When we move away from rigid notions of who we are and our preoccupation with the self, we start to appreciate our interconnectedness and our lack of a truly existing, independent self. Realizing selflessness eliminates our sense of separateness and loneliness and replaces it with a sense of awe and connection.
Living out the wisdom of selflessness is what we call living a spiritual life. The opposite is to live a focused on me and mine.
There is nothing magical about living a spiritual life. Nothing to believe or imagine. Living a spiritual life means to be more humble and down to earth, more human.
A life of egotism revolves around a fabrication and a fantasy of the self. A life of selflessness requires that we are authentic and true.
. . . . .
Still time to register for the upcoming meditation workshop on Exploring the Mind. See you this Sunday at 10am in Capital Hill!
Clarify your practice. Let your practice clarify you.
Showing posts with label selfishness. Show all posts
Showing posts with label selfishness. Show all posts
Tuesday, July 30, 2019
Monday, February 1, 2016
Errors of worldly meditation.
Grasping to the experience of infinite space,
grasping to the clarity of infinite consciousness,
grasping to the state in which experiences dissolve into nothingness,
grasping to the state of non-conceptuality.
These are the four errors of meditation as they occur in worldly meditative absorptions.
They are worldly because they still rely on mind and subtle craving that occurs within the domain of mind. They are errors because you are still bound by grasping and fixation and thus the root of selfishness is not cut.
grasping to the clarity of infinite consciousness,
grasping to the state in which experiences dissolve into nothingness,
grasping to the state of non-conceptuality.
These are the four errors of meditation as they occur in worldly meditative absorptions.
They are worldly because they still rely on mind and subtle craving that occurs within the domain of mind. They are errors because you are still bound by grasping and fixation and thus the root of selfishness is not cut.
Friday, June 26, 2015
Fallen.
Caught up by fixation, I constantly find myself struggling and fall into negative mental states.
Tripped up by selfishness, I get easily angered and find my surroundings to be a battlefield in which I continually fall victim.
Ensnared by a narrow mind, I make everything complicated even when it doesn't have to be, falling into a tumultuous cycle which I can't seem to escape.
Leaping for gain, I missed the mark of contentment and have fallen to dissatisfaction.
Setting out for purpose, I have fallen to fulfilling my own selfish aims.
Intending to do what is right, I fell victim to fear and decided not to do anything.
Waiting, I fell under the spell of thinking I had more time...
I've fallen. Sometimes standing doesn't even seem possible, so I sit.
Tripped up by selfishness, I get easily angered and find my surroundings to be a battlefield in which I continually fall victim.
Ensnared by a narrow mind, I make everything complicated even when it doesn't have to be, falling into a tumultuous cycle which I can't seem to escape.
Leaping for gain, I missed the mark of contentment and have fallen to dissatisfaction.
Setting out for purpose, I have fallen to fulfilling my own selfish aims.
Intending to do what is right, I fell victim to fear and decided not to do anything.
Waiting, I fell under the spell of thinking I had more time...
I've fallen. Sometimes standing doesn't even seem possible, so I sit.
Thursday, June 25, 2015
Signs of accomplishment.
Sometimes it can be hard to know where you stand. You might find yourself looking for signs that you are headed in the right direction. Here are a few:
A sign that your mind has turned towards the Dharma is that everything- all good and bad circumstances, all your hopes and fears- becomes the ground of your practice.
A sign that you have loosened some of your fixation and grasping is that your body and emotions will be less painful and your interactions with the world around you will be more peaceful.
A sign that you have loosened the tight knot of self-grasping is that you will naturally adopt a gentle, humble and kind demeanor. You will rejoice in generosity and virtuous acts.
A sign that you are more open-minded is that you will stop creating problems for yourself because of your complicated position. A narrow mind is easily caught up by the sway of negative thoughts and emotions.
Where do you stand?
A sign that your mind has turned towards the Dharma is that everything- all good and bad circumstances, all your hopes and fears- becomes the ground of your practice.
A sign that you have loosened some of your fixation and grasping is that your body and emotions will be less painful and your interactions with the world around you will be more peaceful.
