara gains a foothold.
"Now, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think — would that light ball of string gain entry into that door panel made entirely of heartwood?"
"No, lord."
"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
"Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' What do you think — would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?"
"No, lord."
"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
"Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think — would he get a place to put his water?"
"No, lord."
"In the same way, in whomever mindfulness immersed in the body is developed, is pursued, Mara gains no entry, Mara gains no foothold.
(MN 119)
Simply talking a lot
doesn’t maintain the dhamma.
Whoever
—although he’s heard next to nothing--
sees dhamma through his body,
is not heedless of dhamma:
he’s one who maintains the dhamma.
(Dhp 259)
They awaken, always wide awake:
Gotama’s disciples
whose mindfulness, both day & night,
is constantly immersed
in the body.
(Dhp 299)
-May 8
-Heedfulness of Thinking....
"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-the practice of heedfulness of thinking is one of the key practices that we learn to develop in our efforts to awaken.....
-the practice includes....
1 -seeing when we're engaged in thinking.....
-in all postures....
2-discerning whether thinking is unskillful.....
-asking questions such as...
-does engaging in this thinking lead to suffering/dukkha.....?
-in the short term....
-in the long term....
-does engaging in this thinking take me from the body....?
-does engaging in this thinking take me from the heart....?
-discernment, it's important to remember, is not intellectual....
-it comes from clear seeing ... seeing thinking as we're engaging in it....
-it comes from "looking" at the thinking....
-it comes from questioning the thinking....
-it is a quality of discernment that comprises a "knowing" in the body....
-and, ultimately, it is a quality of discernment that comprises a "knowing" in the heart....
-it develops through "repeated reflection".....
-persistence.....
-the abiility to practice heedfulness of thinking depends on maintaining mindfulness of the body....
-in all postures.....
-including maintaining an easeful abiding in the body.....
-reading.....
-"Two Sorts of Thinking" from The Skill of Living.....
-Heedfulness of Thinking....
"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
(MN 19)
-the practice of heedfulness of thinking is one of the key practices that we learn to develop in our efforts to awaken.....
-the practice includes....
1 -seeing when we're engaged in thinking.....
-in all postures....
2-discerning whether thinking is unskillful.....
-asking questions such as...
-does engaging in this thinking lead to suffering/dukkha.....?
-in the short term....
-in the long term....
-does engaging in this thinking take me from the body....?
-does engaging in this thinking take me from the heart....?
-discernment, it's important to remember, is not intellectual....
-it comes from clear seeing ... seeing thinking as we're engaging in it....
-it comes from "looking" at the thinking....
-it comes from questioning the thinking....
-it is a quality of discernment that comprises a "knowing" in the body....
-and, ultimately, it is a quality of discernment that comprises a "knowing" in the heart....
-it develops through "repeated reflection".....
-persistence.....
-the abiility to practice heedfulness of thinking depends on maintaining mindfulness of the body....
-in all postures.....
-including maintaining an easeful abiding in the body.....
-reading.....
-"Two Sorts of Thinking" from The Skill of Living.....
| two_sorts_of_thinking_skill_of_living_pdf.pdf |
-teacher donation....
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-PayPal or credit card ... by using the button on the Support page.....
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Peter Doobinin
PO Box 1098
New York NY 10009
Thank you! Your generosity is very much appreciated!
-May 1
-Learning to be Alone....
-it's important, as dharma students - and as human beings - that we learn to be alone....
-it's important because the experience of being alone is elemental to what it is to be human.....
-when we are in conflict with the experience of being alone ... we are in conflict with what it is to be human....
-most beings relate unskillfully to the experience of being along.....
-most beings seek to distract themselves from the experience of being alone by taking in sense experience/sense pleasure...
-the various forms of technology are primary ways that we seek to deflect ourselves from the experience of being alone....
-as dharma students we learn to relate skillfully to the exprience of being alone....
-learning to be alone....
-the practice of mindfulness of breathing is the primary skill that we develop that enables us to skillfully relate to the exprience of being alone....
-in developing mindfulness of breathing, we cultivate the qualities of jhana including singleness of mind, ease, pleasure, equanimity.....
-singleness of mind...
-we develop the ability to keep the mind on the body ... using the breath as our center.....
-we develop the ability to keep ourselves in the body/present moment ... in the face of being alone....
-ease & pleasure....
-as the Buddha came to understand, our capacity to remain present, to be alone, depends our our experience of the body/present moment being easeful/pleasurable....
-as dharma students, we learn to cultivate skillful internal pleasure ... this enables us to remain present in the face of being alone....
-equanimity....
-equanimity enables us to understand our experience....
-our difficulty in being alone....
-the drawbacks in trying to avoid being alone....
-the benefits in facing the experience of being alone....
-our capacity for happiness ... in the face of being alone.....
-readings.....
