Category Archives: Thailand

nonabiding

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Ajahn Amaro [Excerpts from “Small Boat, Great Mountain”]
One of the topics that Ajahn Chah most liked to emphasise was the principle of nonabiding. During the brief two years that I was with him in Thailand, he spoke about it many times. In various ways he tried to convey that nonabiding was the essence of the path, a basis of peace, and a doorway into the world of freedom.

The Limitations of the Conditioned Mind

During the summer of 1981, Ajahn Chah gave a very significant teaching to Ajahn Sumedho on the liberating quality of nonabiding. Ajahn Sumedho had been in England for a few years when a letter arrived from Thailand. Even though Ajahn Chah could read and write, he rarely did. In fact, he hardly wrote anything, and he never wrote letters. The message began with a note from a fellow Western monk. It said: “Well, Ajahn Sumedho, you are not going to believe this, but Luang Por decided he wanted to write you a letter, so he asked me to take his dictation.” The message from Ajahn Chah was very brief, and this is what it said: “Whenever you have feelings of love or hate for anything whatsoever, these will be your aides and partners in building pārami (perfection of core virtues, including: honesty, generosity, proper conduct, etc). The Buddha-Dharma is not to be found in moving forwards, nor in moving backwards, nor in standing still. This, Sumedho, is your place of nonabiding.”

A few weeks later, Ajahn Chah had a stroke and became unable to speak, walk, or move. His verbal teaching career was over. This letter contained his final instructions.

During my time at his monastery in Thailand, Ajahn Chah would sit on a wicker bench in the open area underneath his hut and receive visitors from ten o’clock in the morning until late at night. Every day. Sometimes until two or three in the morning.

Amongst the many ways in which he would convey the teachings, Ajahn Chah would put various conundrums out to the listeners, queries or puzzles designed to frustrate and then break through the limitations of the conditioned mind. He would ask such questions as: “Is this stick long or short?” “Where did you come from and where are you going?” Or, as here, “If you can’t go forwards and you can’t go back and you can’t stand still, where do you go?” And when he’d put forth these questions, he’d have a look on his face like a cobra.

Some of the more courageous responders would try a reasonable answer:

“Go to the side?”

“Nope, can’t go to the side either.”

“Up or down?” “He would keep pushing people as they struggled to come up with a “right” answer. The more creative or clever they got, the more he would make them squirm: “No, no! That’s not it.”

Ajahn Chah was trying to push his inquirers up against the limitations of the conditioned mind, in hopes of opening up a space for the unconditioned to shine through. The principle of nonabiding is exceedingly frustrating to the conceptual/thinking mind, because that mind has built up such an edifice out of “me” and “you,” out of “here” and “there,” out of “past” and “future,” and out of “this” and “that.”

As long as we conceive reality in terms of self and time, as a “me” who is someplace and can go some other place, then we are not realising that going forwards, going backwards, and standing still are all entirely dependent upon the relative truths “of self, locality, and time. In terms of physical reality, there is a coming and going. But there’s also that place of transcendence where there is no coming or going. Think about it. Where can we truly go? Do we ever really go anywhere? Wherever we go we are always “here,” right? To resolve the question, “Where can you go?” we have to let go—let go of self, let go of time, let go of place. In that abandonment of self, time, and place, all questions are resolved.

Ancient Teachings on Nonabiding

This principle of nonabiding is also contained within the ancient Theravāda teachings. It wasn’t just Ajahn Chah’s personal insight or the legacy of some stray Nyingmapa lama who wandered over the mountains and fetched up in northeast Thailand 100 years ago. Right in the Pali Canon, the Buddha points directly to this. In the Udāna (the collection of “Inspired Utterances” of the Buddha), he says:

There is that sphere of being where there is no earth, no water, no fire, nor wind; no experience of infinity of space, of infinity of consciousness, of no-thingness, or even of neither-perception-nor-non-perception; here there is neither this world nor another world, neither moon nor sun; this sphere of being I call neither a coming nor a going nor a staying still, neither a dying nor a reappearance; it has no basis, no evolution, and no support: it is the end of dukkha. (UD. 8.1)

Rigpa, nondual awareness, is the direct knowing of this. It’s the quality of mind that knows, while abiding nowhere.
There is also the Bahiya Sutta:

“In the seen, there is only the seen,
in the heard, there is only the heard,
in the sensed, there is only the sensed,
in the cognized, there is only the cognized.
Thus you should see that indeed there is no thing here;
this, Bāhiya, is how you should train yourself.

Since, Bāhiya, there is for you
in the seen, only the seen,
in the heard, only the heard,
in the sensed, only the sensed,
in the cognized, only the cognized,
and you see that there is no thing here,
you will therefore see that
indeed there is no thing there.

As you see that there is no thing there,
you will see that
you are therefore located neither in the world of this,
nor in the world of that,
nor in any place
betwixt the two.

This alone is the end of suffering.” (UD. 1.10)

“Where” Does Not Apply

What does it mean to say, “There is no thing there”? It is talking about the realm of the object; it implies that we recognise that “the seen is merely the seen.” That’s it. There are forms, shapes, colours, and so forth, but there is no thing there. There is no real substance, no solidity, and no self-existent reality. All there is, is the quality of experience itself. No more, no less. There is just seeing, hearing, feeling, sensing, cognizing. And the mind naming it all is also just another experience: “the space of the Dharma hall I’m in,” “Ajahn Amaro’s voice,” “here is the thought, ‘Am I understanding this?’ Now another thought, ‘Am I not understanding this?’”

There is what is seen, heard, tasted, and so on, but there is no thing-ness, no solid, independent entity that this experience “refers to.

As this insight matures, not only do we realize that there is no thing “out there,” but we also realize there is no solid thing “in here,” no independent and fixed entity that is the experiencer. This is talking about the realm of the subject.