A sign that you have loosened the tight knot of self-grasping is that you will naturally adopt a gentle, humble and kind demeanor. You will rejoice in generosity and virtuous acts.
A sign that you are more open-minded is that you will stop creating problems for yourself because of your complicated position. A narrow mind is easily caught up by the sway of negative thoughts and emotions.
Where do you stand?
Friday, April 11, 2014
Vairocana
OM AH HUNG BHAGAVAN VAIROCANA OM
Vairocana is one of the Five Family Buddhas.
His pure land is Akanishta, meaning Unsurpassed, representing the true nature of reality in which emptiness and dependent origination are inseparable. His color is white, representing the activity of pacifying conflict, disease, problems and obstacles. His hands are in the mudra of teaching the Dharma holding a Dharma Wheel, or Dharmacakra- representing the continual motion and change that forever turns and brings about transformation and development.
Vairocana is the Buddha that represents completely purified ignorance. Ignorance is like a blank dullness, that state of unknowing where we don't know what to do to make our life meaningful. Vairocana represents the transformation of that ignorance into the wisdom of the true nature of reality, thoroughly understanding the nature of our own mind and the world around us and how we are to unite compassion and wisdom in order to fulfill our own aims and the aims of others.
He rides a lion possessed with all the major and minor marks. The lion is the sovereign of all animals. His sovereignty is not appointed by divine right or out of self-righteousness or self-promotion, it is the rightful authority to act. To not act would be to fall from wisdom into the ignorance of selfishness and fear. In this way, the lion is an unerring source of refuge and protection, carrying the bewildered and confused into the peaceful grove of clarity and insight.
In regard to our own mind and self, Vairocana represents the aggregate of form. We are all very attached to our physical bodies; how we feel, how we look. Our fixation on our own condition and state lead us down the rabbit hole of self-grasping and ignorance, further intensifying our fear and discontentment. As we purify this self-grasping and transmute it into wisdom and insight, we are able to break free from the confines of our own limited view and understanding. We can embrace a larger scope.
When we deeply contemplate and integrate the wisdom and symbolism of Vairocana, we can learn how to transmute ignorance and selfishness into an opportunity for wisdom and purpose. We are able to step outside of fear, doubt and uncertainty. We attain the awakened form of the Buddhas that transcends the confines of place and time. The form or shape of our life is one in which we guide, teach and lead others out of confusion and habitual patterns into wisdom and clarity. Our body becomes like a rainbow- apparent yet empty of existing in any fixed manner- dancing like an illusion that carries out the benefit of others, teaching them how to overcome conflict and problems, setting out the path and providing the support and resources to embody their own awakened form.
To attain such a state would be unsurpassed- for not only would you have fulfilled your own aims, but you would have fulfilled the aims of others.
Go ride that lion.
Vairocana is one of the Five Family Buddhas.
His pure land is Akanishta, meaning Unsurpassed, representing the true nature of reality in which emptiness and dependent origination are inseparable. His color is white, representing the activity of pacifying conflict, disease, problems and obstacles. His hands are in the mudra of teaching the Dharma holding a Dharma Wheel, or Dharmacakra- representing the continual motion and change that forever turns and brings about transformation and development.
Vairocana is the Buddha that represents completely purified ignorance. Ignorance is like a blank dullness, that state of unknowing where we don't know what to do to make our life meaningful. Vairocana represents the transformation of that ignorance into the wisdom of the true nature of reality, thoroughly understanding the nature of our own mind and the world around us and how we are to unite compassion and wisdom in order to fulfill our own aims and the aims of others.
He rides a lion possessed with all the major and minor marks. The lion is the sovereign of all animals. His sovereignty is not appointed by divine right or out of self-righteousness or self-promotion, it is the rightful authority to act. To not act would be to fall from wisdom into the ignorance of selfishness and fear. In this way, the lion is an unerring source of refuge and protection, carrying the bewildered and confused into the peaceful grove of clarity and insight.
In regard to our own mind and self, Vairocana represents the aggregate of form. We are all very attached to our physical bodies; how we feel, how we look. Our fixation on our own condition and state lead us down the rabbit hole of self-grasping and ignorance, further intensifying our fear and discontentment. As we purify this self-grasping and transmute it into wisdom and insight, we are able to break free from the confines of our own limited view and understanding. We can embrace a larger scope.