-"An Auspicous Day" Sutta
And to speak of solitude again, it becomes clearer and clearer that fundamentally this is nothing that one can choose or refrain from. We are solitary. We can delude ourselves about this and act as if it were not true. That is all. But how much better it is to recognize that we are alone; yes, even to begin from this realization … We must accept our reality as vastly as we possibly can; everything, even the unprecedented, must be possible within it. This is, in the end, the only kind of courage that is required of us: the courage to face the strangest, most unusual, most inexplicable experiences that can meet us …
(Rilke)
I hold this to be the highest task of a bond between two people: that each should stand guard over the solitude of the other. For, if it lies in the nature of indifference and of the crowd to recognize no solitude, then love and friendship are there for the purpose of continually providing the opportunity for solitude. And only those are the true sharings which rhythmically interrupt periods of deep isolation.
(Rilke)
At Savatthi. Then Ven. Migajala went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "'A person living alone. A person living alone,' thus it is said. To what extent, lord, is one a person living alone, and to what extent is one a person living with a companion?"
"Migajala, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing — and a monk relishes them, welcomes them, & remains fastened to them. As he relishes them, welcomes them, & remains fastened to them, delight arises. There being delight, he is impassioned. Being impassioned, he is fettered. A monk joined with the fetter of delight is said to be a person living with a companion.
"There are sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body... ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing — and a monk relishes them, welcomes them, & remains fastened to them. As he relishes them, welcomes them, & remains fastened to them, delight arises. There being delight, he is impassioned. Being impassioned, he is fettered. A monk joined with the fetter of delight is said to be a person living with a companion.
"A person living in this way — even if he frequents isolated forest & wilderness dwellings, with an unpopulated atmosphere, lying far from humanity, appropriate for seclusion — is still said to be living with a companion. Why is that? Because the craving that is his companion has not been abandoned by him. Thus he is said to be a person living with a companion.
"Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing — and a monk does not relish them, welcome them, or remain fastened to them. As he doesn't relish them, welcome them, or remain fastened to them, delight ceases. There being no delight, he is not impassioned. Being not impassioned, he is not fettered. A monk disjoined from the fetter of delight is said to be a person living alone.
"There are sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body... ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing — and a monk does not relish them, welcome them, or remain fastened to them. As he doesn't relish them, welcome them, or remain fastened to them, delight ceases. There being no delight, he is not impassioned. Being not impassioned, he is not fettered. A monk disjoined from the fetter of delight is said to be a person living alone.
"A person living in this way — even if he lives near a village, associating with monks & nuns, with male & female lay followers, with kings & royal ministers, with sectarians & their disciples — is still said to be living alone. A person living alone is said to be a monk. Why is that? Because the craving that was his companion has been abandoned by him. Thus he is said to be a person living alone."
(Migajala Sutta/SN 35.63)
-April 24
-The Ship....
-three metaphors....
-in the Nava Sutta/The Ship (SN 22.101), the Buddha offers three key metaphors....
-these metaphors explain how the path develops....
-as dharma student, developing our practice, we will be well served to remember these metaphors ... and to apply them to our practice.....
-the metaphor of the hen and her eggs...
-as the Buddha describes, the hen's eggs won't hatch simply because she wishes for that to happen .... she has to sit on her eggs.....
-as with dharma practice, the path won't develop simply because we wish for it to happen ... we have to put a persistent effort into the practice....
-much of this effort goes into breath meditation ... developing concentration/jhana....
-the metaphor of the axe handle....
-as the Buddha explains, when we chop with with a brand new axe, we don't notice a change in the axe handle ... it's only after chopping wood for a length of time that we notice that the handle has changed, worn down....
-as with dharma practice, transformation is slow and often not discernible ... change is happening but we often can't see it....
-the metaphor of the ship....
-as the Buddha explains, after months at sea, after lying on the shore during the rainy winter, the ship's stays gradually wither and rot....
-as with dharma practice, over time, as we put the work into our practice, that which binds us, our grasping, our holding on, gradually disintegrates ... our fetters wither ... and we are free....
-reading.....
-Nava Sutta/The Ship (SN 22.101)
-"The Ship" by Peter Doobinin
-The Ship....
-three metaphors....
-in the Nava Sutta/The Ship (SN 22.101), the Buddha offers three key metaphors....
-these metaphors explain how the path develops....
-as dharma student, developing our practice, we will be well served to remember these metaphors ... and to apply them to our practice.....
-the metaphor of the hen and her eggs...
-as the Buddha describes, the hen's eggs won't hatch simply because she wishes for that to happen .... she has to sit on her eggs.....
-as with dharma practice, the path won't develop simply because we wish for it to happen ... we have to put a persistent effort into the practice....
-much of this effort goes into breath meditation ... developing concentration/jhana....
-the metaphor of the axe handle....
-as the Buddha explains, when we chop with with a brand new axe, we don't notice a change in the axe handle ... it's only after chopping wood for a length of time that we notice that the handle has changed, worn down....