The practice of nonabiding is a process of emptying out the objective and subjective domains, truly seeing that both the object and subject are intrinsically empty. If we can see that both the subjective and objective are empty, if there’s no real “in here” or “out there,” where could the feeling of I-ness and meness and my-ness locate itself? As the Buddha said to Bāhiya, “You will not be able to find your self either in the world of this [subject] or in the world of that [object] or anywhere between the two.
Continued next week, Jan/04/ 24
Source of Ajahn Amaro’s text: https://www.abhayagiri.org/media/books/amaro_small_boat_great_mountain.pdf

Image: USGS United States Geological Survey, The Lena River Delta Russia

the search for happiness

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Looking back over the Japan trip (see previous post), I remember on the night we left Bangkok, I was finishing off packing for the six-hour journey and glanced at the bookshelf to see if there was a small book, I could read on the flight. Picked out a transcribed talk by Thai monk, Phra Payutto, a bilingual publication translated in English and titled: ‘Perfect Happiness.’  I thought, “Is there such a thing?” and was going to put it back on the shelf, but for some reason, slipped it into a zipped pocket on my cabin baggage and found that it fitted that space exactly. It’s as if the small book insisted on being there – and that’s how this Teaching I was talking about last week came to be with me again today.
At the airport I read bits and pieces of the English sections between the pages of Thai script… unable to get the sense of it right, except that, yes it was about happiness, but also suffering. Decided then, I needed to focus on this and get a clearer meaning of the word: suffering. So, I went to google and keyed in: “What Is suffering in Buddhism?” Then clicked on an item at the top of the list:
“Dukkha refers to the psychological experience—sometimes conscious, sometimes not conscious—of the profound fact that everything is impermanent, ungraspable, and not really knowable. On some level, we all understand this, yet we resist it. All the things we have, we know we don’t really have. All the things we see, we’re not entirely seeing. This is the nature of things, yet we think the opposite. We think that we can know and possess our lives, our loves, our identities, and even our possessions. We can’t. The gap between the reality and the basic human approach to life is dukkha, an experience of basic anxiety or frustration.” [from Suffering, Open the Real Path, by Norman Fischer]

There were other definitions but this was all pretty much the standard Buddhism terms I’m familiar with, and one sentence caught my eye: “On some level, we all understand this, yet we resist it.” But first I need to know about suffering in the Christian context. So, I keyed in: “What Is suffering in Christianity?” Then clicked on the first item on the list:
“The first truth about suffering is the recognition that it is alien to God’s plan of life. That might sound incredible, but to the Christian worldview, it is vital. Suffering is a product of the fall, a consequence of human sin against God (Romans 5:12; 1 Corinthians 15:21). Suffering is in our lives because we are living in a broken world. Some suffering is due to our sinful and wrong choices, but some is due simply to the world being fallen. This aspect of suffering should drive us to long for a better world, a world redeemed and freed from sin, a world that God will one day come again to establish (Romans 8:19-23). [Excerpt from Grand Canyon University:]
Suddenly I was a boy again, thinking about it and left with the distinct feeling that something bad happened in the past and that’s what is haunting us here today. That was the first time I had an idea of what the guilt complex must be like. Looking at it now, the phrase: “we all understand this, yet we resist it” is saying that, in Christianity, everything is in the hands of God means we don’t have to think about it anymore. In Buddhism however, there is no God so finding happiness and the end to suffering is something we do ourselves – according to the Buddha’s Teaching. The following is a short piece comprised of excerpts from Perfect Happiness the Print Copy, page 5, (the first criteria for relating to suffering and happiness) – ending on page 10.
“The Buddha urged us to understand suffering (dukkha) completely in order to have an insight into how we can be free of it. Suffering is there, only to be understood. The approach to understanding suffering can be divided into four criteria. The first is to refrain from creating extra, unnecessary suffering for yourself. This is necessary because we live in the world of nature and our lives proceed in line with conditioned phenomena. Conditioned things are impermanent, (aniccan) subject to stress (dukkha), and nonself (anatta), according to their nature. If we conduct ourselves unwisely, the dukkha of nature spills over as suffering in our hearts. We intensify and aggravate suffering, by going off in search of unnecessary suffering, and stacking it up in our hearts.


The dukkha inherent in nature is what it is. We have no conflict with this. We do not add to it, or pile on unnecessary suffering. By refraining in this way, we reach a level of ease and wellbeing; everything in the world exists according to its own natural dynamic. We can see how people relate to these things unskilfully, harbouring misguided attitudes and views, and unwittingly give rise to suffering. With clear discernment, we see how these worldly phenomena exist and proceed.
This rule applies also to the vicissitudes of life—turns of good fortune and misfortune, ‘worldly conditions.’ The sources of all our joys and sorrows, highs and lows. When we encounter these worldly winds, if we do not come to terms with them prudently, our happiness turns into sorrow, and any existing distress is exacerbated. Conversely, if we maintain clear discernment and skilful behaviour, our unhappiness turns into joy, and any existing delight is heightened. These worldly conditions befall human beings in line with the law of impermanence. There are four pairs of such conditions, namely:
gain & loss, fame & disrepute, praise & blame, pleasure & pain.
The Buddha said that these things are inherent in nature. By living in the world, they are inescapable. We all must face these conditions. If, when encountering these things, we maintain an incorrect bearing and behaviour, we inflict suffering on ourselves. When we obtain something good—some material reward—it is normal to feel delighted. Yet often, when people lose a possession, they grieve, because the object has vanished. If one responds to this loss unskilfully, by feeling gloomy and depressed, engaging in self-punishment, railing against life, etc., one only aggravates the situation and increases one’s misery.
So too with praise and blame. Everyone likes praise. Hearing words of praise, we feel happy and uplifted. But, when receiving blame, many people feel distress. What is the cause of this distress? It occurs because people allow these words of criticism entry into their hearts; having gained access, these words can cause torment and agitation…. but we can come to terms with these things and understand that this is the way of the world. The Buddha declared that by living in the world there is no escape from these worldly conditions. We can say, ‘Yes! I have met with these worldly winds. This is an aspect of truth. I will learn from these experiences!’ As soon as we can view these encounters as learning experiences, we have begun to adopt an appropriate attitude. ‘Ah, so things are this way. I’m beginning to see how things work in the world.’ We thus gain a firm foothold and realize contentment. This is the way of not accumulating unnecessary suffering.
Generally speaking, when people are buffeted by adverse worldly winds, they make a problem out of the situation, because they feel personally affected. But if they can alter their perspective, these encounters simply become learning experiences. Besides coming to terms with these situations, means we can also see them as an opportunity for spiritual training. Here, our entire attitudes and perspectives radically shift. We begin to see even those unpleasant and seemingly negative experiences as a test. With this shift in perspective, we gain from every experience. Both good and bad events are seen as a challenge of our character, a test of our skill and intelligence. As a consequence of this training and development, we become constantly stronger. In a sense everything becomes positive.
If we experience good fortune or encounter advantageous worldly conditions, we feel happy and at ease. We can then use that good fortune, for example. material gain, prestige, etc., to radiate this happiness outwards. We use it to perform good deeds and to assist others. In this way our happiness extends outwards and reaches a large number of people.
In the same way, if we experience misfortune or encounter adverse worldly conditions, we consider these situations as an opportunity for development. They become valuable life lessons—a means to hone mindfulness, problem solving, wise discernment, etc., leading to self-improvement. This is how disciples of the Buddha maintain the principle of reflecting on things skilfully. If we possess skilful refection, everything we encounter—both good and bad—is seen as a valuable and beneficial experience. Observing this principle is a fundamental of spiritual practice.