When we deeply contemplate and integrate the wisdom and symbolism of Vairocana, we can learn how to transmute ignorance and selfishness into an opportunity for wisdom and purpose. We are able to step outside of fear, doubt and uncertainty. We attain the awakened form of the Buddhas that transcends the confines of place and time. The form or shape of our life is one in which we guide, teach and lead others out of confusion and habitual patterns into wisdom and clarity. Our body becomes like a rainbow- apparent yet empty of existing in any fixed manner- dancing like an illusion that carries out the benefit of others, teaching them how to overcome conflict and problems, setting out the path and providing the support and resources to embody their own awakened form.
To attain such a state would be unsurpassed- for not only would you have fulfilled your own aims, but you would have fulfilled the aims of others.
Go ride that lion.
Thursday, March 27, 2014
Ratnasambhava
OM AH HUNG RATNASAMBHAVA TRAM
Ratnasambhava is one of the Five Family Buddhas.
His pure land is Gunavyuha, the Array of Qualities, representing the wealth of complete and perfect buddhahood. His color is yellow, representing the activity of enriching and increasing, like the bountiful increase in crops just before the summer harvest. His right hand is in the mudra of supreme generosity, completely purifying egotism into the wisdom of equality, equalness. His left hand holds a precious jewel- radiating peace, prosperity and fulfilling his own benefit and the benefit of countless others.
He rides a precious horse possessed with all the major and minor marks. The horse is fearless, never startled. His composure is perfect with a soft mane and flowing tail. His tireless hooves are silent, light and unfaltering. The horse rides on the wind, the natural vehicle of movement and change. In Tibet, it is believed that prayers are carried on the wind. Prayer flags are often known as the 'wind-horse', and making aspirational prayers and prayers of dedication give energy to that horse.
In regard to our own mind and self, Ratnasambhava represents the aggregate of vedana, which is often translated as sensation. But sensation here really refers to how we experience the world and mental events. In the Abhidharma-samuccaya:
What is the absolutely specific characteristic of vedana? It is to experience.
So the way in which we determine our experience (or our life) as being positive, negative or neutral is the aggregate of vedana. We are presented with a situation and we determine it is positive while someone else might determine it is negative. Who is correct?
When we deeply contemplate and integrate the wisdom and symbolism of Ratnasambhava, we can learn how to transmute any situation into one of great wealth and purpose. Whatever we are presented with, if we meet the situation with the mudra of generosity we can overcome the narrow confines of our ego. We can approach the world with openness and tenderness. We can transmute selfishness into the wisdom of equality. That precious jewel you are holding in your left hand, that is bodhicitta, the intention to awaken from your own darkness and delusion in order to benefit others.
So you ride your horse, you train in fearlessness (which doesn't mean there is no fear). You train in composure, in honesty and integrity. You ride the wind by making heartfelt aspiration and dedication prayers. Give voice to the wishes of others. Give voice to your own wishes.
If you practice in this way, you will come to experience the wealth of Ratnasambhava. Summer is coming. Are you ready?
Ratnasambhava is one of the Five Family Buddhas.
His pure land is Gunavyuha, the Array of Qualities, representing the wealth of complete and perfect buddhahood. His color is yellow, representing the activity of enriching and increasing, like the bountiful increase in crops just before the summer harvest. His right hand is in the mudra of supreme generosity, completely purifying egotism into the wisdom of equality, equalness. His left hand holds a precious jewel- radiating peace, prosperity and fulfilling his own benefit and the benefit of countless others.
He rides a precious horse possessed with all the major and minor marks. The horse is fearless, never startled. His composure is perfect with a soft mane and flowing tail. His tireless hooves are silent, light and unfaltering. The horse rides on the wind, the natural vehicle of movement and change. In Tibet, it is believed that prayers are carried on the wind. Prayer flags are often known as the 'wind-horse', and making aspirational prayers and prayers of dedication give energy to that horse.
