Seeing, Recognising & Maintaining One's Enlightening Potential

[Lairg]

20 minutes ago, Miffymog said:

God sees everything.

 

This may be a theological construct to increase compliance.

 

The typical human contains perhaps a trillion trillion lesser intelligences including bacteria and atoms.   The human is like god to these but the human rarely notices them unless something goes badly wrong.

 

The human awareness is usually engaged in developing macro relationships and skills.

 

As below so above.

 

 

 

[C T]

50 minutes ago, Miffymog said:

 

God sees everything.

.

.

(but is this still slightly intrusive, what about all the sexual bits?)

 

 

 

He probably has a couple of pairs of raybans at hand. Or maybe just squint now and again. 

[C T]

Courtesy of Thubten Kway 

 

[steve]

We often see discussion, confusion, and frustration surrounding the ideas of attachment and detachment in Buddhist practice.

People struggle with these things in different ways including indulging in nihilism or struggling with the idea of letting go of their connection to things and people they care about. i think this pith instruction from Tenzin Wangyal Rinpoche is a succinct and insightful way to look at reconciling attachment and detachment in our practice and in our lives.

 

[C T]

Unanswerable questions provoke endless philosophical and theological debate, whereas unquestioning awareness is a pure and simple presence beyond disputation. 

                                            ~ Paramito

[C T]

BODHIDHARMA 

 

"Through endless ages, the mind has never changed. It has not lived or died, come or gone, gained or lost. It isn’t pure or tainted, good or bad, past or future, true or false, male or female. 

It isn’t reserved for monks or lay people, elders to youths, masters or idiots, the enlightened or unenlightened. It isn’t bound by cause and effect and doesn’t struggle for liberation. 

Like space, it has no form.You can’t own it and you can’t lose it. Mountains, rivers or walls can’t impede it. But this mind is ineffable and difficult to experience. It is not the mind of the senses. So many are looking for this mind, yet it already animates their bodies. It is theirs, yet they don’t realize it."

[C T]

Quote

 

First of all, it is absolutely necessary to establish the correct view. To establish the view means to acquire complete certainty about the absolute truth, which is that the phenomenal world, though obviously appearing and functioning, is utterly devoid of any ultimate reality. This view of all phenomena as appearing yet void is the seed from which the perfect fruit of enlightenment will grow. The first step in establishing the view is to acquire a proper understanding of the teachings about it.

 

Then, to incorporate the view into our inner experience, we put it into practice over and over again; this is the meditation.

 

Maintaining our experience of the view at all times and under all circumstances is the action.

 

Through the constant combination of these three - view, meditation, and action - the fruit of the practice of Dharma will fully ripen. As the saying goes, "When milk is carefully churned, butter is produced."

 

- Dilgo Khyentse Rinpoche

The Heart Treasure of the Enlightened Ones

 

 

Sincere thanks to Dzogchenyogi 😊🙏

Edited March 2, 2023 by C T

[C T]

Quote

 

We should contemplate the idea that all phenomena have the indivisible nature of appearance and emptiness. Although they appear before us, they are completely devoid of self-existence. And although they are empty of inherent existence, they still appear. Once we have gained certainty that all appearing phenomena are empty, we should then rest in the vast, skylike nature of mind, which is the union of appearance and emptiness.

 

~ Anyen Rinpoche

 

 

🙏😊 thanks, Dzogchenyogi

[C T]

Crush the eggshell of the mind and unfold your wings in the open sky. Destroy the hut of duality and inhabit the expansive mansion of pure awareness. There are no other enemies or obstacles to overcome and vanquish. Ignorance - dualistic thinking - is the great demon obstructing your path. Slay it right now and be free!

 

~ Nyoshul Khen Rinpoche

[steve]

via The Yogini Project

~ Pema Chodron

 

When people start to meditate or to work with any kind of spiritual discipline, they often think that somehow they are going to improve, which is a sort of subtle agression against who they really are. It's a bit like saying, "If I jog, I'll be a much better person." "If I coud only get a nicer house, I'd be a better person." "If I could meditate and calm down, I'd be a better person."...