 (Continued next week.)

More information on Phra Payutto;
https://en.wikipedia.org/wiki/P._A._Payutto

Source for the original of this text: https://www.watnyanaves.net/uploads/File/books/pdf/661-Perfect-Happiness-Bilingual.pdf

Source for the header mage of the Buddha and Jesus:
https://owlcation.com/humanities/The-Many-Similarities-Between-Jesus-and-Buddha

Other images are of Shitennō-ji Temple in Osaka

the forever window #2

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POSTCARD#479: Bangkok: Getting ready in my mind for the visit to Scotland in September and thinking of those, over there on the other side of midnight, (I don’t mean the  book by Sidney Sheldon), six hours back in time, in a Westerly direction from here to the UK where it’s still yesterday. And everything is in the past for me although that goes without saying now I’m recently diagnosed with AMD, Age-Related Macular Degeneration in the right eye… squiggly lines of text and faces appear distorted. It’s treatable and I’m glad about that, of course, but injections in the eye once a month for the remaining years is not something to feel at ease about, at this time.

Besides it feels like I’m living in the past tense anyway I’m so out of touch with the ‘now.’ I don’t know what it’s like to be part of British society, it’s like a section of my memory has been surgically removed, and all migrants will know how that feels. I’ve been in Bangkok since 1984 and looking back to a time in the more recent past when the best audio/video, computer technology first arrived in South East Asia, TV and other products I still don’t know about – also imports from Japan and Korea, and in Thailand, the Western model has become the norm for many of us, today. So a few years ago I bought a flat-screen TV, and stepped into a cultural time capsule.

The simplest of things can trigger an emotional response; just listening to the sound of Western voices conversing in English, the mother tongue – the familiarity of it quite strange. Sudden recall of whole pieces of my life, forgotten until that moment. I’d get quite tearful about just seeing the streets, the traffic, and the easy pleasantness of it. The pace and the way things move along, a created production of course, director and advisors on behalf of those unseen, propping up the Western model as we would like to see it. So what, who cares if it’s cultural programming – how wonderful to have all these generous close-ups of immaculately groomed faces, portraits, talking heads, good-looking news anchors in Breaking News.

Ordinary faces are extra-ordinary on TV, super-ordinary, the face is an act in itself, head swings, facial gestures, lovable laughter and skilful edits in the cutting room show a wealth of cosmetic dentistry – more than enough. If I’m watching a video – and nowadays I watch more videos than I read books – I recognise ‘self’ in the various actors and the parts that they play – it has all been created in order to induce a specific emotional response. I suspect I could become addicted, as others are, driven to seek more and more situations that’ll satisfy the cravings of ‘selfhood’.

I’m stuck somewhere in a story of the past, the irretrievably lost, “A la recherché du temps perdu.” A part of me I left there got forgotten about and died while I was away. And all these family funerals I did not attend, living relatives I’d forgotten about, somehow seen through the wrong end of a telescope, farther away than I remembered. They look at me like I am a ghost. I am a ghost, recognising the patriarchs from a remote past. I play the part of an elderly actor in a movie, possibly the last screen appearance before the end.

It’s about the performance, the skill of the illusionists, the politicians, anyone with a way with words, convincingly dressed for the part, standing front-stage, in the right context and there you are. It’s about how one is seen, ‘selfing’ as part of the production, and we are swept away by the person on the podium saying what we all want to hear – like back in the day, and somebody would grab a bit of the news, re-tell it, then we would all analyse this reinterpretation knowing deeply that the whole thing was an interpretation, to start with.

But it’s too slow and not interesting for those in the ‘now’ of the present moment, the forever now. You can look at them but their eyes hardly ever meet yours. They are selectively introspective, ‘find’ rather than seek, ‘listen’ rather than hear, ‘see’ rather than look (see: intransitive verb, doesn’t require an object, I just ‘see’ (everything) in an unblinking gaze… creak of the aperture mechanism of enhanced eye muscles as the view widens into the corners.

Passionate about these devices that can render the self as ‘I’ choose to project it; mind reflects upon itself in its own sense of being. Only partly conscious of what’s happening in ordinary reality, schoolgirls hidden behind long bangs of hair like curtains, face not seen, lowered into the forever window of these hand-held devices, coloured displays reflected on skin of nose and cheek… conversation shrivels up.

