THE AGE OF TECHNOCRACY

The Age of Technocracy

Freedom will never be realised until we acknowledge the subtle influences that are controlling humanity. This is the Kali Yuga, the Age of Strife, the Age of Mass Demonic Activity, The Age of Technocracy.

Technocracy: society and industry controlled by an elite of technical experts.”

Elite technical experts know what makes us tick. They can make things happen, and we become captured by these happenings.

The Enlightened know what makes us tick. They can see through whatever happens, and are able to stay liberated.

The difference between these two is that The Enlightened know the unity of absolute and relative truth – that illusory appearances happen within emptiness – whereas elite technical experts can only manipulate appearances for us to believe what is happening.

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SPIRITUAL NARCISSISM AND SPIRITUAL MATERIALISM

Spiritual Narcissism and Spiritual Materialism

This is a touchy subject which requires delicate handling as it’s possible to become oversensitive and upset. All we are doing is being aware of our potential behaviour. After all, our path is our confusion, and the quicker we recognise personal tendencies, the faster we will arrive at freedom. In fact, it’s instantaneous – the inseparability of the two truths.

It doesn’t matter what we know:
Can we empathise with others
and therefore show true compassion,
instead of just repeating required phrases?

Chogyam Trungpa coined the phrase, “spiritual materialism” in his book, “Cutting Through Spiritual Materialism.” He uses the term to describe mistakes spiritual seekers commit, turning the pursuit of spirituality into an ego-building and confusion-creating endeavour. We have to be aware that there are those who may acquire teachings in the pursuit of status and wealth.

Author Jorge Ferrer equates the terms “Spiritual Materialism” and “Spiritual Narcissism”: spiritual narcissism is believing that, because one has accumulated spiritual training, one deserves love and respect and is better than others, instead of accumulating spiritual training to bring an end to suffering.

There is no need for guilt or blame.
We don’t have to hold on to our thoughts.
Just look, see, drop.

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DIVIDED AND UNDIVIDED ATTENTION

Divided And Undivided Attention

If our attention, awareness, consciousness is always looking for something special, then we are being divided or separated from our own pure attention, pure awareness, pure consciousness. This is duality. We have lost the plot by becoming either attached or averse to appearances: that divides being into ‘me’ and ‘it’. It’s a separation. Divided attention means being separated from the reality that is pure attention, pure awareness, pure consciousness. That’s the something special that we’re always looking for!

Undivided attention, awareness, consciousness means that we (attention, awareness, consciousness) are not separate from that which arises within our attention, awareness, consciousness. This is therefore non-duality. Undivided attention is the unity of the two truths – relative and absolute. We are never lost.

To put it another way, we are pure atmosphere. We walk around as pure atmosphere that is aware and conscious: a spiritual atmosphere, perfect inner peace. When something appears within this perfect atmosphere, it is acknowledged that something has appeared within this perfect atmosphere and pure awareness remains in this perfect atmosphere, undivided and undisturbed.

If, on the other hand, we react to these appearances, then we become divided – our attention, awareness, consciousness becomes involved and caught by these appearances – and we lose consciousness! Watching A Bruce Lee movie, we become Bruce Lee … and we have lost the plot … again 😉

The point is that, by chasing after the exotic, we lose that which is already perfect and undivided.

This simple truth is within our own language and culture. We can acknowledge, experience and realise it directly.

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IT’S A RELIEF WHEN IT STOPS

It’s A Relief When We Stop

In the moment when we stop and sit down, we fall naturally into a deep relaxation. When we stop working, running, talking, meditating … we arrive at non-duality in that moment, just being. Unfortunately, we often miss this experience and so fall either into vacancy (oblivion), or start worrying about the past or future. This deep relaxation is a holiday. A holy moment. It’s that simple, and in fact, could be said to be ordinary.

If we are ever to find the truth of inner peace, it is we who have to experience it for ourselves. It’s not on a blog, in book, at a teaching; it is in sitting in stillness that the ordinary is experienced. The emptiness of pure consciousness is being ordinary – but bright, and therefore extra-ordinary.

Carl Sagan popularised the saying “Extraordinary claims require extraordinary evidence.”
If we are looking for ‘some thing’ extraordinary, then we miss the experience of our own being. It’s a relief when we stop looking and realise that there is nothing to find. We are it! Pure consciousness.

Believing extraordinary claims without evidence means we are led astray. The proof is in our own, pure, conscious awareness, for without this, nothing would be known. It’s the place where we start and end.

A sense of relief could just be said to be the release of endorphins in the brain: the word ‘endorphins’ is a combination of “endogenou” (produced within the body) and “morphine”. They’re released from the pituitary gland during periods of strenuous exercise, emotional stress, pain and orgasm. Endorphins help relieve pain and induce feelings of pleasure or euphoria: a feeling of reassurance and relaxation following release from anxiety or distress. It is the release that brings the feeling of wellbeing.

We may make a mistake about the endorphin effect and become addicted to outer stimuli: this would be detrimental to our physical and mental health. We just have to recognise that a subtle boost is enough.

The more refined we become, the more we notice tensions in the body and subtle body. Such tension is connected to the inner wind rising from just below the navel; this has to be taken back down through the exercise of ‘the gentle breath’, which bring us back to balance … normality … ordinariness. Relief from tension produces inner peace, a feeling of well being, a gentle euphoria.

Need proof? Then practise.

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WHY DON’T WE PRACTISE?

Why Don’t We Practise?

Simple.
It’s due to an inner mara demon.
What is an inner mara demon?
It’s our own likes and dislikes:

I’m too busy.”
I’ve better things to do.”
I don’t get anything out of it.”
I want something more.”

We are practising to become familiar with our true nature, and let go of the likes and dislikes of the habitual I, which is continually inventing and thus being distracted. We all have backgrounds that blur our present vision. Meditation – or any spiritual practice that works to clear the mind of distractions – is beneficial to us.

To put it more strongly: part of Manjushri’s prayer states: “… all of us afflicted by suffering, being enveloped in the dark ignorance in the dungeon of existence … awaken us from the slumber of the klesas (mental states that cloud the mind and manifest in unwholesome actions), freeing us from the chains of karma.”

Don’t we all want to end this stressful state we are in? We created our state, so we have to undo it. This why we practise. And there’s a bonus – the resulting clarity of mind produces insights, which come in many forms:

… realising the nature of everything …
… developing the ability join up the dots …
… being inspired to express, and the words just come …
… discovering previously unknown abilities …
… even becoming sceptical about present assumptions

These are all blessings.

blessings

blessings

We will never know what’s there
until we remove the crap.

;D

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SPIRITUAL PATHS WITHIN SPIRITUAL PATHS

Spiritual Paths Within Spiritual Paths
Worlds within worlds.

When we first encounter spiritual paths, they seem like a way out of this collective, self-opinionated, violent and manic world. It’s been that way for a very long time 😀

We look for some sort of peace, knowledge and wisdom. Spiritual centres are quiet, orderly places, and offer a good atmosphere in which to be.

And so we acquire a new lifestyle…

We learn to meditate. Be at peace. Go slowly. Know how to control our passion and so work harmoniously and effectively with others. Acquire knowledge leading to wisdom. Understand that we cannot control how others feel about us, which is only a problem if it bothers us.

Gradually, however, irritations start to ooze out. This is a natural occurrence in organisations, as our concepts are squeezed and explode, and we become irritated by simple things such as the way someone is sitting! (a personal story: I once discovered that another student had become extremely annoyed by where I chose to sit …) As a result, spiritual centres becomes a catalyst or accelerator for our lingering emotions, as we see them more clearly (unless we have become good actors!) We notice more projections of self-conscious mindfulness, strange behaviour, holy, pious, self-aggrandised, makes-me-want-to-talk-dirty, smug- b**ll*sh*tting! Or is that just me? :D:D:D The important point here is that I was starting to notice my own reactions and fixations – and it was that which was causing me suffering: I had lost the inner joy that I had been trying so carefully and pretentiously to cultivate.

Anyway, that’s when we start to recognise and admit that we are not in inner peace. It’s just a stage. We just cannot hold onto the act any longer, and now we ask the question, “What is it really all about?”

The Dharma is about eliminating suffering, but first we have to feel the suffering and truly want to do something about it – not just attend teachings in order to be able to repeat quotations and appear all-knowing. We need to ask honest questions.

You see, many centres do not explain the Dharma completely: they cannot as it all depends on the teacher’s attitude and how they relates (or give into) the students. We may find ourself surrounded by the views of a lower vehicle; holders of “do’s and don’t’s” as opposed to “why’s and how’s”. It’s tricky to recognise which vehicle one has entered.

