I learn by going where I have to go

The Waking

I wake to sleep, and take my waking slow.
I feel my fate in what I cannot fear.
I learn by going where I have to go.

We think by feeling. What is there to know?
I hear my being dance from ear to ear.
I wake to sleep, and take my waking slow.

Of those so close beside me, which are you?
God bless the Ground! I shall walk softly there,
And learn by going where I have to go.

Light takes the Tree; but who can tell us how?
The lowly worm climbs up a winding stair;
I wake to sleep, and take my waking slow.

Great Nature has another thing to do
To you and me, so take the lively air,
And, lovely, learn by going where to go.

This shaking keeps me steady. I should know.
What falls away is always. And is near.
I wake to sleep, and take my waking slow.
I learn by going where I have to go.

T. Roethke

Seeing our inner Buddha

"Then it was as if I suddenly saw the beauty of their hearts, the depths of where neither sin nor desire can reach, the person that each one is in God's eyes. If only they could see themselves as they really are. If only we could see each other that way there would be no reason for war, for hatred, for cruelty...I suppose the big problem would be that we would fall down and worship one another."

Thomas Merton

Breaking Free

Jack Kornfield wrote,

"When the stories of our life no longer bind us, we discover within them something greater. We discover that within the very limitations of form, of our maleness and femaleness, of our parenthood and our childhood, of gravity on the earth and the changing of the seasons, is the freedom and harmony we have sought for so long. Our individual life is an expression of the whole mystery, and in it we can resat in the center of the movement, the center of all worlds. "

Constant Cravings
Occasionally we get caught up in our addictive nature...we crave comfort...through food, relationships, drugs, alcohol, vacations, or laziness. Taking time to recognize and be fully present with how we came to crave comfort allows us to regain our sense of centeredness (we might even say, "Oh, here I am.").

Through becoming aware, we resense our inner Buddha, remembering that we are already enlightened. We need only step out of the clouds and fog of temporal false comfort.

"...as we let our own light shine, we unconsciously give other people permission to do the same."

Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, Who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.

Maryanne Williamson

Traveling to Europe on Vesak (Buddha Day)

The significance of Vesak lies with the Buddha and his universal peace message to mankind.

As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.

During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realisation dawned in him together with all psychic powers.

This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.

The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,

The Noble Truth of Dukkha or suffering
The Origin or Cause of suffering
The End or Cessation of suffering
the Path which leads to the cessation of all sufferings

The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents the Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.

Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.

Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregate of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.

When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. We will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.

When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.

From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.

The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.

Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.

Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.

The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no, old age, no death, hence no suffering. That is how suffering is ended, once and for all.

The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path.

The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.

Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.

The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.

The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.

Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.

The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.

No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within -the framework of the teachings of the Buddha.

The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism'

The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.

Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.

His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.

- Venerable Mahinda

The Itch in Your Mind: More Thoughts on Steve Hagen

Hagen writes that we often seek enlightenment to escape delusion. I am often aware of my own difficulties with embracing tranquility. If enlightenment includes a state of tranquility, have we not been, at least those of us in Western countries, strongly discouraged from being tranquil and therefore, perhaps from being enlightened?

When I choose to write, or sit, or do any one thing, my mind flits from option to option. I feel compelled to make lists, set goals, and accrue accomplishments. I have moments of repose, but they often seem like activities on the list that can be checked off.

Pema Chodron wrote, "Even the simplest of things can be the basis of practice--a beautiful morning, a good meal, a shower." After listening to a Zencast, I accepted the reality that our actions are our practice. We do not go about life, then go about our practice--they are one in the same--inseparable. That, it seems is the essence of integrity. And, because we are all interconnected, my practice is an element of yours, and your practice contributes to mine. When I take time to notice the beautiful morning, have I not contributed to the stillness of my community? When I enjoy a meal with friends, do we all not slow our eating and create interconnectedness?

When we engage in the delusion of separateness, we distance ourselves from the moment; we hold our spiritual breath. Hagen writes that "we keep hoping that somehow we'll throw the right spiritual switch and enlightenment will flash on at last." This passage has brought awareness to my propensity to plan, often as a way to put off reality: "I'm on the path; erring and erring I walk the unerring path; this is part of my journey and I'm just not there yet." And so it goes...

Inherent in this deluded way of thinking is the message that I am not enough yet, and that I need more. More enlightenment, more accomplishments, more books, more Zencasts...if my life is my practice, then I suppose I also need more physical fitness, more fiscal responsibility, more professional accomplishments.

But, when I accept the reality that all I have is what I have at this moment, and that what I have allows for spontaneous enlightenment, then I have a profound sense of responsibility. That my energies and actions matter. That when I practice lovingkindness I contribute to the celestial collectiveness of our being.

Hagen writes, "there can only be one place: right here, right now."

What is your practice? How do you express your enlightenment?

Fear of Clarity (a repost inspired by Don Kern)

We are always the path, the trees, the sky, the beginning and end of each journey.

Art Chickering wrote that college students change--that they "become independent; but it is the independence of a hog on ice. He is on slippery new territory and without familiar footholds; he responds with wild thrashing or bewildered and anxious immobility...There is conspicuous lack of coordination and little observable progress in any direction. Autonomy, the independence of maturity, is quite different. It is secure and stable; coping behaviors are well coordinated to personal and social ends. This kind of maturity requires both emotional and instrumental independence, and recognition of one's interdependencies."

Abram Maslow, the remarkable humanistic psychologist also wrote about the fear of clarity: "If you plan to be less than you are capable of being, then I warn you that you'll be deeply unhappy for the rest of your life. You will be evading your own capacities, your own possibilities. Not only are we ambivalent about our own highest possibilities, we are also in a perpetual and I think universal--perhaps even necessary--conflict and ambivalence over these same highest possibilities in other people, and in human nature in general."

Enlightenment requires us to create space between the gravity of the illusory physical world and the opportunity to transcend into the infinity of each moment. We might strive to conceptualize ourselves as both cloud and sky. The cloud representing our innate ability to be all and the sky representing the infinity of our centeredness. Can any cloud completely disappear? Dissipate? Whether heavy with precipitation or virtually invisible in its light mist, the clouds are there...just as the sun rises each morning whether we can see it or not.

Clarity, however, can be intimidating. Fear or insecurity of our interdependence in the world, the contrast between our personal perceptions of abilities and the tasks handed to us, or the stark reality of our lives can each encourage us to maintain a life of status quo, mediocrity, and passivity.

The Buddha was said to have said, "An undeveloped mind leads to great harm." How will you develop your mind today? What awareness will you allow? What interdependence will you embrace? What lesson will you allow yourself to embrace?