I remember the  immense silence of the London Underground, from Heathrow to Paddington, careering through the tunnels, blind, deaf and dumb, everyone transfixed by their devices, dependent on their soundtracks in the dark and grim public transport corridors carved into the earth, sudden push and shove, bullied by the train, clatter of metal wheels on rails, spurts and sparks of electric energy in the darkness outside and no-words-at-all in the journey to get there.

Evenness of Mind: Upekkhā Pāramī

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Photo: Locana Buddha, Tang Dynasty, 7th Century, China

POSTCARD#424: Ajahn Sucitto’s presentation of the Ten Perfections [Pāramī] is coming to the end. Next week we will conclude with the Buddha’s three successive realizations: his previous lives; the nature of good, evil, and their consequences; and the ending of the biases and floods that cause suffering. In this chapter we look at the structure and nature of Upekkhā [equanimity]; a situation of suffering, conflict in the mind, resolved by inclusion rather than trying to analyse further or bring it to an end by some other means.

It could seem like a disappointment to find that the last of the pāramī, the highest, the best as far as perfections go, is equanimity, evenness of mind – where the mind refrains from delight and sorrow, ups and downs. This may not sound all transcending, but as a practice it’s deep, attentive and full. And if you consider it in the light of what the mind normally does, and how it’s motivated to get to the pleasant and the exciting, and to get away from pain, blame and loss – then you’ll probably acknowledge that to establish equanimity takes some doing.

The mind receives input in terms of perceptions and feelings that register experience as pleasant or unpleasant — which is natural enough. But then an undeveloped mind adds mental activities and programs of craving, aversion and self-interest on top of that. These are the latent proliferating tendencies (anusaya) that are embedded in the mind’s awareness and that take form as the mind rises into its activities. With these, our heart-capacity and vision shrink. We lose touch with the good fortune we have and of how much worse it could be; we forget and lose empathy for the misfortune of others; and we edit out all the ugly, smelly, rough and tedious aspects of our lives.

So our comfort zone is only a percentage of what is actually going on. The other stuff is on the other side of the border where, as soon as we touch into it, there’s a twitchy reflex, because the mind just can’t be with that fear, pain or inadequacy. And this weakness gets ignored. Instead we tend towards a mind-set that imagines the best, wants the best, and wants to be a winner. That’s the message of the society. And anything that can’t fit those criteria is second-rate, and to be excluded. Society in general tends to exclude the poor, the illiterate and the incapable. So we reject them; then we fear them; so we reject them some more. And that same kind of exclusive mind-set also turns on ourselves. No one is ever good enough, and no one can be good enough when regarded from the perspective of that critical mind-set.

If the mind gets anxious or stressed to the point where we can’t sleep, then crazy moods or suicidal instincts start coming up. And when you think of people who are dying, losing control of their bodies or becoming senile (which is likely to happen to many of us), it’s a disturbing prospect. When loved ones are losing what we know of their minds, losing the ability to form sentences or getting panicky and angry, when you witness human beings falling apart — it isn’t so easy to be philosophical about it all. But it’s through these and like contexts, through feeling the feelings and letting them move through you, that you get a chance to develop and know the value of equanimity.

Even-Minded Empathy

Cultivating equanimity as self-acceptance is one of the ongoing themes of Dhamma practice. For example in meditation: when painful memories or ugly mind states come up, we pause, set aside how things should be, and let go of trying to analyse or fix the mind. In checking those reactions (without judging them) an even-minded empathy spreads over the mind. No need to struggle: ‘I can be with this.’

I like to define this process as having three stages: pay attention; meet what arises; and include it all. That is, feel the thoughts, feelings and emotions as they are; widen the focus to feel how they’re affecting the body; and let empathic attention rest over the whole of it. Don’t get busy, and don’t just wait for things to end – that isn’t a full inclusion. Instead, soften those attitudes and include it all. And let that process continue for whatever arises next. There will be a release – which might not be what you were expecting. However, through following that process, you begin to trust the effect of equanimous awareness. And that’s the real turning point. Because when you have the tools, you get eager to include your whole life as Dhamma practice. You want to see where you get itchy and defensive, and you’re on the look out for the tell-tale signs of fluster and contraction – because if you pay attention, widen, soften and include it all, the movement to Awakening continues.

As a perfection then, equanimity is an intention or ‘mental muscle’ rather than a feeling. It’s the big heart that can steadily hold feelings and perceptions in full awareness without getting rocked by them. And it strengthens into a mind state when it is supported by other pāramī. Equanimity allows a feeling to enter, be fully felt and pass. This is what makes it supremely useful: we don’t dismiss the world, but get a heart that’s big enough to embrace it. And with that there also comes the realization that the world — forms, feelings, perceptions, mental activities and even consciousness — is a passing thing that doesn’t own us. So there’s no need to run, and nothing to shut off. Equanimity then is the crucial firebreak that accompanies all the pāramī at that stage when resistance wells up. You know: the mind gets itchy about being patient, or mutters, ‘Why should I?’ about being generous, or whispers, ‘They don’t deserve it’ when cultivating mettā. With equanimity towards those floods, you don’t get caught and swept away by them. Instead this pāramī becomes your ground.

(Continued next week, 18 June 2021)

patience the sixth perfection 2

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POSTCARD#412: Some of the chief sources of emotional pain are called the ‘worldly winds’: the gusts of Praise and Blame, Gain and Loss, Fame and Ignominy, Happiness and Unhappiness. These impressions trigger demand, anxiety and despair wherein we never feel good enough where and how we are. And like winds, they can blow through the heart at gale force and throw us completely off balance.

Take for example how powerful the experience of Praise and Blame can be! We can hunger for praise… even a little crumb of approval now and then. Then you feel jealous if somebody else is getting huge amounts of praise, and you are standing by the door, hardly noticed. As for blame, how we wriggle and contort to try to avoid it! We aspire to being liked, and we work at it, but still somebody doesn’t like us. Or maybe we blame ourselves.