We begin by asking ourselves, “What is true inner peace? How do we recognise it?” With this questioning and dissatisfaction, doors close and doors open: we may find it’s the time to move on when we can no longer talk to others.

There are nine levels (or vehicles) in Buddhism, each expounding the truth and complete in its own right: from a higher level, the one below is not wrong, but is no longer totally satisfying. As an example: someone may say that they have disturbances in their mind. A lower vehicle would advise shamata practice of watching the breath to calm the mind – which is true. At the Vajrayana level, the practice of Guru yoga would be recommended, in order to purify. From the Dzogchen point of view, we merely ask what it is that is recognising the disturbance.

What is true inner peace? We gradually refine our understanding and recognise that this is pure consciousness; emptiness itself. This realisation may take place on a cushion, or while sitting in a traffic jam: when nothing can disturb you, the mind remains perfect and beautiful.

We gradually move from a dark place into a glow that naturally radiates (even towards the smug- b**ll*sh*tters 😀 ) I know – I’ve been there 😀

Without experiencing our fixations,
we cannot empathise.

Unshakeable inner peace.
That is perfect happiness.

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WHEN THE LIGHT DIMS, DARKNESS BEGINS

When The Light Dims, Darkness Begins

Spiritually speaking, the light is the clarity of our being, which is empty essence. It’s the awakened state. If we have not been introduced to the reality of this truth, or have forgotten or been distracted, that clarity dims, and confusion/emotions/darkness begins. In the darkness, we then grasp and fixate on everything we meet.

So, who is to blame?

If we are not introduced to the nature of mind, our essential nature, then we will remain in darkness, believing that there is a light switch somewhere. Almost all the world is in this darkness. We cannot be blamed because we know no better. We are just human creatures going about our business, following the collective in the dark: it’s literally the blind leading the blind. It’s scary when you think about it, but this is not the case when we can empathise, and so have compassion for others’ predicament. Of course, we first have to have compassion for our own predicament! This is intelligence.

It is only when we have been introduced to the nature of mind that we then have a choice. The light only seems to dim, because it is present all the time but goes unnoticed. Dimming occurs when attention or awareness fixates on something other. It is in that moment of recognising the dimming that we can catch ourselves becoming lost, and re-recognise empty essence before the fixation/thought becomes full blown. Thus, we maintain stability: that is the way out of the darkness! When the light is on, we realise that the darkness never existed.

Light and dark are the inseparability of the two truths. Instantly, by one, the other is known. So there is no need to feel bad … just regret.

If we choose to stay in the dark, we can only blame ourselves. The moment that we recognise the blame and feel uncomfortable is actually the moment of re-recognition. We therefore don’t have to hold on to the guilt and blame; there is just a gentle regret for our forgetfulness. We are our own inspiration! Good, eh?!

Deep appreciation for this realisation is devotion – and this will brighten our life considerably.

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IT’S AN INSIDE JOB!

It’s An Inside Job!

The ‘insider’ is our own pure, unbiased intelligence that can discern what is real and what is seemingly real, once we understand what reality is. Compassion and devotion are not a means to ingratiate ourselves: they are a natural expression of realisation. If we’re not careful, our natural intelligence can become clouded: thinking something through is vitally important, but being obsessed by our thoughts imprisons us.

The following is by Tsoknyi Rinpoche:

“… Once you understand rigpa (pure conscious awareness) experientially, you know what is meant by the ability to enjoy the phenomena of samsara. Before you recognised rigpa, there seemed to be only two ways of relating to samsaric phenomena: one is dualistic grasping, and the other is the feeling of futility and wanting to keep it away from yourself.

“Please understand that the compassion and devotion that arises from experiencing the awakened state are not what we conventionally know as compassion and devotion. It is together with true intelligence, the real knowledge of how to be free – that is why they can become true compassion and true devotion. Otherwise, of course we feel compassion, of course we have some degree of devotion, but it is more like we either are forced into or manipulate ourselves into these feelings for a specific reason: they don’t happen spontaneously and sincerely. The devotion and compassion that arises out of true intelligence are unshakeable. They arise out of true confidence.

“Intelligence here means a sense of being capable, of knowing how and what is happening when a thought or emotion begins to take shape. You are no longer blinded to what is taking place. Nor is it like in the past, when you got annoyed or irritated, when you got wrapped up in certain feelings for hours at a time before you could finally let go. It’s not like that any more. There is a sense of being awake to the situation that you can call intelligence. You are seeing clearly how it works – not only how it unfolds but also what the solution is, and how it is possible to simply let the clinging dissolve. You are not ignorant about that at all. This intelligence comes from within. You can almost say it is in the air, together with the arising of, for example, desire, which otherwise could cause so much trouble.

“The negative emotions create so many complications and so much pain when we get caught up in them, chases after something, and loses track of oneself. Intelligence here means to see very clearly what leads to negative states, what has bad consequences, and what the right way is. All this is laid out quite clearly in your field of vision, so that of course you choose – not conceptually, but with a certain immediacy – the right way, rather than the blind alley. This intelligence is not like being able to memorise ten thousand phone numbers or figure out intricate systems. It is natural, from deep within. It’s a feeling of not being blind, a fundamental absence of blindness. That intelligence is a natural attribute, a natural atmosphere that arises from recognising rigpa…”

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THE BUDDHA’S TEACHINGS ARE SECRET

The Buddha’s Teachings Are Secret
but open to anyone who values them.

It is the same for any exoteric, spiritual practice. It is a private matter; it is the heart of the incomprehensible via the comprehensible. The Buddha’s teaching is for those who have the motivation to realise their true nature, and become ‘enlightened’ for the benefit of all sentient beings.

The teachings are not concerned with obtaining status, wealth, or power. If we use the teachings for such purposes, our future will result in suffering, precisely because this mis-understanding will enhance selfish motivations. This is why, out of compassion, some teachings are restricted.

Of course, if our motivation is one of wanting to understand and commit, then teachings are available: “Knock and the door will open!” Funnily enough, practitioners seem to get what they need, if their needs are few.

Unfortunately, the New Age movement has cherry-picked ancient teachings without truly understanding or even practising them, and as a result, it’s easy to become ‘hot under the collar’. This is why we need a complete understanding.

Dharma practice is one of peace and quiet, retreat, lack of interruption, seclusion and solitude while being open to others’ needs. A practitioner knows how to balance life within a spiritual direction. Balancing ordinary life and spiritual understanding seems to connect the right and left sides of the brain, making life more creative … and fun! The simple things become more enjoyable.

Whatever our karma offers is down to our prior motivations.
We all have longing; it just needs to be clarified.
That longing is love.
This love is innate and ‘just there’, but will remain a secret until we realise the true nature of all sentient beings.

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WHAT RECOGNISES, AND WHAT IS RECOGNISED?

What Recognises, And What Is Recognised?

To cognise: to know, to be aware.
Re-cognise: to know again, to recall to mind.

We first have to distinguish between re-cognising and my re-cognising: the first is simply the knowing of knowing, while the second reinforces a conceptual judgment based on a bias of ‘I’ and ‘my’. My cognisance, my awareness, my consciousness, my knowingness is a judgemental contamination which arises the moment following pure cognisance, pure awareness, pure consciousness, pure knowingness. When we drop the ‘my’, pure cognisance, pure awareness, pure consciousness, pure knowingness remain.

Then cognisance recognises cognisance, awareness recognises awareness, consciousness recognises consciousness, knowingness recognises knowingness.

What recognises? It is knowingness itself. Consciousness itself. Awareness itself. Cognisance itself. Knowingness itself.

What is recognised? It is self-knowingness. Cognisance, awareness, consciousness, knowingness … empty of any modification.

‘Realisation’ is realising the self-existing nature. Our true nature.

‘Enlightenment’ is knowing, rather than a belief. Dwelling in a belief is not knowing.

When we know, we are confident in knowing. If we rely on a belief, then we will never find true confidence; we will be forever hopeful, wishful, caught in the conundrum or trap of “Better to travel than to arrive.”

The moment we see a flower, it is just seen without comment, without judgement, without entertainment, without emotion. There is merely pure awareness.

All we can know is what we know. The simple recognition, experience and realisation of pure awareness, pure consciousness is profound and far reaching.

Perhaps there are many levels of enlightenment. However, when we are shown something that we re-cognise, we are enlightened. This, in itself, is extremely profound. Being introduced to our true nature – pure awareness, pure consciousness – we understand that this has been obscured for a very long time. Through empathy, we realise that everyone else also has these two aspects to their being, that which is true reality and that which is obscuring that reality. Our choice is to take one of two directions: to use this knowledge against others, or to feel compassion for their predicament.