But loving-kindness - maitri - toward ourselves doesn't mean getting rid of anything. Maitri means that we can still be crazy after all these years. We can still be angry after all these years. We can still be timid or jealous or full of feeling of unworthiness. The point is not to try to throw ourselves away and become something better. It's about befriending who we are already. The ground of practice is you or me or whoever we are right now, just as we are. That's the ground, that's what we study, that's what we come to know with tremendous curiosity and interest.

*** "The Wisdom of No Escape"

[steve]

Chinul, a founder of Korean Zen, taught the approach of “sudden awakening, gradual cultivation.” His understanding was that although a moment (or moments) of awakening is transforming, it is not enough. He said, “Although we have awakened to original nature, beginningless habit energies are extremely difficult to remove suddenly. Hindrances are formidable and habits are deeply ingrained.”

~ Narayan Helen Liebenson

 

 

 

 

 

 

 

I find this to be a critically important teaching for me.

Following awakening experience it is far too easy to find oneself attached to it, identifying with it, even falling back into or creating new and more subtle and insidious patterns of thought and action that grasp onto the experience.

All of this can obstruct the openness and clarity of being and the flow that comes from connection.

[silent thunder]

The truth is that you already are what you are seeking.
 Adyashanti

 

Go into yourself and see how deep the place is from which your life flows.
Rainer Maria Rilke

 

The Gateless Gate: Nansen's "Ordinary Mind Is the Way"

Case 19:

Jõshû asked Nansen, "What is the Way?"

"Ordinary mind is the Way," Nansen replied.

"Shall I try to seek after it?" Jõshû asked.

"If you try for it, you will become separated from it," responded Nansen.

"How can I know the Way unless I try for it?" persisted Jõshû.

Nansen said, "The Way is not a matter of knowing or not knowing.

Knowing is delusion; not knowing is confusion.

When you have really reached the true Way beyond doubt, you will find it as vast and boundless as outer space.

How can it be talked about on the level of right and wrong?"

With these words, Jõshû came to a sudden realization.

 

The birds have vanished into the sky and now the last cloud drains away. We sit together the mountain and me, until only the mountain remains.
― Li Po

 

 

[steve]

Let your mind simply be in your body and

allow relaxation to enter into your mind.

On the one hand what we call Dharma is very difficult but on the other hand,

it's very easy because it all just depends on our own mind.

So you should search for your own mind and look after it.

Don't let your mind get carried along by rising thoughts.

Cut through your elaborations and conceptualizations of mind

and allow your mind to relax into its natural state

Let your mind simply be in your body and allow relaxation to enter into your mind

 

What does the state of relaxation feel like?

It's like the experience of a person who has just finished some exhausting work.

After laboring long and hard to accomplish their task

once it is finally over, they experience a blissful satisfaction and are content to simply rest.

Quite naturally their mind will arrive at a state of calm.

They are relaxed and they will remain relaxed for a while

without being caught up in their usual patterns of wild, unimaginable thoughts.

 

So following this example you should try to guard and protect your mind

even in the midst of all kinds of turbulent thoughts.

Leave your mind in its own natural state and relax

Keep your body still and your speech silent.

Don't think about whether you should do this or that.

Just settle your mind into a state of relaxation and calm in which there is no chasing after objects

and no wild and crazy thoughts.

Instead, you should find yourself in a state that is vividly open and empty, brilliantly clear and deeply relaxed.

This state of ease is an indication that the mind has arrived at its inherent clarity.

And it will simply settle itself in that state of clarity.

 

Dudjom Rinpoche

London, 1979

[silent thunder]

No teaching could be more direct than just to sit down.
Shunryu Suzuki

[steve]

"The first noble truth of the Buddha is that when we feel suffering, it doesn't mean that something is wrong.  What a relief.  Finally, somebody told the truth.  Suffering is part of life, and we don't have to feel it's happening because we personally made the wrong move." 
 
   ~ Pema Chödrön, When Things Fall Apart: Heart Advice for Difficult Times

[steve]

This teaching was transcribed from a private recording made by Namkhai Norbu Rinpoche for The Mirror during his tour of Russia and Buryatia in 1992.

 

In the Dzogchen teaching, if you are in any kind of place and at that moment, you are in a state of rigpa, then that is your place, your sacred or holy place. In general people want to go to a holy place such as a temple to do practice. But when you are in instant presence, then wherever you are becomes a holy place, your temple.