The Buddha made a very helpful summary of blame: ‘They blame one who remains silent, they blame one who speaks much, they blame one who speaks in moderation. There is no one in this world who is not blamed’ (Dhp. 227). That applied to him, too, for the Buddha was blamed many times. So when we know it’s inevitable we can just focus on doing our best, all the time keeping our wisdom-ear cocked for the mind’s yearning for approval and its dread of disapproval.

Once the mind starts to even anticipate being blamed, a flurry enters into it. And when the blaming begins … our mind may try to come up with a rational explanation for whatever it was we’re being blamed for, rather than simply feeling where the blame is digging in and then drawing a line around it: ‘This is painful mental feeling.’ It’s a trigger, so we need to be extremely patient with that feeling.

Patience has to be learned by focusing on that painful feeling and not reacting. It’s a humbling lesson: to feel the pain, be patient with it and learn something about letting it pass through. Feel the impression in the heart and don’t shrug it off, don’t fight back, don’t go under. An impression is an impression. Don’t rely on it, don’t adopt it, don’t try to avoid it. Instead, understand it for what it is.

Then you can see the truth about someone blaming you. You made a mistake? Is there something you can learn from this? And you can see the truth about someone praising you. How much good will praise do for you? Doesn’t it deprive you of privacy? And that surge that you feel from gain… doesn’t it make you vulnerable to loss? These winds are there to teach you patience. Focus on how patience feels and value it. Then you can acknowledge specific mistakes you’ve made without taking on the sense of being a failure. And you can experience others’ gratitude or praise with a sense of gladness that they have received something of benefit. You don’t have to own it.

Learning the True Response

For an achievement that will provide long-lasting nourishment, we have to develop a response to unsatisfactoriness, dukkha. The Buddha’s encouragement was that dukkha must be understood. The unsatisfactory, inconclusive, never-quite-fitting, things going- wrong, unstable quality has to be understood in order to realize the place where it ceases. And in order to understand, we have to ‘stand under’ that unsatisfactoriness. We don’t pole-vault over it to the nice bit on the other shore. Instead, we stand under it as it cascades over us. When there is a complete standing-under, we feel the quality of that flood. You look to where things touch you, where things are felt.

You look at physical pain and see what that does to you. First of all you wriggle a bit to find a way to soften it; then you begin to get a little annoyed by it; then you get very annoyed by it. You think, ‘It’s not fair this is happening to me.’ Then you think, ‘Oh, I give up.’ But still it hasn’t gone. It didn’t go because you haven’t really given up; you were waiting for it to end, so you’ve only given up ninety percent. Eventually, it pushes you into a corner, and the only thing you can do is accept its presence and work on your reactions.

In that full allowing of conditions to be what they are, we stabilize our hearts and find peace. It’s like putting a boat into water. We make an ark of truth: ‘Conditions are like this,’ and in that truth, we don’t adopt the conditions as our own. This is important: you can’t drain the sea, but you don’t have to drown.

Why we feel overwhelmed, as if we’re drowning, is because the heart is ‘leaky.’ When it isn’t secure, perceptions and feelings flood in and cause it to sink. But even then it’s just mind-stuff — no sights, sounds, physical pains or harsh words, just the impressions of those. It is these impressions that mount up to a sense of overwhelm and alienation. And the heart can recycle them for years, even when their apparent external source has long disappeared.

These perceptions, moods and reactions arise dependent on the mind’s expectations, fragility or aims. We have to learn deeply that the approval of others, the success in our career, and the presence of what we love are not to be taken as given, not to be adopted as mine. This adopting of conditions is what knocks holes in our boat. But when these conditions can be held in the truth of their nature, the mind lets go and senses a freedom that doesn’t depend on supports. Gain, loss, praise, blame — you don’t have to go under. You can wear out the reflex of hanging on to the world. But for this you have to be very patient.

(The ten perfections, continued next week 26 march 2021)

patience [khanti], the sixth perfection

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POSTCARD#411: Bangkok: Ajahn Sucitto continues with an analysis of Khanti [patience], number six in the Ten Perfections, and draws attention to some interesting aspects of our everyday lives that may have gone unnoticed. Looking as well, at the strategies that are needed to find a way out of Suffering [Dukkha]  through Patience [Khanti].

The Buddha spoke of the restraint of holding the heart still in the presence of its suffering until it lets go of the ways in which it creates that suffering. That is, the mind/heart (citta) habitually creates suffering and stress through reacting to, holding onto or getting caught up with what life throws at us. All the perfections contribute to the lessening or dismantling of that Dukkha, but the specific quality of Khanti is to carry the heart through the turbulence of existence so that it no longer shakes, sinks or lashes out.

So when you’re stuck in a traffic jam, anxious for resolution to a crisis or beset with a migraine, it’s good to remember that the Buddha was here too and found a way through.

Acceptance Without Expectation

Patience has the gut-knowledge that recognizes that a problem or a pain is not something to run away from, get flustered by or be self-pitying about. It has the wisdom to know that we have to prioritize the steps through which we can resolve suffering. There may be any number of ways to arrive at the destination, but the first thing to do is to not react – to not rage, despair or get caught in mental proliferation.

Draw a line around the suffering, take a step back and know ‘that’s that.’ Recollect that we can be free of the suffering: that we can let go; we don’t have to take suffering in and adopt it as final, real and solid. Patience holds us present with the suffering in a spacious way, encouraging the mind to open. In its perfection, patience means giving up any kind of deadline, so the mind is serene and equanimous. But if the patience isn’t pure yet (and it takes time to develop patience!), the mind still feels pushy or defensive. Impure patience is the attitude: ‘Just hold on and eventually things will get better; I’ll get my own way in the end if I’m patient enough.’ This approach can temporarily block or blunt the edge of suffering, but it doesn’t deal with the resistance or the desire that is suffering’s root.