If we think that there must be something more to enlightenment, then we will never feel ‘right’, and will always be wanting. Is there anything more than familiarising ourselves with compassionate, pure awareness, and the effect that this has on our lives, and the lives of those with whom we come into contact? There are fantastic stories, but such activities are not taking place nowadays.

Perhaps religions elaborate in order to attract and give comfort, but we will never feel worthy and that is the dilemma. Is religion actually having the opposite effect to the one intended, making us live in hope and fear?

In this age, we have to know in order to be confident, and we have to keep it simple so that it is clear: We are pure awareness, aware of awareness that is uncontaminated with concepts. At the same time, we have to acknowledge that our minds are contaminated, and that is the path to freedom. We are what we seek.

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THERE IS MORE TO MEDITATION THAN JUST MEDITATING

There Is More To Meditation Than Just Meditating

Meditation is the vehicle to recognise our true nature of pure awareness, pure consciousness. It also reveals how we take possession of a mistaken, mental, self identity. Meditation is nothing special, but recognising is: the key word is recognising.

The following extract is from “Rainbow Painting” by Tulku Urgyen Rinpoche:

“Some people believe that they should just keep on meditating, and some day, their egg will hatch and they will fly out of the shell and ascend to a completely different level. Actually, it’s not like that at all. We should not think, “The awakened state must be something really special. If I practise this long enough, one day a door will open and I will see it and all the qualities will pour into me.” It’s pointless to have this kind of attitude.

“If we really want something spectacular, we will indeed have opportunities for that, in what is called the ‘temporary meditation moods’ of bliss, clarity and non-thought. These can occur, but such sensational experiences do not help to cut through thoughts. On the contrary, they generate even more fixation because we start to think, “Wow! What is that? This must be it!” Many subsequent thoughts arise in response to the fascination with these experiences.

“As I mentioned before, realisation involves a process called ‘recognising, training and attaining stability’. It’s similar to planting the seed of a flower. You plant it, water it and finally it grows up and blossoms. We are not like Garab Dorje, who at the very instant of having mind nature pointed out, became a fully enlightened buddha without having undergone any training whatsoever. The moment of recognising mind essence free from thought is like holding an authentic flower-seed in your hand and being certain of what it is. That, itself, is the self-existing wakefulness: the source of buddhahood. Enlightenment does not come from some other place.”

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INNER AND OUTER DEMONIC ACTIVITY

Inner And Outer Demonic Activity

Demonic activity is anything that creates obstacles. This is especially relevant to spiritual practitioners as subtle distractions take attention away from our path to liberation, and back to the mundane. How often do we just switch off?

Inner demons are our own likes and dislikes.
Outer demons are others’ likes and dislikes
that activate our likes and dislikes.
Crazy!

‘Demonic’ is being evil-spirited, and lacking compassion. It is said that the more spiritual we become, the more we are attacked. So we can take much comfort from this! 😀

It is demon activity that wakes us up:
demons keep us attentive and alert.
There’s the unity of wisdom and evil again!

At the moment of his enlightenment,
the Buddha defeated the forces of hostility and seduction (Mara),
by uttering the words:
“I see you, Mara …”

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THE UNITY OF OPPOSITES

 

The Unity Of Opposites

Although our being is pure, divine essence, we don’t notice what we are because of ignorance. As a result of this lack of awareness, we took embodiment in a physical body. However, it is precisely because of having this precious human form that we are able to realise this divine essence. This is why the unity of the two truths – relative and absolute – is so essential in our human existence. It is crucial to have the ability to recognise the obscurations preventing our realising this truth, so that confusion dawns as wisdom. These obscurations arise from our strong identification with an acquired idea of a ‘me and mine’ – a dark reflection.

The very moment of actually seeing and experiencing our confused suffering is the unity of these two truths. It is divine essence that recognises. That recognition is the unity! The light in the darkness. All we need to do is find the switch, which is recognition. Then, all doubt is cleared.

Recognition and realisation are simultaneous, thus empty essence is revealed. When the switch is on, that which was dark is now illumined: knowing obliterates not knowing.

The importance of understanding the unity of the two truths is what the Dharma is all about. Realisation and conduct, merit and wisdom (something we do to realise something we are), appearances and emptiness, darkness and light, meditation and non meditation, the devil and God*.

If we get caught up in extremes and separations, then we will never realise the unity of the middle way, and so will remain divided. ‘Good’ and ‘bad’ are merely designations – an act of choosing. Before ‘good’ and ‘bad” there is merely unbiased awareness, or knowingness.

When we are in disunity, we remain in chaos, confusion and distress. We are in conflict with a group of ideas which, in itself, is in conflict with other groups of ideas. To see clearly, we need a panoramic, open view that takes in everything, looking at all possibilities. If we become fixated on just one aspect, this is a limiting view. This biased view may be cosy for a time, but conflicts are bound to arise. The sole purpose of a group is to maintain itself, and the individuals are just part of that process. It’s possible to understand why this happens because we are ‘led to believe’, as opposed to seeing for ourselves.

Realisation happens in meditation: that realisation is pure being. Essence beyond mind – emptiness. But we are sentient and, as such, have to do things. This is where our conduct – the continuity of realisation – comes to the fore. Here we practise, or remember, the six perfections of generosity patience, perseverance, discipline, meditation/concentration and transcendent knowledge: maintaining these requires effort. Once transcendent knowledge is realised and transformed into transcendent wisdom – which is the realisation of empty essence – then these same perfections become wisdom conduct: as there is no fixation/clinging, the six perfections are now maintained without effort. Another, simpler word for this is love. The light in the darkness. But it is the recognition of the darkness that is the light. This is the unity of the two; they just cannot be separated.

So, instead of remaining aloof in emptiness – which is, by itself, rather dry and could become nihilistic – we can have fun in expressing this realisation. The juice of love! We can thus be fearless, not bound by dogma.

* This is an intriguing story: the devil is merely the absence of pure consciousness (or god consciousness if you prefer). Division creates confusion, and perhaps this has been exploited through the anthropomorphising of the devil and god. When realised, the recognition of the absence of pure consciousness is pure consciousness (again, god consciousness if you wish).

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WE ARE SUPERNATURAL BEINGS

We Are Supernatural Beings
Just enjoy.
That’s the spirit!

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IT’S OBVIOUS, BUT NOT OBVIOUS

It’s Obvious, But Not Obvious

“Let food be thy medicine,
and medicine be thy food.”
Hippocrates 460-370 BC

Good food is just as relevant now as it was then! Healthy food, healthy body, healthy brain, healthy mind, healthy being. All creatures need to eat and drink to survive: it’s good food that keeps us alive and running well – good, uncontaminated food.

Contaminate: make something impure by exposure to or addition of a poisonous or polluting substance.”

It is a shock when we realise that some people just cannot be trusted. But they can be trusted to think of greed first and ignore the wellbeing of others. Making the production of food easier (but not necessarily of better quality) and more convenient has caused dependency on processed food, food with hidden sugars, fast food. Indifference and a lack of education and interest in the purpose and importance of food and its ingredients have had a detrimental effect on our health – and therefore, our minds.

Is giving children food with excessive amounts of sugar the first step towards the acquisition of an addictive personality? Addiction is a mental health problem.

Eating the correct food is our natural medicine. If the food we eat is actually just a filler, then it is neither food nor medicine. Not being medicine, we now rely on the alternative of pharmaceutical products, which sounds like a recipe for disaster.

The longterm effect of taking extra chemicals into our bodies will have a side effect on the brain. Cheap imports, cheap ingredients, cheap dyes, cheap packaging … it all adds up.

When we don’t feel well, it is difficult to concentrate, let alone meditate. Bad food leads to tiredness and a befuddled attitude. We are already walking about in a dream, and this only makes it worse.

All we have to do is be aware. This is where meditation can help. Unfortunately, if our body’s immune system has broken down too far, then we may have to resort to modern medicine and/or look more closely at our diet. In this modern age, it is truly difficult to know what to trust. The decision is always ours. We may even have to understand that we live in a defective world and accept the consequences. The most important thing is the state of our mind: even being very ill, our mind can still be at peace, which is especially important at the moment of death.

Eat well. Think well. Be well.

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HAPPINESS BEGINS

Happiness Begins
when expectation ends.
And how subtly we are led astray.

The English dictionary describes happiness as ‘contentment’ or ‘satisfaction’. Contentment is described as the ‘fulfilment of expectations’. So, if our expectations are not fulfilled, we become unhappy? Isn’t that conditional happiness? A happiness relying on conditions? If there is conditional happiness, then there must be unconditional happiness; a happiness that does not rely on conditions. No expectations! No expectations because our pure being needs nothing – it is already happy; its nature is happiness. Happy for no reason.