 

We use the term “integration” widely in the Dzogchen teaching, but its real meaning is that first of all a Dzogchen practitioner should be in the state of Dzogchen which means his real condition. To be in the real condition you must discover it, and then you have knowledge of it. If you have experience or knowledge of the state which, in the Dzogchen teaching, we call the state of rigpa or the state of contemplation, then you have a possibility to integrate your contemplation into the circumstances of your normal condition or your normal condition integrates in the state of contemplation. 

 

Of course, when we reason with our intellect, integrating all our circumstances of normal life in a state of contemplation or integrating our capacity of contemplation in the relative condition, these seem to be two different aspects. But when you are in your real nature or condition there is no difference between them. 

 

Namkha arted 

How can you learn to integrate that knowledge? In the Dzogchen teaching there is a very famous practice called namkha arted (nam mkha ar gted). Namkha means space. Arted means you are gazing into space and at the same time you are that empty space. In your condition you have emptiness or inner space. At the same time you have outer space outside yourself. So when you gaze into empty space in the sky that means that you are gazing into outer space. Your presence is in empty space, that means that you are also in your inner space. There is no difference between inner and outer space if you are in the state of rigpa and you can have that experience when you do the practice of namkha arted. 

 

Clarity 

It is the same principle when you are in a state of contemplation. For example, you open your eyes and you can see objects. They could have a pleasant or unpleasant colour or form. It doesn’t matter. In any case you can see objects clearly and you notice their colour or shape. Before you start to enter into judgement, whatever you see is part of your clarity. But even when you receive that information through your mind if you are aware that you are in a state of instant presence, you are not distracted by it. At that moment some thoughts may arise. There can be a continuation of thoughts but you are not distracted by them. You are aware. Also in this case, what you see continues to be part of your clarity. 

 

Distraction

Of course if you are distracted by thoughts and there is no continuation of your instant presence, then you cannot say that it is your clarity, because you are ignoring the real nature of clarity with your distraction and your concepts, because at that moment you are judging whether something is good or bad. If you have the idea that something is good then you also have the idea of accepting it. If you have the idea that something is bad then you have the concept of rejection. In Tibetan they are called chag (chags) and dang (sdang). Chag means attachment and dang means anger. 

 

In all our sense contacts with objects we have that kind of instant clarity and if we have, at that moment, our instant presence and the continuation of it, all sense contacts become part of our clarity. But in general, we are distracted by them and there is no more function of clarity. So when we say that we are in the state of integration it means that we are continually in instant presence. If we are in instant presence then there is no more consideration or concept of subject and object and there is no ordinary attachment and anger. That means as a consequence that there is nothing to accept or reject. Of course if you do not have the concept of accepting or rejecting then you do not have the possibility to produce negative karma. So that is the real meaning of integration. 

 

Self-liberation 

You can only discover what integration really means when you are in the state of contemplation or rigpa. For example, if you hear a sound, it may be pleasant or horrible. When you are distracted by the sound, then if it is pleasant you develop an attachment to it whereas if it is horrible then you reject it. In this way you produce karma and enter into action. If you feel that a sound is horrible and that you don’t like it, you have that concept then you also have its tensions which you accumulate day after day. For example, if you hear a horrible sound today, you will feel it is much more horrible tomorrow because you get charged up and develop your tension. Tensions are continually developing. In the end, if you cannot eliminate that sound then you will start to struggle with it. In this way tension becomes even greater.

 

But if you integrate with a sound, whether it is pleasant or unpleasant, it doesn’t matter, it means that you are in that clarity, in the real nature of sound. The sound is not something outside you that gives you a terrible feeling and you are not somewhere else receiving a bad sound. But if you are the sound, if you are present in the sound, there is no question of thinking or feeling that it is good or bad. In the nature of sound there is no good or bad aspect. Sound is only sound. So when you are in the state of contemplation and at the same time you are a sound and you are in integration, you cannot have any kind of tension. You automatically liberate that problem. That is the principle of self-liberation. You are not transforming a sound into something else. For example, you are not transforming bad sound into good and then enjoying it. But you are that sound and that is very different. So that is the principle of integration. 