Pure patience is the kind of acceptance that acknowledges the presence of something without adding anything to it or covering it up. It is supported by the insight that when one’s mind stops fidgeting, whining and blaming, then suffering can be understood. Reactivity isn’t the truth of the mind; it’s a conditioned reflex, and it’s not self. Because of that, suffering can be undone, and when it is, the mind is free.

Therefore, all conditioned reflexes have to be understood as unreliable and dependent on causes and conditions. They’re not to be adopted as real and solid. Yet they do happen: holding on, expecting things to be satisfying or feeling cheated are immature responses. In order to undo these attitudes we must first be patient with them. The practice does urge us to stay with it and this requires us to grow stronger and broader rather than hide or run away. The process of bearing with the suffering is not a punishment but a voyage of growth.

The suffering that can be relinquished arises dependent on causes and conditions: on attitudes and assumptions that things should go our way, that life should be comfortable, and that society should be fair and peaceful. We look for conditioned phenomena to be satisfying, conclusive, reasonable, productive and so on. But taken as a whole over a period of time, they aren’t. So we cause ourselves and others suffering when we expect them to be so.

We can organize and create supportive conditions such as health and education and laws, but those conditions have to be constructed and maintained, they’re not a given norm. And suffering doesn’t abate: anxiety and depression are now the number one disease of the developed world. Here we find the widespread pain of being driven to attain material goals that are never fulfilled or fulfilling, and the anxiety of competitive pressure and loneliness.

(Continued 19 march 2021)

 

energy, the fifth perfection 3

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POSTCARD#410: Bangkok: Continuing with Ajahn Sucitto’s teachings on the Ten Perfections – described in Buddhist commentaries as noble character qualities generally associated with Bodhisattvas and enlightened beings.

The more you can value and live the path of clear thought, speech and action, the more you escape from worldly value judgments. The more you value and energize qualities of compassion and kindness, the more peace the pāramī will bring. Do we act with generosity or not? Do we care for other people? We can energize these qualities by putting attention into them, bringing them to mind in recollection and dwelling on them. Again: what we attend to, we energize; what is energized, governs our world.

Directing Energy to the Knowing

A traditional way of getting in touch with good energy is pūja, the act of honouring. Establish a shrine, image or devotional object, make offerings to it, and chant or bring forth your heart in faith. The image is there to generate a sense of offering, faith, trust, confidence and giving of yourself. Pūjā is done with the most genuine sense of trust, love and appreciation for what the image represents – the pure, the compassionate, the joyful, the wise.

The energy of doing things – the energy of arousing and gladdening oneself on the one hand, and disciplining, restraining and investigating on the other is aimed at emotional stability and fullness of heart. Apply mindfulness to the process of how you are aware. How much of knowing is additional interpretations and assumptions? Can there be a release from those?

For example, I recently had a cold; there was the feeling that my head was under pressure, with strong sensations around the brain and the eyes. The mind busy with: ‘How can I fix it? When is it going to go away? How can I get somewhere where the pain isn’t happening? Why does it have to be here?’ Then the thought arose: ‘Why do you bring the pain here? Why not leave the unpleasant sensation there? Then you can say the pain is ‘over there’, while all the mental responses, the knowing of the discomfort is ‘here’.

By being fully present and mindfully aware of unpleasantness, we can start to get a sense of it being over there and leaving it there. Then we have an area within which to abide peacefully, neither blocking nor making a big thing of a feeling. If we always attach to feeling as ‘here’, as ‘mine’ and ‘what I am’, then all our energy is used up in an activity that is pointless.

One learns to practise with the physical discomforts first, then it is easier to avoid getting caught in the mind stuff. It’s possible to step back from the thoughts, and find balance by being aware of them. And over time, you can do the same with your programs of habit. Awareness is the key, and as you touch into and say ‘yes’ to that awareness, it will bring you into balance with no further effort. The more you attend to this knowing, the more energy goes towards that knowing – away from mental patterns, physical sensation, mental feeling or emotion, and into a steady awareness of them.

Sometimes practice is about just holding a place, a point in your body, or a point in your mind, and not taking it any further than that. Just hold it carefully with dispassion so the body is held in awareness energy, and the mind settles into it. There is a healing faculty to energy that occurs when you stop ‘doing it’ and instead allow the energy to accumulate and enrich you.

This is the province of samādhi, concentration, or unification, which is a state of stable energy, wherein the body, heart and intellectual energies merge and are at rest. It has the energy of an enjoyment that isn’t based on the senses or the intellect, and it allows a resting in awareness.

Energy as a Factor of Awakening

If you are physically not very strong, you make your boundary fit that condition. Say ‘yes’ to fewer physical activities and ‘no’ to many more. Similarly, if you are not feeling emotionally robust, form a boundary for your aspirations that enables you to stay focused and mindful with ample energy.

It’s destructive to think, ‘I’m not as good as’ or ‘I’m better than,’ because if you do that, your mind doesn’t stay on its own ground but starts to pick and compare, to fault-find and to slight yourself or others. Instead, realize the

potential to end suffering! If your lifestyle can fit a set of aspirations, then say ‘yes’ to them and the boundary they represent, and give them all your energy!

In conclusion, there is an energy associated with establishing, with doing and with being, which leads towards attachment to a self-image and the burden that image represents. However we can arouse and nurture an energy beyond any image if we open up into the silence of the mind. In this place we are not monks or nuns, men or women, there is only a beautiful stable energy that supports letting go of burdens. This is why energy is one of the primary factors of Awakening.

 

energy, the fifth perfection (2)

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POSTCARD#409: Bangkok: Continuing with Ajahn Sucitto’s teachings on the Ten Perfections – perfections of character necessary to achieve enlightenment – based on careful analyses of the smallest details of conscious experience.