We are taught to ‘better’ ourselves. and so we expect and expect, creating a fantasy world of ‘good’ things to come: the corporate ideal of perfect customers. This will not only keep us on the edge, it will push us over.

When we do something mindfully and consciously, we feel our way and we learn, and then we know. This is not expectation; it is knowledge. Knowledge is satisfying. But, in fact, what actually happens is that we do the same things over and over again, hoping life will get better. All we achieve is being frazzled, and burnt out. To quote a famous saying, “Insanity: doing the same thing over and over again and expecting different results.”

Peace and happiness begin when expectations end. In the moment ‘now’ there are no expectations, but just awareness, which then may be expressed or displayed, or be something we walk around in! What could be more peaceful than emptiness, where there is no pushing, no pulling and no competitiveness? Being in perfect peace is happiness.

We may ask the question, “Am I happy?” If we find we are neither unhappy nor vacant, then we are happy. We are happier than we think. Recognising that is wisdom.

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MEDITATION RETREATS

Meditation Retreats

A retreat is stillness of body, speech and mind.
It helps us establish good practice in daily life.

To change our attitude from being materially obsessed to being spiritually aware, is a tough assignment, because the pull of the collective consciousness is so seductive. Our bodies are used to fidgeting, our speech is used to projecting, and our minds are used to reacting so that we never find true inner peace. We are wound-up automata – ­a machine which performs a range of functions according to a predetermined set of coded instructions – and we’re very stressed out.

We need help to just sit still and do nothing. Doing nothing may sound boring and pointless, but this counteracts the frivolity and fantasy in which we currently live. When we can drop that which is unnecessary, we will find a refined, intelligent and wise being.

Retreats establish a good routine for life. Every day, when we rise from sleep, we wash and then meditate. It’s a good way to start the day, with a clean slate of clarity. Being able to bring clarity to all situations changes our whole world view, and maybe the view of those with whom we come into contact.

Retreats are tough to start with, as they cut through all our worldly habitual ideas and physical patterns of behaviour. But gradually we settle down to a simple routine of sitting meditation. No chatter, no TV, no radio, no games – so no stress; just learning to be happy. The chatter at the end of a retreat is quite startling!

Of course, there are periods during the retreat when one just wants to scream 😀 as it could feel like a restrictive “boot camp”, but that too dissolves. I can guarantee that, after a retreat, you will feel more open about everything. Everything is calmer and brighter, and life is worthwhile. The family will notice a change too.

A retreatant life is knowing how to let go and remain still in body, speech and mind, regaining control because we have a sense of direction.

To tell you the truth, I find the best bit about retreats is leaving! There is a sort of re-entry shock to the world, where everything seems … loud and busy! The first thing my wife and I do after a retreat is go out for a coffee and croissant. It’s mind blowing: we just sit there, absorbing everything. After a retreat, everything is a treat 😉 as we become more sensitive and notice more. It’s like the end of a meditation session, where we drop the meditation, suddenly revealing the real meditation of non meditation.

Compassion is lacking because we are either dull, or in turmoil. Although the world is loud and busy, we can smile as we are no longer bound or tied to it – and that is the moment compassion can arise.

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THE ART OF BEING HAPPY BEING YOU

The Art Of Being Happy Being You

Our spiritual path is the dissolution of our confusion regarding what we truly are. What we are is the lucid clarity that illuminates every thing perceived. That is the light. The confusion is believing that every thing perceived has a reality and is permanent; when we grasp and hold on to our beliefs, emotions arise. This clinging is the product of past, collective misunderstanding – “They do it, so I do it!”

Every time past reactions are observed, disillusionment can take place. Disillusionment means we are no longer caught by an illusion; the opposite of caught is dropped! Enlightenment is ‘being’ no longer deceived. Confusion becomes wisdom (but of course, at our stage, these are little drops of enlightenment ;D). In fact, pure consciousness has never been confused … just temporarily distracted, time and time again over many lifetimes.

Every time we just perceive, that is the continuity of the luminosity of a clear view – clear light. If this view is held on to, that is the continuity of confusion and suffering. Maintaining the view is giving up the view.

Recognising and admitting the way we are, with all our hang ups, is our path. This path, our path, was the creation of our previous actions which were caused by confusion. Be grateful for the recognition. Be happy.

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THE SHOCK OF NOT KNOWING NOW

The Shock Of Not Knowing Now

If we are not in the moment now,
then where are we?

It takes milli-seconds* to react.
And so, it takes milli-seconds to be distracted.

Our spiritual progress is dependent on the time it takes to recover from distractions that take us away from now. Knowing-nowness is prior to perception. Knowingness is ever now. Whatver is known is created from the past, even a milli-moment ago.

Spirituality is nowness which cannot be found or speculated upon: it is pure, empty, instantaneous recognition of awareness. Rather like watching a train go by, in an instant we see its past, present and future in the now.

Even though pure consciousness is ever present, we gain no benefit if it is not recognised. We are constantly being distracted via the senses: distraction, diversion, interruption, disturbance, intrusion, interference, obstruction, hindrance happen so fast that we are unaware of our imprisonment.

But we can be aware, as perception and realisation are simultaneous when recognised. Our spiritual progress is dependent on the time it takes to recover from distractions.

In this electronic age, we are bombarded with fake news, spin, propaganda and social gossip. Why we do you think so many people are stressed, so many people are on antidepressants, and so many people are suffering from the side effects of antidepressants? How often do we find time during the day to recognise just being aware, now?

*Data varies: The average reaction time for humans is 0.25 seconds to a visual stimulus, 0.17 for an audio stimulus, and 0.15 seconds for a touch stimulus.

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EXPOSURE TO REALITY

Exposure To Reality
This is the Buddha’s teaching.

If we don’t take reality seriously, we remain in a superficial dream of the collective.
Superficial: appearing to be real only until examined more closely.” Very closely!

What is this teaching on reality?
It is awareness of awareness that is purely aware. It just is. Pure consciousness.

The main misunderstanding comes from being caught up in the dualistic concept of “I … am”. This is an idea of reality – a downgrade, because we have put an ‘I’ in front of the ‘am’. The concept of “I am” causes an oscillation by perpetually relating to a reference point: instead of pure “being”, we have “I am being”, and a subtle element of time has been set up, where we lose the present moment of timelessness. Ordinary awareness is constantly relating to something: it’s a feeling of being, rather than just being. “I am” is an ego trip; a holding on to a feeling.

The full effect of the Buddha’s teaching of pure consciousness is only realised through meditation which, in the ultimate experience, is non-meditation. In pure meditation, there are no concepts of meditating because there is no meditator: there’s no ‘me meditating’.

Taking ourselves too seriously is the path of suffering, where we are constantly maintaining a self image. It is hard work, and our ideas don’t like to be exposed.

Taking our spiritual essence seriously is the path to liberation. Exposing and recognising the feeling of “I am”, pure awareness transcends all limitations.

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DISTRACTIONS, DISTRACTIONS, DISTRACTIONS

 

Distractions, Distractions, Distractions

World War Three? Civil Unrest? Public confusion?
Perfect chaos, perfect madness, perfect storm.

Remain undistracted.
Discipline through inner knowledge
creates inner peace.

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AWAKENING COMPASSION

Awakening Compassion
means waking up to our reality.
It means love … even though!

When we realise our own true nature, compassion naturally arises in recognition that all sentient beings want happiness, and that this happiness is hidden from them. This perfect, absolute nature is nothing other than pure awareness, pure consciousness, pure essence-heart. The problem is that we keep ignoring it! 😀

Being aware is the starting point, and – when this awareness is seen as pure – it is also the end; the alpha and the omega!

Having realised this pure nature, we now realise that every other sentient being has the very same perfect nature. They are unaware that awareness – when recognised – realises that it is uncontaminated spirit.

But sentient beings find themselves enmeshed in conventional, conceptual fixations, and they therefore cannot perceive clearly. There are gaps in understanding, and this gives rise to the defensive emotions that cloud the view.

What a difficult lot we are. But through empathy – having the ability to understand another’s feelings – compassion arises, and even love.

The starting point is to recognise that we sometimes cannot cope, which brings about empathy for others. This brings about compassion, which can eventually bring about unconditional love. All we need is the right motivation. That motivation is to remain in undistracted, inner peace.

Love is understanding,
because we have
been there,
done that,
and suffered.
We love … even though.