 

Dualism

We have five senses and, if we include our mind, they are six. In the same way we have six sense organs and the objects of the senses. When we have sense contact with objects, we do not remain in the dualistic condition but in instant presence without consideration of subject and object, in the real condition. This is the real meaning of integration. You have no more to discover. In the Dzogchen teaching we say that “when you discover one, then you discover all”. It means that when you discover this instant presence or the state of rigpa or contemplation, you discover the whole universe, all your consideration of subject and object in integration. If you have that experience, that principle, then there are many possibilities. 

We are human beings living in the relative condition. This means that all human beings have human karmic vision which is produced by collective karma. We have this collective karma because we have the same emotions and through these emotions we produce the same karma. Through that kind of karma we have the consequences of the same karmic vision which is the human condition. In our human vision and human dimension we consider things to be very real and concrete and important. We feel this way because we are humans, and this is a condition of human beings and their circumstances – everything is real and concrete. So that means that we are living in dualistic vision with subject and object.

 

Relative condition 

Of course it is not so easy for a practitioner to be directly and continually in a state of contemplation from the beginning. In the relative condition we have a physical body and also the limitations of our energy and mind. In order to maintain our physical body, we need material elements: when we are hungry we need food and when we are thirsty we need to drink. All these things are very concrete for the karmic vision of a human being. But if you have knowledge of integration, then there is a way to relax without developing tensions and through this there is a possibility to integrate everything in the practice, in that knowledge. 

 

If you remain too much in your consideration of subject and object, good and bad, developing your concept that there is something to accept or reject, then, of course, tensions will develop day after day and there will be no possibility to be in the state of integration. If you have knowledge of integration, then there is something to learn, to develop that capacity. So one of the most important principles of the teaching is our real knowledge. It is not a principle which relates to something external. 

 

Attachment 

When the great master Tilopa gave advice to his disciple, the Mahasiddha Naropa, he said to him, “The problem is not impure visions but our attachment (to them)”. This is an example. 

If you have attachment, then you have consideration of subject and object, good and bad, pure and impure and you remain in this concept and you apply it rejecting or accepting. If you know that the problem is within yourself, in your attachment, then that means that the problem is not external and if you know that the problem is your attachment then you remember that attachment is the consequence of our judgement. Judgement arises through our sense contact with objects. 

 

Take for example our mind. The object of our mind is all dharma, all phenomena. So we think, we judge, we consider something is good or bad. If we consider something to be good we immediately consider why it is good and we try to make a justification. When we arrive at our justification then we consider that to be logical, something real. In this way we are distracted and we create attachment or anger and we are continually walking with attachment and anger as if they were two legs. In this way we go ahead in infinite samsara. If we discover that this principle is linked with our distraction, if we are not distracted and remain present in our real knowledge, our real condition, then we are in a state of integration and there is nothing wrong. In the Dzogchen teaching, that is called the principle of Samantabadra, Kuntuzangpo (Kun tu bzang po). Kuntu means all, forever, zangpo means fine.

Everything is fine and there is nothing which has no value and which you have to reject. Of course, if you have nothing to reject, then you have nothing to accept. Everything is fine. You can understand that everything is fine when you really get into the state of integration. 

 

In Tibetan we say ying rig yermed (bying rig dbyer med). Ying means dharmadhatu. Dhatu means the real condition of all phenomena which is emptiness. In the Dzogchen teaching we say kadag (ka dag). Kadag means pure from the very beginning, the pure dimension of emptiness. Rig means instant presence, Rigpa. If you are only in emptiness, that is only part of your experience, but it is not the state of rigpa. Being in the state of instant presence in emptiness, that is the state of rigpa. But then you discover, while you are in a state of instant presence, that it is non-dual. You cannot distinguish or separate emptiness from instant presence. This is called yermed, non-dual. Ying rig yermed, non-dual, the state of ying and rigpa. When we have that knowledge and enter into it, then we say ying rig dre (bying rig ‘dres). Dre is a verb and it means to integrate. In this case it means the dimension of emptiness is integrated in the state of rigpa. Or the state of rigpa is integrated in emptiness. So it is non-dual. 