We bring mindfulness to bear on the idea or impression that arouses our interest, and on the energy we put into following up on that interest. Wherever your attention gets established then that’s where your energy goes. And that energy and focus becomes your world. Whatever your central interests are, your heart takes on the concerns, values and energy that go along with that.

With mindfulness we can zoom in on what’s driving us. Then we can get a more tuned in understanding of ourselves than through the opinions of other people, or our own fault-finding attitudes. Does your energy come from interest and aspiration, from willingness of heart? Or is it caught up with trying to climb the wrong mountain?

We have to examine any unquestioned assumptions, bringing mindfulness to bear on the idea or impression that arouses our interest, and on the intentions and actions with which we follow up that interest. We can never arrive at the imagined perception, but we always experience the results of our intentions.  Therefore, examine, clarify and stay in touch with your intentions – not the imagined goals.

In the process of staying in touch with intentions, the thinking mind, with its obsessive energy, isn’t the problem. It’s what lies underneath thought that requires attention; the energy of mental perceptions and images of self. Look for the dominant emotional theme of thought – excitement, worry or doubt, and focus on that. Listen carefully to what comes up. Bring mindfulness and full awareness to bear and stay with the emotional theme. Where the energy of applying this action meets the energy of the emotion; here we find we are not struggling any more to focus our attention on it because something has clicked. Our awareness comes out of it by being bigger than the program1.

We tend to judge ourselves based on how others relate to us. Often this is because the boundaries we have placed around what we want and don’t want to pursue haven’t been developed with mindfulness. We’ve more or less gone along with assumptions rather than checking things out and consciously deciding yes or no. Those assumptions and the consequences of our actions then govern the mind and form who we are.

If we don’t have clarity over these impressions a lot of our actions take us to the wrong place. If you find it’s taking you to suffering and stress, investigate. If it has a true basis, then see what you need to develop or put aside. Maybe a sense of personal value has been challenged, and we keep looking to others to tell us that we’re OK. And, even though they say we are OK, if the boundary is damaged we still don’t know it deeply for ourselves. With that loss of deep knowing, the program rules and it will absorb all the energy you can give it. Your sense of your own worth, of who you are, has been established on the basis of an incoherent supposition. What’s needed is mindfulness based insight into what makes us tick.

When you want to determine where you want to apply energy, establish the ‘yes’ boundary around that which you truly want to pursue with aspiration. Clean out any pride or egotism and maintain it with investigation and recollection. The most far-reaching results come when we back up our aspirations and actions with mindful investigation. Offering service in a selfless way gives rise to confidence in oneself, once we know this, we don’t lose it; we have it as a refuge.

The initial element in this process is faith. Faith is the intuitive sense that there is meaning in our world, there are aims and energies that are worthwhile. There is willingness (chanda), you give of yourself freely and not because of what somebody else wants, says or does. There is beauty in the mind. Aspiration, the healthy willingness to do, ‘beautiful in the beginning.’ At that moment, you are not thinking, ‘What do other people think? Will I succeed? Am I capable of it?’ Make a leap of faith based on intentions, rather than perceptions of self and other. Give a ‘yes’ to the faith and a ‘no’ to the wavering speculation.

Note the difference between faith and belief. With faith, the energy is an opening of the heart. With belief, energy closes the mind by locking it onto an idea or theory. When you place faith in someone or something, it means you’ll take what they say seriously and give them clear attention. The Buddha emphasizes such faith has to be backed up by investigating the truth, and working with confidence through to realization.

programs1 : proliferating tendencies (anusaya) that are embedded in the mind’s awareness.

Image: A relief depicting Avalokiteśvara Bodhisattva in Plaosan temple, 9th century Central Java, Indonesia

(continued 5 March 2021)

 

energy, the fifth perfection

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Excerpts from: Pāramī – Ways to Cross Life’s Floods by Ajahn Sucitto

POSTCARD#408: Bangkok: Energy (viriya) is an unseen force usually, I notice it in the heat of the city, the density and flow of traffic. For a very long time I was unaware of energy in the body – only the lack of it. Other times I’d accumulate energy until I was bursting at the seams and embark on a great number of projects which I was never able to complete. I later learned from the Teachings, the wisdom of bringing energy (or energies) into balance in the body and taking the time to begin to be aware of how this works.

The mind is drawn to attraction, aversion or confusion… things I like, things I dislike, and everything in between that I don’t understand. These forces capture energy and overwhelm the mind. I find I’m totally engrossed with something that ends up being just not worth it – a kind of driven thing.

Mindfulness is able to direct energy to where we want to be (and to get away from where we don’t want to be). Energy is the wisely applied resource that resists the push of habits (sankhāra). Some of these psychological habits build up into programs – such as perfectionism, dependence on others, obsessive self-criticism and addictions.

When a program wells up, it floods attention, and our intentions tend to follow the push of the flood. These programs cripple our actions and well-being. In theory, being aware of the situation should lift us out of its grasp. But it often doesn’t because there is a block that stops awareness penetrating the programs. We even defend them: to the workaholic, their efforts are necessary to keep things going; to the alcoholic, liquor becomes a way of finding a fit in the world. These programs offer the security of an identity through a set of habits that kick in by default.

So, when the wave of insecurity or loneliness or passion hits awareness, it doesn’t face the risk and the discomfort of challenging the self-view and the world view that these programs present for us. Instead, awareness jumps on board. the reflex habit, with denial, distraction, blame, etc.

Energy is needed to resist that flood and direct awareness to firm ground. It’s about sustaining wise endeavor. Its chief function is to keep awareness alert at the places where we are likely to drift into automatic. Then the steady vitality of energy can replace the ‘drive and crash’ programs of habit.

We can use energy to investigate the nature of doubt, and suffering in general. Use  energy to enquire into ourselves with investigation and perseverance in order that we can put aside the causes that trigger harmful programs. This is how energy, applied to calm and insight, can free the mind from stress and suffering. Consider what channels our energy towards that which is supportive and nourishing. The most obvious area that we should consider is our ethical standards, what leads to harmful results and should be left aside. This reflection aims for a boundary between intentions and action. Then we can check before we cross that boundary.