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FAULT FINDING AND HOLDING ON

Fault Finding And Holding On…
is the path to perpetual torment.

As humans, there is no end to fault finding, so there is no end to suffering. We find fault with others, and they find fault with us. It’s part of our culture: “We good, them bad”. This hatred (for that is what fault finding is) is supposed to make us feel better. But it doesn’t; it’s just the devil in us that can never find happiness.

The key to our problems of lacking love, compassion and devotion is this fault finding, this condemning, this nitpicking.

The solution to fault finding is the recognition that it is taking place, and that holding onto this fault finding merely makes us miserable. Just admit it; “There I go again!” The very moment of true recognition is the moment of true release. This is due to ever present pure awareness that activates our conscience.

Conscience turns fault finding into discernment, the same way that anger is transformed into wisdom. We can now approach life with intelligence. Every moment, something needs to be brought back to balance, to be tidied up, but first we have to have mind and essence in balance to see clearly.

An example:

I worry about everything – I always have. I assume that certain people don’t like me or the blog. I have a lifetime of being told off for not conforming! Then I realised, a few days ago, that the people who were fault finding just didn’t have to ability to care: they weren’t able to do otherwise because we are all sentient and still governed by hopes and fears – there was nothing more malicious to it than that! Realising that people fault find, there is no need to counter fault find in retaliation Wow, that was such a relief! I don’t condemn them for it, and I no longer have to hold onto the worry! Yippee!

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IT’S NOT NEGATIVE TO ASK CERTAIN, DIFFICULT QUESTIONS

It’s Not Negative To Ask Certain, Difficult Questions

To be positive, we have to look at the negative,
otherwise we live in a false positive of hope and fear.
Recognising the negative is our path to liberation.

There are certain, difficult questions we should ask ourselves if we wish to clarify all doubt:

Is religion mass mind control?
Are we hypnotising ourselves to become too placid?
Does spirituality have to cost us so much money?
Is my group a cult?
Why isn’t there anyone to talk to about my doubts?
Why do ‘spiritual’ people move away from awkward customers?
Where then is compassion?
Do we have to keep attending a church, temple, meditation centre?
Why are these places so wealthy?

Why do I need to go to a fancy restaurant when I can eat at home? 😀

These questions are valid if we are looking for the truth because they can subtly disturb the mind, and if we do not admit to them, then they will fester, creating trouble for the future. The practice of spirituality is about controlling our own mind, protecting it from fears and seductions.

Religion creates a culture of behaviour that influences and controls our mind. We can witness this group behaviour; people are petrified about talking of such possibilities, and that in itself tells us everything.

Absolute truth is very simple; it’s our true nature, which is constantly being distracted. The vehicle to discovering the truth can, if we’re not careful, be the distraction itself if we become too involved in the vehicle. The recognition of our clinging is the realisation of the wisdom we seek.

Religious organisations can set us on the path, but we can easily become stuck to them. I am not saying that this is done deliberately – people naturally herd. Spiritual teachers must be aware that birds of a feather flock together … and perhaps dream together.

Religions are systems of cultural behaviours and practices, views, sacred texts, holy places, codes of ethics, social organisations that relate humans to their innermost longing … of some sort.

Different religions contain various elements; the divine, sacred things, faith, a supernatural being/s or some sort of ultimate transcendence or unification. Religious practices may include rituals, sermons, commentaries, veneration of teachers, God, deities, sacrifice, festivals, meditation, prayer, music, art, dance, public service, or other aspects of human culture.

Religions have sacred histories and narratives that are preserved in sacred scriptures, symbols and holy places, that aim to give a meaning to life. Religions may contain symbolic stories, which are sometimes said by followers to be true, that have the purpose of explaining the origin of life, and the Universe.

Absolute truth is very simple: it’s our true nature of pure awareness. Decorating or not decorating this truth does not change truth. Pure awareness just is. The only thing we have to pay is attention. It is distracted attention that creates suffering.

There is a jewel in the mud; we merely have to recognise this and wash the mud off, while being aware of not adding more mud!

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THE POINTING OUT INSTRUCTION IS…

The Pointing Out Instruction Is …
… having absolute confidence.

Having absolute confidence in one’s recognition of pure knowingness, pure awareness, pure consciousness, pure perception. Of course, the scary word is “pure”. Pure merely means ‘without altering’; it is just seeing – it’s natural. ‘Absolute’ means being free and unrestricted. Remember when you were six months old, in a pram and you just noticed your toes. It’s like that. It’s that simple.

We are still ‘just seeing’ right now, but through a haze of ideas, doubts, emotions and confusion, which cloud our view and create bias. A bias is a leaning in another direction, but all the while, pure being is shining through. That is our constant, inner conflict that in fact can be transformed into wisdom.

These ideas, doubts, emotions and confusions are alien to what we are, but it’s what we identify with. If you are searching for aliens, just look around!

Whenever someone points something out, and we re-cognise, re-see, re-member (from old French remembrer, from late Latin rememorari ‘to call to mind’), then we have got it.

Having got it,
don’t forget it.
😀

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TSOKNYI RINPOCHE’S TEACHING PROGRAMME FOR 2017

 

Tsoknyi Rinpoche’s Teaching Programme For 2017

Home

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DISTINGUISHING WHAT IS AND WHAT IS NOT…

Distinguishing What Is And What is Not …
… creates confusion.

In truth, they are not separate.
Freedom from confusion is in the very moment
that confusion is apprehended.
Recognition and realisation are simultaneous.

I’ve taken part of this article by Jamgon Kongtrul Rinpoche to make a point (the bold text is my emphasis), but you can read the whole lecture from this link.

http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0055.htm

What is Not
“The teachings I am presenting concern what is and what is not. The Buddhist teachings speak about samsara – conditioned existence – and nirvana – the state of enlightenment that is beyond samsara. The characteristics of samsara are suffering and pain. The characteristics of nirvana are happiness and well-being. Our relationship to samsara is to become liberated from suffering. Our relationship to nirvana is to experience freedom from suffering.

 “Lord Buddha’s teachings distinguish (between) samsara and nirvana. One’s understanding of both is wrong, though. One doesn’t experience benefits in samsara due to being deluded, thus one seeks liberation from samsara and strives to attain the peace of nirvana.

One’s notions of samsara as a state of suffering, and nirvana as a state beyond suffering, imply running away from samsara and towards nirvana. Such ideas are illusory – they are dualistic fixations about samsara and nirvana and are an expression of confusion.

 “The 84,000 collections of teachings that Lord Buddha presented are contained in the two truths: the relative and ultimate truths. While gaining a gradual understanding of both, one differentiates (between) relative and ultimate reality because of phenomena’s display. The fundamental nature of all things presents no reason to separate the ultimate from the relative levels of being. The two truths are inseparable – this is the ultimate truth of the nature of relative existence.

Discussing relative and ultimate levels of being misleads one to separate the relative truth as a world of confusion from the ultimate truth as a world beyond confusion. This separation itself is a misconception and an expression of confusion.

“It is a split, and therefore one relates to the relative world of phenomena from a state of confusion.

“For instance, there are so many religions in the world that have evolved from many individuals’ wishes and attempts to become free of suffering and confusion, but confusion has developed around religions instead of being resolved.

“Many people see the world from a confused viewpoint, believing it was created by a self-created creator, by somebody who decided how it should be and fashioned it in that manner. Many people believe in a universal architect, in somebody who manipulates the world and its inhabitants.

“On the other hand, some people believe that nobody had anything to do with the world’s creation. How did it come about then? They shrug their shoulders and simply reply, “It just happened.”

“Both notions – belief in a creator and belief in coincidence – are delusive. The desire to leave a spot of suffering and to reach a spot free of suffering is the fundamental mistake, and more confusion evolves as a result. The teachings I will present deal with what is and what is not. The above concerns what is not.

 “What Is
“The theme ‘what is’ includes everything that is fundamentally valid without mistaken cognition, i.e., free of confusion. Somebody who is confused nourishes beliefs about things that contradict the way things really are. Bewilderment is confusion and has far-reaching consequences. Confusion is a mental state in the absence of knowledge as to the way all things really are and the way they arise and appear. But confusion can be unravelled; a mistaken view can be understood and dispelled. One’s approach is bewildered, though, as long as one’s practical relationship with one’s delusions make one shun confusion, which doesn’t bring about freedom from confusion…

http://www.dharmadownload.net/pages/english/Natsok/0010_Teaching_English/Teaching_English_0055.htm

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TIMELINESS

Timeliness
Meeting with a teaching.