 

As it is 

In the same way we can integrate our behaviour, our relative condition, everything. In the Dzogchen teaching, if you are in any kind of place and at that moment, you are in a state of rigpa, then that is your place, your sacred or holy place. In general people want to go to a holy place such as a temple to do practice. But when you are in instant presence, then wherever you are becomes a holy place, your temple. 

 

In the Dzogchen upadesha, the word chogshag (cog bzhag) is explained. Chogshag means remaining in the state as it is. That means that if you are lying down on your bed and you are in instant presence, in the state of rigpa, that is fine. If you are in a temple with a wonderful atmosphere, sitting in a correct position, in the state of rigpa, then that is fine, too. Or perhaps you are driving a car through the confusion of a city, but at that moment you are in a state of contemplation, then that is fine. There is not much difference between driving a car, lying on the bed or being in a temple. It is all kuntuzangpo. 

So it not necessary to reject something like the place you are in and try to get to a more interesting place, or reject your consideration of your worldly situation and take refuge in a nice quiet place or a monastery. This is not the principle. The principle is being in your knowledge and being able to integrate.

 

Giving value 

There is a saying of Milarepa, “All movements such as walking and doing things, everything is yantra yoga”. If a practitioner, a yogi, is in the principle of yoga, or knowledge, or understanding, that means that he can integrate everything in his normal condition. Of course, sometimes we need a quiet place for a short time such as a week or a month, or even three months in order to do practices like rushen (ru shan), shine (zhi gnas), semdzin (sems ‘dzin) or zernga (gzer lnga). All these are very important practices for experiencing with our emotions and understanding the difference between mind and the nature of mind. Also to experience the state of rigpa. They are important when you start the practice of Dzogchen so that you can enter into the real nature of the teaching. Or if someone has already had experience of these then they can start to realize them. But this doesn’t mean that the principle of the practice is only finding refuge somewhere and escaping from the ordinary world. The principle is to learn to integrate and to give value to every thing which is related to our normal condition. 

 

Daily life 

So if you are really a good practitioner of Dzogchen, it is not necessary that you manifest that you reject or accept or change something. Today there are many people who have this kind of attitude. They are trying to show something. But the principle of the teaching is not for showing something or making an exhibition but automatically manifesting your realization through your behaviour, your daily life. For example, if you are a good practitioner, then you automatically manifest that you have less tensions because you have the capacity to integrate. If you have some problems, you don’t feel that they are really heavy because you do not have the consideration that they are something very important. There is always the possibility to integrate. 

There is a saying in a tantra of the upadesha, “Fire cannot burn fire, and the air element cannot destroy itself”. This means that if you are in your real nature, there is no problem. When you are in that integration, then that is called realization. So you must understand what is the real meaning of integration that way. 

 

Principle of integration 

Many people have the idea that integration means mixing something. Some people want to integrate different methods and then they make a kind of mixture. Somebody asked me if they could integrate some methods of teachings that are not Dzogchen with the Dzogchen teaching. I always say that if you know what the real meaning of integration is, you can integrate everything, not only some methods, Buddhist or other. It doesn’t matter. But you can integrate everything in the relative condition, the whole universe. There is no limitation. But if you don’t understand what integration means, then you only create a kind of confusion, putting two different things together and creating a mixture or transforming them considering this to be integration. This is not the real meaning of integration. It means you are changing things or creating problems. 

 

For example, if you are learning a method, it has its principle so you must learn and use that method in a precise way. If you change, transform or modify that method, it will no longer have its function. If you are using any kind of tantric method, you must use the correct form and colour for the visualization. Everything is a fixed symbol since the method was first transmitted and you can never change even the smallest part of that. If you change something at this point, it doesn’t mean that you are integrating. 

Some people say that they are Westerners and that they use five angels instead of the five Dhyani Buddhas. They consider that they are integrating because this is Western knowledge or culture. But this isn’t so. They are changing a tantric method and if you change this then there is no transmission. These people are only inventing in an intellectual way. That is not teaching. Teaching has always had its transmission since the very beginning which must be continued in a pure way. Integrating means being in that true sense. In that case, if you want to use five angels, you can use five Christian angels but in a Christian practice. It doesn’t mean you can’t use Christian practice in Dzogchen. There are no limitations. But then you must use these symbols as they are taught in the Christian tradition without changing or transforming. This is integration. You can integrate everything, but in the correct way, maintaining the principle of knowledge and integration from the very beginning. 