We can bear in mind the reflection: ‘Is this for my welfare, the welfare of others, and does it lead out of suffering and towards peace?’ If the answer is: ‘No, this is doing me no good.’ Then there is a definite ‘no’ to that boundary. Make it firm, give it some energy, and it will look after you.

Practise some restraint. The mind works better if you don’t load it with unnecessary things to look at, buy, have or worry about. The mind can get swamped by useless input if we don’t establish that boundary. It can take a lot of careful and repeated ‘no’s,’ as well as the back-up of alternative ways to channel energy; actions of generosity, kindness. Remember too calming meditation to bring healing to the heart that’s been abused by any harmful pursuits.

On the other hand there has to be a ‘yes.’ For example: ‘I’ve made a commitment; I’m going to see this through.’ Establish that with care and give it some energy. And even if you fail from time to time, look into how the boundaries caved in or where they were too tight. Don’t say ‘yes’ to too many things. Establish a boundary around intellectual activity, because it can become a vast dimension that floods the mind with restless energy.

So, we can say energy has a fourfold application: first, to put aside what you feel is unhelpful, and secondly to keep guarding the mind against such unskilful influences; thirdly to establish what you sense is good, and lastly to support and encourage those skilful influences. And it requires wise discernment, advice from experienced people and trial and error to know what’s appropriate in a given situation.

(Continued 26 Feb 2021)

meditation with mindfulness

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POSTCARD#407: Bangkok: I’ve been a Buddhist for more than thirty years – married to Jiab, a Thai Buddhist for that same length of time. Jiab, like most Thais, is a Theravādin Buddhist, she is active both in the English language and Thai meditation groups in the lineage of Ajahn Chah. We went to an International Buddhist temple in the North East, Wat Pah Nanachat, 1987 and there I met the monks who changed my life.

Years went by, We became part of the Kalyanamitra in Switzerland, I became part of the editorial team in publishing books on the Buddha’s Teachings, while looking at the whole thing with deepening understanding, and all of it evolving over and over.

Five years ago the headache arrived, I lost the starting point in meditation, then found it again somewhere else. Sadly, it wasn’t a priority in my life any more; the visits to the Neurologists, the meds to treat the pain, and coping with the side effects. This changed everything. I lost the sure-footedness I had acquired over the years. At the beginning of the headache days there was only the pain, the urgency and the medicine ‘blur’ overload. Things fell apart so often, I’d be picking up the pieces and realise I had forgotten completely the simplest of things.

Thus I seem to have lost so much in these crises, and the confusion in recovery then starting over, but I’m sure of one thing; if I hadn’t had the headache condition, I wouldn’t have been as motivated as I am to look for the way out of suffering (Dhukka, the first Noble Truth), and begin to uncover the mystery – I am still looking.

Things are more stable now, I’ve learned how to balance the meds with the headache. I go on (more slowly) with the study of Theravada meditation – I  never looked into Mahayana, and now there’s not enough lifetime left! It’s a pity because in recent years I discovered Advaita and Non-duality… a sense of the ancient.

I can sit on the cushion, with or without headache or meds and focus as best I can, on an object in the mind… see where that gets me (samatha). Or I can focus on the in-breath and out-breath (vipassanā) or a combination of both. You might have the impression that I know a lot about meditation but I’m just an ordinary practitioner of meditation with mindfulness – following the three steps: sīla (moral conduct), samādhi (concentration), and paññā (wisdom).

I depend on the wisdom of Buddhist monks such as Ajahn Sucitto for guidance, inspiration, insight and these moments of understanding. Here are some excerpts from “Parami – Ways to Cross Life’s Floods”. The section on Wisdom: Innate Clarity, Pannā Pāramī the Fourth Parami, beginning page 73.

“You might find it helpful to begin your meditation period by reflecting on the following four themes: goodwill; mortality; the good that you have done or that has been done to you; and the example of the Buddha or your immediate spiritual teacher. These will help to bring your mind into a balance of head and heart. As that effect is felt, select a meditation topic that your mind is now willing to be guided by.”

The following sections are on page 77

Wisdom Needs Meditation

“Meditation in the Buddhist sense means the cultivation of calm and insight (samatha-vipassanā), and the development of mindfulness (sati) and concentration (samādhi) to bring those about. Mindfulness is the faculty that bears a feeling, idea, process or sensation in mind…”

It helps me to understand Ajahn’s words when I can identify and focus on a few words – possible discussion points if there are any kind readers out there who’d like to comment (or help me with a better understanding). Please get in touch.

I understand samatha as tranquility meditation, meditating on an object, with the intention to reach those calm states. What we are looking at here is the combination of samatha (calm focus on one thing) and vipassana (insight) observing thoughts without attachment as they come and go. Also the clarity of Mindfulness (sati)… an inner watchfulness, on-the-spot awareness of the functioning of the mind, and interaction with the sensory world.

Samatha and Vipassana as well as Sati means there is the momentum to bring about samadhi, the pleasing calm mind state leaning towards Wisdom.

“Sustained, (mindfulness) counteracts scattered attention and impulsiveness. Concentration is the deepening into the steadiness that mindfulness brings, a deepening that becomes pleasurable. These two support calm. And when the mind is calm we can look into it and bring wisdom to bear on the roots of mental action. This penetrative inward looking, or insight, is needed because it’s often the case that we don’t really know or aren’t clear about the causes, motivations and effects of what we’re doing. The basis of action gets buried beneath the sheer quantity of action our minds get involved with.”

[The following section is on page 89] “Notice that when you acknowledge and focus on your thoughts and emotions, the mind enters the experience of being aware of them rather than being them. Notice that a blend of clear attention and emotional spaciousness supports this kind of awareness; and that the results of it are that one is calmer and wiser with regard to the mind.”

(Continued 19 Feb 2021)

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