When we are beginners, thoughts and emotions are very powerful, and can be overwhelming. We get easily upset, so we have to take back control through meditation and understanding. We stop our ideas running amok through watching-the-breath practice. This gives us a short respite, and we gradually gain control and insight into ourselves. Realisation is more than an acquired idea; we evolve, and are no longer governed by our past.

Firstly, we have to acknowledge stillness, and occurrences within that stillness – light and my shadow. Then there comes a moment when we realise something – or it is pointed out: that the shadow is only known by virtue of the light! They are inseparable. As we advance, we find that thoughts and emotions are inseparable from emptiness: emptiness is clear light. The computer in front of you is inseparable from the space it occupies. It’s like that.

When does the change take place? At the right time, right place, right motivation, right confusion! 😀

Shabkar Tsokdrug Rangdrol:
… “The more emotions and thoughts, the more dharmakaya. You should know that is how it is…”

… “For beginners, when emotional thought states arise too powerfully, it is beneficial first to analyse and then rest…”

Even though we may have been given the pointing out instruction, strong emotional thoughts like doubt, pride, anger, fear, jealousy, desire … still arise. Merely be aware that awareness is present all the while, and let go. In the moment of recognition and letting go, there is nothing but pure awareness.

This is timeliness of timelessness.

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“I FIND IT IMPOSSIBLE TO RECOGNISE THE NATURE OF MIND!”

I Find It Impossible To Recognise The Nature Of Mind!”

It is the nature of mind that recognises the mind saying,
“It is impossible to recognise the nature of mind.”

When a thought or emotion arises
it is the nature of mind that recognises the thought or emotion.

The nature of mind is the ultimate reality
of pure uncontaminated being.
It is unseen because it is seeing.

When thoughts and emotions arise,
it is wisdom that is present.
There is no separation!

Do you see how close you are to you?

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IF YOU FEEL LIKE A CHAT

If You Feel Like A Chat

email Tony at buddhainthemud@hotmail.com

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WHAT IS BUDDHISM?

What is Buddhism?

We are bound by our emotions, which protect a ‘me’ – an illusory self image. Buddhism is the path leading to insight into the true nature of reality of self and all phenomena. Through personal experience, our true nature, which is beyond a belief, is realised.

Change occurs when our evaluation of awareness changes. Ordinary awareness is continually evaluating: this ordinary, self indulgence of ego can, through practice, be transformed into lucid naked awareness – pure awareness itself. We are released from what we are not, to be what we truly are.

In the early stages of development, we become aware of occurrences and stillness in the mind; we become mindful of whatever arises, and so we take care. However, we can become subtly stuck in mindfulness because we are always relating to a ‘me’ and ‘mine’, and at this stage it’s possible to be careless. When awareness gets involved, it creates a ‘me’ … a very emotional ‘me’!

Realisation occurs when lucid naked awareness realises that there is no me, no meditator, and no meditation, but just naked lucid awareness. Self and all phenomena are empty of any true existence, having to rely on causes and conditions. Whatever occurs, pleasant or unpleasant, lucid naked awareness is ever present.

The result of realisation is compassion, which is the continuity of timeless, selfless awareness. There is no time for a self; if a self arises, this is merely a habit of a conditioned mind, the recognition of which is freedom. Freedom is escape from a conditioned mind to a mind that is not controlled by conditions.

What is Buddhism?
It’s what you want it to be.
In this way, the levels are released.

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INSIGHT AND BIAS

Insight And Bias

Insight is direct seeing.
Bias is holding on to what is seen.

This is how our cleverness can imprison us, and limit understanding. We are too quick to find fault.

Direct seeing is pure conscious awareness just seeing. It notes the nature of a situation, person or group, and drops any ideas, staying open to possibilities. An example: A red car speeding, or a person talking non stop: there is no opinion present, but merely observation.

This doesn’t mean that we ignore a particular peculiarity: we just do not hold on to this recognition as it impedes us mentally, fossilising prejudices which form the preconceived opinions that will arise at the next meeting. If we fixate on others’ fixations, it is we who are incapable of change. Their incapacity becomes our incapacity as we cannot let go.

However, having been pre-warned, we are prepared at the next meeting. No surprises, so no reaction. We recognise the old patterning and do not react. This means we stay in control of our situation.

Freedom from within
is letting go of all concepts.

First, we recognise the concepts,
and then we know what to let go.

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THE QUALITY OF MEDITATION

The Quality Of Meditation

What really counts
is the quality of mind resting.
Absolutely doing nothing.
Just being aware.

It counts because, throughout life,
the quality and quantity of resting
in our natural state of being
mounts up.

The outcome is to be more compassionate,
and therefore, intelligent.
Intelligence is the ability to drop
unnecessary fixations.

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WE REALLY DO KNOW

We Really Do Know
We know that if we do not adapt, we stay miserable.

We stay miserable because we are (sorry to say this) stubborn, lazy, careless, idle, without purpose, and so we suffer while, at the same time, creating suffering for others. Even being busy is laziness, from a spiritual point of view.

Once we recognise and understand pure awareness – which is pure consciousness, which is what we are – then we can answer any question for ourselves, and stay happy. We do not constantly need to refer to the teacher sitting on a throne in great splendour, who tells us what we already know. If we keep doing that, we develop the habit of doubting ourselves. Pure consciousness knows. It also knows that our human side may lack a certain capacity in expressing itself, but it nonetheless knows, and can adapt. Anything that arises in pure consciousness is seen as a temporary matter, so there is no need to get too heavy about such things. That is how we stay happy. There are great scholars who cannot empathise with how we are or how we became that way, but just quote generic scripture.

There are many levels of teachings, and some are rarely shared (I sometimes feel that this is to keep the teacher in a superior position). If we are not given the complete picture, we always feel that we are not ready; we’re not good enough and so, it is our afflictions that are emphasised and we are told we need pure perception without receiving the explanation that we are pure perception already.

I love Tibetan Buddhism, but it can make life complicated and we are required to be reliant upon the teacher. The whole point is to connect to the inner teacher – conscience – inner knowledge.

If we do not connect to this inner teacher – which then utilises the whole of phenomena as the outer teacher – then we remain as children, over-awed by sparkling thrones and robes and images.

Listen to the teacher. Are they telling you anything you do not already know? Once we realise what we already know, we are ready for life, and death.

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BEING FOOLPROOF

Being Foolproof
Incapable of going wrong.

It is the antidote that is the problem!

As long as we feel that we are missing something, we will be fooled.
What is it that is complete, and has no parts to fail?

Emptiness.

Emptiness has no inside or outside, no top or bottom. Emptiness is the clarity of perfect consciousness that has no needs. Having no needs, it cannot be fooled into needing something. Neediness is the normal human conditioning and is the reason we are being fooled, time after time.

Applying any method* is merely an antidote and not a permanent solution, because the situation will arise again and again. Anger arises and we apply compassion: this merely covers up the anger, and keeps us in perpetual self madness because the anger is still present underneath.

It is pure consciousness that is foolproof, as it perceives everything without bias. The moment we recognise any emotion is the moment of detachment because there is a brightening of the mind. In that moment, anger is wisdom, from which true compassion expands. If we modify, we could be applying platitudes and sound bites which hide the reality of feeling the discomfort and sadness within the raw situation. In experiencing freedom, there is slight unease because it is glaring obvious that we have been holding on to something.

*There are lots of methods!

Buddhist traditions from Wikipedia:

Sthaviravāda

Pudgalavāda

Sarvāstivāda

Vibhajyavāda

Theravāda

Theravāda subschools:

Mahīśāsaka

Dharmaguptaka

Kāśyapīya

Vatsīputrīya later name: Saṃmitīya

Dharmottarīya

Bhadrayānīya

Sannāgarika

Mūlasarvāstivāda

Sautrāntika

Mahāsāṃghika

Ekavyahārikas

Lokottaravāda

Golulika

Bahuśrutīya

Prajñaptivāda

Cetiyavāda

Caitika

Apara Śaila

Uttara Śaila

The following lists the twenty sects described as Hīnayāna, as the classification is understood in some Mahāyāna texts:

Sthaviravāda split into the 11 sects:

Sarvāstivādin

Haimavata

Vatsīputrīya

Dharmottara

Bhadrayānīya

Sammitiya

Channagirika

Mahīśāsaka

Dharmaguptaka

Kāśyapīya

Sautrāntika

Sthaviravāda

Haimavata

Sarvāstivādin

Vatsīputrīya

Dharmottara

Bhadrayānīya

Sammitiya

Channagirika

Mahīśāsaka

Dharmaguptaka

Kāśyapīya

Sautrāntika

Mahāsāṃghika split into 9 sects:

Ekavyahārika

Lokottaravādin

Kaukkutika

Bahuśrutīya

Prajñaptivāda

Caitika

Aparaśaila

Uttaraśaila.