 

Rigpa 

If you understand integration in that way then it has sense and there is also something for you to do with the real meaning of this word; and you can understand that integration is the state of contemplation. In Dzogchen when we are in a state of contemplation we say that we are in a state of total integration or in a totally relaxed state. This means that when you are in a state of rigpa, this represents total integration. If there is not total integration in that state, even if you are using the word “integration”, you cannot understand what it means, in the same way even if you consider that you are relaxed, if you don’t discover and find yourself in your real nature, even if you are using this word, you are not in a state of total relaxation. 

 

First published in The Mirror issue 16, July/August 1992.

[C T]

DZONGSAR JAMYANG KHYENTSE RINPOCHE 

 

...when you remain for instance on the door handle for one minute without distraction, it's the Buddha, you're remembering the Buddha; because you're not distracted, this is also remembering the dharma; because you're not distracted, you're remembering the sangha. When you are not distracted you are not judging; when you're not judging that's the seed of compassion and that's the Buddha. When you're not distracted, chances of you misinterpreting, chances of you judging, having wrong views is much less and that's the Dharma; when you are not judging, not distracted, we are not even talking about holy object, we are talking about door handle, a fork or tissue paper or anything, during that time, as short as it may be, you are not contaminated, you are not corrupted by your emotion - at that time you are a holy person -
at that time you have become a sangha.

 

[C T]

[C T]

BUDDHA SPEAKS

 

"All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not aware or not unaware, all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated."

"Why Subhuti? Because if a disciple still clings to the arbitrary illusions of form or phenomena such as an ego, a personality, a self, a separate person, or a universal self existing eternally, then that person is not an authentic disciple."

 

***DIAMOND SUTRA*** 

[stirling]

On 3/22/2023 at 7:00 PM, steve said:

This teaching was transcribed from a private recording made by Namkhai Norbu Rinpoche for The Mirror during his tour of Russia and Buryatia in 1992.

...

 

This really is some of  Norbu Rinpoche's greatest teaching. It's pithy, concise and powerful. It's the whole path!

[manitou]

On 3/22/2023 at 7:00 PM, steve said:

But if you integrate with a sound, whether it is pleasant or unpleasant, it doesn’t matter, it means that you are in that clarity, in the real nature of sound. The sound is not something outside you that gives you a terrible feeling and you are not somewhere else receiving a bad sound. But if you are the sound, if you are present in the sound, there is no question of thinking or feeling that it is good or bad. In the nature of sound there is no good or bad aspect. Sound is only sound. So when you are in the state of contemplation and at the same time you are a sound and you are in integration, you cannot have any kind of tension. You automatically liberate that problem. That is the principle of self-liberation. You are not transforming a sound into something else. For example, you are not transforming bad sound into good and then enjoying it. But you are that sound and that is very different. So that is the principle of integration. 

 

 

I recently saw a movie, something like 'Andre, the seashell wearing shoes', or something like that.  It was an adorable little movie where the seashell was seeking all of his friends from the drawer from which all his friends had been removed due to a kid moving.  It was just a cute movie until the very last part.....the shell discovered that if he stood on a particular window sill at just the right angle and the wind was blowing, THAT HE MADE A SOUND.  He realized at that moment that he was one with everything.  I was gobsmacked when I saw that.

 

The concept he speaks of wherein karma is generated by negative or judgmental thoughts --not often do you hear discussed that 'thoughts' can produce negative karma.  At least in my experience, I always thought of actions as being the generating factor.  But I can attest to what happens when thinking changes.  I ride my own thoughts almost continuously, being aware of any judgment or negative projections I may be making at the moment.  I try to catch them and turn them around.  All I can say, after doing this for some years, is that my life is so smooth now, it's remarkable - from what it used to be.  It just points out to me, one more time, that it's all Mind.

[C T]

 

LAMA THUBTEN YESHE 

 

We think we are conscious but we are not - The nature of emotional pride is such that you go around with your nose in the air. You never want to see what’s in front of you or look down. The antidote is to do prostrations.