-as with dharma practice, transformation is slow and often not discernible ... change is happening but we often can't see it....
-the metaphor of the ship....
-as the Buddha explains, after months at sea, after lying on the shore during the rainy winter, the ship's stays gradually wither and rot....
-as with dharma practice, over time, as we put the work into our practice, that which binds us, our grasping, our holding on, gradually disintegrates ... our fetters wither ... and we are free....
-reading.....
-Nava Sutta/The Ship (SN 22.101)
-"The Ship" by Peter Doobinin
| the_ship_by_peter_doobinin.pdf |
-April 17
-Time for Reflection....
-reflection....
-reflection is a skill by which we connect to the heart....
-in reflecting we connect to our innate wisdom ... and the qualities of lovingkindness, compassion, appreciation....
-reflection is not thinking about something.....
-although we may use some thinking (fabrication) to support our efforts to connect to the heart.....
-reflection is a skill.....
-the skill of reflection....
-the skill of reflection includes these elements....
-being in the body....
-in reflecting we keep our mindfulness in the body....
-we can maintain ourselves in the body, using the breath as a center....
-maintaining an easeful abiding in the body.....
-we seek to connect to the qualities of ease and pleasure in the body that we've learned to develop in breath meditation practice.....
-maintaining brightness/appreciation/in the mind....
-nature helps to keep the mind bright.....
-asking questions....
-we ask questions to help us connect to the heart.....
-broad questions such as....
-"moving forward in my life, how can I live in a way that is in support of the heart....?"
-specific questions such as....
-"how can I relate to this person with the greatest compassion...?"
-classic refections include asking questions pertaining to suffering and death....
-"what would it be like to no longer hold on to to this way of thinking....?"
-"the days & nights are passing, how can I make the most of my time....?"
-"am i lving in an effort to know true happiness.....?"
-"am i moving forward.....?"
-felt sense.....
-in asking questions, we try to keep the amount of fabrication to a minimum ... we keep it simple.....
-we ask a question, then we let the question drop into the body....
-we have a felt sense of the question....
-sensitive to the heart.....
-we're sensitive to what arises in the heart....
-we understand that the "answers" will arise in time ...
-we understand the importance of patience.....
-going for a walk.....
-going for a walk is often a good practice ... and offers us a good opportunty to reflect.....
-when we're walking.....
-we're able to take a step back from the things of our lives....
-we're more able to be in the body....
-we're more able to have a bright mind.....
-reading.....
-"Reflection" (from The Skill of Living)
-Time for Reflection....
-reflection....
-reflection is a skill by which we connect to the heart....
-in reflecting we connect to our innate wisdom ... and the qualities of lovingkindness, compassion, appreciation....
-reflection is not thinking about something.....
-although we may use some thinking (fabrication) to support our efforts to connect to the heart.....
-reflection is a skill.....
-the skill of reflection....
-the skill of reflection includes these elements....
-being in the body....
-in reflecting we keep our mindfulness in the body....
-we can maintain ourselves in the body, using the breath as a center....
-maintaining an easeful abiding in the body.....
-we seek to connect to the qualities of ease and pleasure in the body that we've learned to develop in breath meditation practice.....
-maintaining brightness/appreciation/in the mind....
-nature helps to keep the mind bright.....
-asking questions....
-we ask questions to help us connect to the heart.....
-broad questions such as....
-"moving forward in my life, how can I live in a way that is in support of the heart....?"
-specific questions such as....
-"how can I relate to this person with the greatest compassion...?"
-classic refections include asking questions pertaining to suffering and death....
-"what would it be like to no longer hold on to to this way of thinking....?"
-"the days & nights are passing, how can I make the most of my time....?"
-"am i lving in an effort to know true happiness.....?"
-"am i moving forward.....?"
-felt sense.....
-in asking questions, we try to keep the amount of fabrication to a minimum ... we keep it simple.....
-we ask a question, then we let the question drop into the body....
-we have a felt sense of the question....
-sensitive to the heart.....
-we're sensitive to what arises in the heart....
-we understand that the "answers" will arise in time ...
-we understand the importance of patience.....
-going for a walk.....
-going for a walk is often a good practice ... and offers us a good opportunty to reflect.....
-when we're walking.....
-we're able to take a step back from the things of our lives....
-we're more able to be in the body....
-we're more able to have a bright mind.....
-reading.....
-"Reflection" (from The Skill of Living)
| reflection_skill_of_living_pdf.pdf |
A Walk (Rilke)
My eyes already touch the sunny hill.
going far beyond the road I have begun,
So we are grasped by what we cannot grasp;
it has an inner light, even from a distance-
and changes us, even if we do not reach it,
into something else, which, hardly sensing it,
we already are; a gesture waves us on
answering our own wave…
but what we feel is the wind in our faces.