Mahasanghika

Ekavyahārika

Caitika

Lokottaravādin

Aparaśaila

Kaukkutika

Uttaraśaila

Bahuśrutīya

Prajñaptivāda

Influences on East Asian schools

The following later schools used the vinaya of the Dharmaguptaka:

Chinese Buddhism, especially the Vinaya School

Korean Buddhism, especially Gyeyul

Vietnamese Buddhism

Japanese Ritsu

The following involve philosophical influence:

The Japanese Jojitsu is considered by some an offshoot of Sautrāntika; others consider it to be derived from Bahuśrutīya

The Chinese/Japanese Kusha school is considered an offshoot of Sarvāstivāda, influenced by Vasubandhu.

Theravāda subschools

The different schools in Theravāda often emphasize different aspects (or parts) of the Pāli canon and the later commentaries, or differ in the focus on and recommended way of practice. There are also significant differences in strictness or interpretation of the vinaya.

Bangladesh:

Sangharaj Nikaya

Mahasthabir Nikaya

Burma:

Thudhamma Nikaya

Vipassanā tradition of Mahasi Sayadaw and disciples

Shwegyin Nikaya

Dvaya Nikaya or Dvara Nikaya (see Mendelson, Sangha and State in Burma, Cornell University Press, Ithaca, New York, 1975)

Hngettwin Nikaya

Sri Lanka:

Siam Nikaya

Waturawila (or Mahavihara Vamshika Shyamopali Vanavasa Nikaya)

Amarapura Nikaya

Kanduboda (or Swejin Nikaya)

Tapovana (or Kalyanavamsa)

Ramañña Nikaya

Sri Kalyani Yogasrama Samstha (or ‘Galduwa Tradition’)

Delduwa

forest nikaya

Thailand

Maha Nikaya

Dhammakaya Movement

Mahasati meditation (mindfulness meditation)

Thammayut Nikaya

Thai Forest Tradition

Tradition of Ajahn Chah

Vipassana movement

Tantric Theravada Mahāyāna schools

Thousand-armed Avalokiteśvara Bodhisattva. Guanyin Nunnery, Anhui, China

Indian Buddhism

Mādhyamaka

Prāsangika

Svātantrika

Yogācāra

Chinese Buddhism

Vinaya school[18]

Jingtu (Pure Land)

Satyasiddhi (Historical)

Abhidharmakośa (Historical)

Daśabhūmikā (absorbed into Huayan)

Tiantai

Huayan (Avataṃsaka)

Chan (Zen)

Tangmi (Esoteric)

Sanlun (Mādhyamaka)

Weishi (Yogācāra)

Korean Buddhism

Tongbulgyo (Interpenetrated Buddhism – including Jeongto, or Pure Land)

Gyeyul (Vinaya school)

Cheontae (Tiantai)

Hwaeom (Avataṃsaka)

Seon (Zen)

Jingak (Esoteric)

Samnon (Mādhyamaka)

Beopsang (Yogācāra)

Yeolban (Nirvana school)

Wonbulgyo (Korean Reformed Buddhism)

Vietnamese Buddhism

Tịnh Độ (Pure Land)

Thiền (Zen)

Trúc Lâm (Syncretic)

Unified Buddhist Church (Engaged Buddhism)

Hòa Hảo (Reformist)

Japanese Buddhism

Pure Land

Jōdo-shū

Jōdo Shinshū

Ji-shū

Yūzū-nembutsu-shū

Risshū school (Vinaya school)

Jojitsu (Satyasiddhi – historical)

Kusha (Abhidharmakośa – historical)

Sanron (Mādhyamaka – historical)

Hossō (Yogācāra)

Kegon (Avatamsaka)

Japanese esoteric Buddhism

Tendai (Tiantai)

Shingon

Shinnyo-en

Shugendo (Syncretic)

Zen

Rinzai

Sōtō

Ōbaku

Fuke-shū (Historical)

Nichiren Buddhism

Nichiren Shū

Honmon Butsuryū-shū

Kempon Hokke

Nichiren Shōshū

Subcategorised according to predecessors:

Tibetan Buddhism

Nyingma

New Bön (synthesis of Yungdrung Bön and Nyingmapa)

Kadam (Historical)

Gelug

New Kadampa Tradition

Sakya

Ngor-pa

Tsar-pa

Jonang

Kagyu:

Shangpa Kagyu

Marpa Kagyu:

Rechung Kagyu

Dagpo Kagyu:

Karma Kagyu (or Kamtshang Kagyu)

Tsalpa Kagyu

Baram Kagyu

Pagtru Kagyu (or Phagmo Drugpa Kagyu):

Taklung Kagyu

Trophu Kagyu

Drukpa Kagyu

Martsang Kagyu

Yerpa Kagyu

Yazang Kagyu

Shugseb Kagyu

Drikung Kagyu

Rime movement (ecumenical movement)

Newar Buddhism

Tangmi Buddhism

Japanese Mikkyo

Shingon

Tendai (derived from Tiantai but added tantric practices)

Shinnyo-en

Shugendo (Syncretized with Shinto, Taoism, and shamanism)

New Buddhist movements[edit]

Dalit Buddhist movement

Dhammakaya Movement

Diamond Way

Engaged Buddhism

Kenshōkai

New Kadampa Tradition

Nipponzan Myōhōji

Reiyūkai

Risshō Kōsei Kai

Shambhala Buddhism

Share International

Shōshinkai

Sōka Gakkai

Triratna Buddhist Community

True Buddha School

Vipassana movement

Won Buddhism

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THERE IS NO SUBSTITUTE FOR PURE AWARENESS

There Is No Substitute For Pure Awareness

It’s available now for free.
Just sit still without comment.

Insight is available to us all.
Just sit still without comment.

Mahamudra and Dzogchen is now.
Just sit still without comment.

Nothing “fancy schmancy” about pure awareness.
Just sit still without comment.

When we rely on someone or something else,
we lose the insight of pure awareness.

A substitute is a replacement.
A graven image.

You shall not make for your self an idol.”
It will just delay progress.

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MEETINGS WITH SCARY PEOPLE

Meetings With Scary People
is the reason to meditate

Every encounter is scary, when we consider that everyone is living in an illusion; projecting it, maintaining it and defending it. Of course, this includes ourselves! This is why we need to sit for at least twenty minutes a day in meditation, to clear our mind of our own illusions. Now, a clear mind turns scariness into compassion. Not easy? Then we just have to sit some more.

If we do not have a clear mind, then we merely become entangled in others’ realms:

Hell-beings are people who are angry all the time and nothing is right.

Hungry ghosts are people who think they do not have enough and cannot assimilate what they have.

Animal realm people have no humour and are mechanical – jobsworths.

Human realm people are excessively over-active and frustrated, and therefore addicted.

Jealous gods argue and quarrel and allow no one into their defences.

Gods assume they deserve everything, but nothing lasts and they fall back into the lower realms again.

This is called Samsara; it’s our usual cycle of existence, and reveals that we have absolutely no control. Scary, isn’t it?

The whole point is not to criticise others, but to recognise our own display of illusions. Taking time to meditate frees us from this never ending, spine-chilling story.

What’s even more scary?
We think that all this is normal,
and that’s why we get upset
when someone questions us.

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SATISFACTION SUDDENLY BECOMES DISSATISFACTION – WHY?

Satisfaction Suddenly Becomes Dissatisfaction – Why?

Knowing what is true and what is not true
becomes more and more subtle.

It is the ‘knowing’ that is true and constant; it is not that which is known, which is as changeable as the wind. Knowing is clarity, the clear view, the clear mirror. That which is known is the ever changing reflections. Pure knowingness is absolute reality: the reflection is that which is mistakenly related to as truth, and is therefore relative reality.

The question is, “What am I?”

Everything is relative – what one person values may not be satisfying to another. When we drop everything that is known, then what is left is knowingness itself. It is self-knowingness!

Space within a vase is exactly the same as space outside the vase.
Smash the vase and see.
Space inside the temple is exactly the same as space outside the temple.
We are that sacred space.

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I DO NOT BELIEVE A WORD I WRITE OR SAY

I Do Not Believe A Word I Write Or Say

In realising pure consciousness,
there is nothing to believe in.

Belief is something we accept without proof.
That’s no way to live and die.

In the stillness of silence,
the proof of pure consciousness is glaringly, brilliantly obvious.

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UNLOCKING OUR FULL POTENTIAL

Unlocking Our Full Potential

Our current potential is limited by our fixation on the way that we see things. We don’t just see: we have bias.