When I talk about prostrations I don’t mean that you prostrate to only the Buddha. As Shantideva said, we can also prostrate to all mother sentient beings by remembering that the basic, fundamental nature of their minds is as equally pure as that of an enlightened being. Furthermore, doing prostrations doesn’t necessarily mean doing either the full length or five-point ones. If you’re out on a busy city street and suddenly go down on the sidewalk people are going to freak out. Instead of doing that you can simply make mental prostrations. Remember, there are three ways of prostrating: with body, speech and mind.

 

The Buddha was so skillful. He gave us methods for every situation. So even if you’re on a crowded street and want to make prostrations, instead of putting on a big show and doing them physically, where everybody’s going to think, “What on earth is that?” you can just prostrate mentally.

 

If you do things with understanding, it’s so worthwhile. If you do them without understanding and then ask yourself, “Why am I doing this?” you’ll conclude that you’re going backwards instead of advancing. Practicing with understanding is helpful in treating your uncontrolled mind. If you practice like that everything will become worthwhile.

 

The same applies to making offerings. We don’t offer food to the Buddha because he’s hungry. We do it as part of training our mind to release emotional miserliness. The way we should look at charity is that no matter what the material value of what we give, the real value of generosity is in what we gain: knowledge wisdom. Of course, it depends on your attitude. Even if you offer only one dollar you can still gain a lot. Basically you have to understand the psychology of the various Dharma practices you do, especially those that automatically make you uncomfortable.

 

But everything has meaning. For example, incense symbolises the pure energy of body, speech and mind, especially pure thoughts. The real essence of incense, that enlightened energy, is within you and the sticks we burn are external symbols of that. The real incense is in your mind. You have to know that, otherwise when you offer incense you’re just imitating people you’ve seen doing it, just copying Easterners. That’s not right. The real incense is your pure thought that gives pure vibrations to others.

It’s the same when you’re offering light. External lights have the function of destroying darkness, of making things clear. But the real candlelight is within you — it’s your wisdom. So whenever you offer incense or light you should do so with a dedication like, “May my mind and those of all mother sentient beings be filled with the light of knowledge wisdom and completely purified of the darkness shadow that makes us totally unconscious and causes all suffering.”

In other words, everything we do that might look like ritual is actually training our mind and freeing us from agitated states and impulses. It’s very useful.

 

Then why do we have all these physical objects on our altars?

Buddhists are supposed to renounce material things and then we put all these statues and paintings here? That’s kind of strange. Well, we think it’s far preferable to having pictures of fashion models and rock stars on our walls. Those things automatically draw our attention and stimulate attachment. It’s like when we’re in the supermarket and see all these desirable foods and think, “Fantastic! How much money do I have? Oh, not enough, how can I get some?” and then we go, “Mom, Dad, can I have some money please?” “No, you can’t!” and we’re so disappointed.

That’s all visualisation. Expert marketers know how to display products in order to trigger our attachment and make us want to buy them. They understand people’s basic psychological energy and how the combination of appealing object and craving desire reacts. That association makes us go Bam! There’s contact and we go berserk. We lose wisdom and become unconscious.

 

We have to know this. We think we’re conscious but we’re not. When we’re overwhelmed by attraction and attachment we actually become unconscious. If you check carefully at such times you’ll find that perhaps at first your mind is very clear but as attachment takes over, something dark seems to envelop your mind. Check up. That’s experience. You see, Lord Buddha’s psychology is not about what you believe but what you experience. Go into town right now and see what happens! That’s reality.

 

And that’s why I always say that Lord Buddha’s teachings are so scientific. They’re very different from Western modes of religious expression. I’m not complaining. I’m just saying that Buddhist psychology and teachings may be different from what you were brought up with. They’re not about believing certain things and then going to heaven when you die; not about doing something now and waiting for a long time to experience the result. No! If you act correctly with wisdom right now you can see the result in the next second. It’s so simple.

Edited April 1, 2023 by C T

[steve]

Brings to mind words of the dear departed Demello

 

 

[C T]

Anatta 

 

[C T]

"The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; the delight in Dhamma excels all delights. The Craving-Freed vanquishes all suffering". 

 

~ Dhammapada