In regard to our own mind and self, Ratnasambhava represents the aggregate of vedana, which is often translated as sensation. But sensation here really refers to how we experience the world and mental events. In the Abhidharma-samuccaya:
What is the absolutely specific characteristic of vedana? It is to experience.
So the way in which we determine our experience (or our life) as being positive, negative or neutral is the aggregate of vedana. We are presented with a situation and we determine it is positive while someone else might determine it is negative. Who is correct?
When we deeply contemplate and integrate the wisdom and symbolism of Ratnasambhava, we can learn how to transmute any situation into one of great wealth and purpose. Whatever we are presented with, if we meet the situation with the mudra of generosity we can overcome the narrow confines of our ego. We can approach the world with openness and tenderness. We can transmute selfishness into the wisdom of equality. That precious jewel you are holding in your left hand, that is bodhicitta, the intention to awaken from your own darkness and delusion in order to benefit others.
So you ride your horse, you train in fearlessness (which doesn't mean there is no fear). You train in composure, in honesty and integrity. You ride the wind by making heartfelt aspiration and dedication prayers. Give voice to the wishes of others. Give voice to your own wishes.
If you practice in this way, you will come to experience the wealth of Ratnasambhava. Summer is coming. Are you ready?
Wednesday, July 10, 2013
Fear and the Ladder.
Fear is a pretty primal instinct. We all have it. It is almost always there in its various shades of darkness. We fear our loss of friends, loved ones, status or wealth. We fear loss of face. We definitely fear our own death.
Our natural instinct is to try to insulate ourselves from fear. To build up our comfort zone and a nice cushion. That is our conquest, whether it is the fear of our present discomfort and discontentment or the fear of death itself. In vain that conquest often takes the form of an attempt to conquer nature and the outer world.
That is where the ladder comes in (and the habit of selfishness).
We think if we climb higher we can actually insulate ourselves from fear. If we can work our way up, get promoted, find a better job, make more money or achieve a certain status, then we won't be so vulnerable to fear and states of loss. We won't be so vulnerable to death.
It is our core belief that attaining higher states of existence will free us.
That is a pretty powerful implication. Think about that. Think about it in the context of your own life, our culture. Is it true? Can we climb our way out?
Where is the true fire escape?
Our natural instinct is to try to insulate ourselves from fear. To build up our comfort zone and a nice cushion. That is our conquest, whether it is the fear of our present discomfort and discontentment or the fear of death itself. In vain that conquest often takes the form of an attempt to conquer nature and the outer world.
That is where the ladder comes in (and the habit of selfishness).
We think if we climb higher we can actually insulate ourselves from fear. If we can work our way up, get promoted, find a better job, make more money or achieve a certain status, then we won't be so vulnerable to fear and states of loss. We won't be so vulnerable to death.
It is our core belief that attaining higher states of existence will free us.
That is a pretty powerful implication. Think about that. Think about it in the context of your own life, our culture. Is it true? Can we climb our way out?
Where is the true fire escape?
Tuesday, July 9, 2013
Dāna
The more we care for the happiness of others,
the greater our own sense of well being becomes.
His Holiness the Dalai Lama
The Sanskrit word 'Dana' means giving.
You have something to share and we want you to share it. It is only when you recognize your own wealth and are willing to give it to others that the path to liberation begins. This marks the beginning of an altruistic attitude, caring for the benefit of others as opposed to yourself.
Prior to giving there was only taking, egotism and concern for one's own welfare. You know how that turns out. You've already tasted that fruit and it grows more sour each day. You know its bondage first hand.
We bind ourselves with selfishness,
We liberate ourselves through giving,
So start giving.
the greater our own sense of well being becomes.
His Holiness the Dalai Lama
The Sanskrit word 'Dana' means giving.
You have something to share and we want you to share it. It is only when you recognize your own wealth and are willing to give it to others that the path to liberation begins. This marks the beginning of an altruistic attitude, caring for the benefit of others as opposed to yourself.
Prior to giving there was only taking, egotism and concern for one's own welfare. You know how that turns out. You've already tasted that fruit and it grows more sour each day. You know its bondage first hand.
We bind ourselves with selfishness,
We liberate ourselves through giving,
So start giving.
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