Our absolute potential is the actual clarity of seeing itself: it is not dependent on the way that we see things.

We note, however, that we still have a bias, and this is the key to unlocking our full potential. We have no fear of deconstruction because, in emptiness, everything is our teacher. There is a constant rebirth, therefore we can reconstruct at any moment to meet the present requirements. As an example: if, when explaining something, the other person doesn’t understand, then we ask questions in order to reconstruct a clarification.

Instead of fearing life – which is a product of karma – we look more closely and objectively into that karma, and we can face anything. It’s being honest about our bias, and so the actual clarity of seeing itself frees us. As an example: we doesn’t have to fight a situation. Sometimes, silence is golden.

There is the danger of becoming caught in extremes of being dependent, and being independent. The relative and the absolute have to work together. We have to function within this human system, which is the path to our full potential.

It’s simply being honest with ourself.

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DARE I SAY IT?

Dare I Say It?

“Teachers can be a problem.”
“Traditions can be a problem.”
“Other students can be a problem.”

None are wrong:
They each have their own way.
But that way is an amalgamation of others’ ways.
We have to choose what works for us
so that we can be of benefit to others.

We can inadvertently acquire practices and attitudes, which seem like commitments, fearing that these cannot be dropped. The acquisition of commitments can restrict us, rather than setting us free. That is the dilemma. We may find that we are ‘rushing to ritual’, and not resting in practice, which is the essence of the teaching.

It’s just worth considering.

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PERFECT CONSCIOUSNESS

Perfect Consciousness

We are perfect consciousness
but, in looking for something more,
we abide in imperfect consciousness – ignorance.

Ignorant, we wander in confusion, and suffer.
The world is confusing because it is confused.

We will stay confused
as long as we compare ourselves to others.

We each have our own particular version of confusion.
Recognising this is our hidden talent!

Once we accept that we have a peculiar way about us,
then we can find our way out.

Distractions are endless,
so talking is endless.

In perfect consciousness,
there is nothing to discuss or describe:
it can only be experienced.

Perfect consciousness:
there’s no getting away from it.

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HOW DO WE WAKE UP, AND STAY AWAKE?

How Do We Wake Up, And Stay Awake?
Staying awake is enlightenment!

The very moment we come to our senses and rest in pure perception – which is pure awareness in that spontaneous present moment now – we are awake. We are awake because we are not embroiled in concepts in the mind; we are not distracted. There is nothing getting in the way. This is plain and simple and, in fact, it is being absolutely ordinary.

When we are caught up in thoughts, running commentaries or emotions, we are locked in the mind, picturing the past or the future, entangled in a dream state. This is complexity and, in fact, it is conventionally ordinary.

Of course we are, in actuality, oscillating between the two, but do not notice this. Noticing this oscillation, we wake up. If we believe that waking up should be full of splendour and bliss, when this does not occur, we may feel deflated. The problem comes from reading too many books, and hearing fantastical stories! These may make us feel that we’re waking up, but we have merely woken up on a conventional level.

There is splendour and bliss, but not as we think. It’s much quieter than that. We may notice that we are not in a mood; we’re no longer Maha Moodies! Merely the absence of mood or disquiet is blissful and, in sustaining that, everything becomes more colourful and splendorous. That’s all.

Everything comes to the quiet person, and passes.
A noisy person goes out to everything, and holds on.
We’re not acquiring something:
we’re losing everything.
If we want to wake up, then it is up to us alone.

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BAD STUFF HAPPENS

Bad Stuff Happens

When the bad stuff happens,
the good news is that
the good stuff sees it.

If the good stuff complains
about the bad stuff,
it just creates more bad stuff.

When the bad stuff happens,
the good stuff sorts it out
by watching.*

Always remember:
you are the good stuff that knows
that the bad stuff is just out there.

* The more we look, see and drop, the more our capacity to sort out problems grows.

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KNOW YOUR OWN MIND

Know Your Own Mind
(easier said than done)

If we do not look honestly, and admit how our own mind is working right now, then we will stay imprisoned by thoughts and ideas that we have acquired.

We need to recognise the three rudimentary laws that keep us in darkness:

desire assumptions
fear assumptions
ignorance assumptions

Fight, flight and freeze are the very basic programming that keeps us all running around in circles, happily – or unhappily – repeating the same process day after day, from birth to death, remaining totally confused about reality.

We spend our entire lives claiming that we know or believing that we don’t know. Unless we see how we work – or rather, how the ideas we have acquired puff us up or pull us down – we will die in this confused state.

The three rudimentary laws are necessary for survival, but the problem is that they are also ‘self’ maintaining.

Psychology is insight into the workings of our ordinary mind, which is still a philosophy because it omits absolute reality: philosophy‘ from the Greek ‘philosophia’ – ‘love of wisdom’.

Wisdom turns assumptions of philosophy on their head.

Here is a subtle dilemma: the love of wisdom is an intellectual exercise, while wisdom itself is what we are. We can become hooked by philosophy – the love of wisdom – but set free by the realisation that we are the wisdom itself. It is this self-wisdom that recognises the state of our mind.

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THE INSIDER

The Insider

The insider
knows the secret!

😀

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AS WE PROGRESS, WE TAKE STEPS …

As We Progress, We Take Steps …
and in taking steps, we leave the previous step behind.
We cross over a line!

Having realised that we don’t have to be a ‘Buddhist’ to realise our true nature, we realise that we don’t have to be anything else either!

I feel embarrassed calling myself ‘Buddhist’. I even cringe. I only say I’m Buddhist so that the other person doesn’t assume I believe what they believe; I should probably stay quiet! The problem is that people only have a vague idea of what Buddhism is, and that puts up a barrier. Meeting other Buddhists – or anyone that meditates – is even worse, as this seems to bring out their competitiveness, and probably mine as well 😉 Even if I try to explain that, in essence, there is no difference, they are already backing off at a hundred miles an hour! People cling to a culture, and if they don’t like their own culture. then they cling to or adopt the culture of others. This isn’t the point of the Buddha’s teaching: the Buddha’s teaching is to go beyond.

Of course, we all go through the process of embracing another’s culture – adopting the look, acquiring blessing cords and even having a spiritual name. But there comes a point when we cross over from the pretence. We develop a “retreatant’s mind”, and carry the retreat atmosphere in daily life. We are alone, in solitude, in the city, in a family … and it is a relief, and wonderfully peaceful. We are no longer wound up.

Let it all go.
Let it all out.

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CHANGING OUR VIEW WILL CHANGE OUR CULTURE

­Changing Our View Will Change Our Culture
Changing our culture will not change our view

Realising our spiritual nature
is dependant upon realising the clarity of the view,
rather than the object to which clarity is clinging.

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DON’T BECOME A BUDDHIST …

Don’t Become A Buddhist …
Don’t become anything.

Be what you are:
be aware, be understanding, be kind.

This is the essence of the Buddha’s teaching.
We already know this.

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THE ROPE BRIDGE

The Rope Bridge

The meticulous, precise Dharma teachings may not always be available to us, so we shouldn’t take them for granted.

The Dharma is a very narrow rope bridge across a deep samsaric ravine. We are aware that others have used the bridge to go beyond. It is there for our benefit, but it is up to us whether we trust it or not: no one is forcing us to cross. We could go on waiting to find another way, but this one has presented itself to us now. If we wait, we may become frozen … for a very long time.

In essence, the Buddha’s Dharma is no different to Christ’s teaching, the Advaita or any path of love and understanding, but each approach will be different. Even in Buddhism, there are many traditions and techniques, but when everything is washed away, all that is left is the purity of uncontaminated emptiness – our exact, true nature.

Realising that we are the truth is the highest human endeavour, and not to be taken for granted. It is not an entertainment: to see it as merely an intellectual pastime will have serious consequences, as we are belittling the truth – our selves. This will hamper our progress, as we will become just proud Samsaric Gods, not having actually crossed over.

If you find a way, use it, as this is the product of good karma, and not to be wasted! We cross the ravine of samsara by giving up thoughts of ‘me’. The very moment all thoughts of me and mine disappear, we have crossed over.

In meditation, it is easy to see how we cross over into emptiness, and suddenly find ourselves back on the original side because we are taken over by thoughts again. That is why we use the word ‘practice’. Practice make perfect.

The Dharma makes no demand of us: it’s just there waiting. However, the more we turn our backs on actual sitting practice, the less we will recognise the value of the path, and the more frozen we will become.

To levitate is to be light, and not weighed down:
what could be lighter than emptiness?

When nothing holds us down, then we are flying,
and not bunny hopping.

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