tag:blogger.com,1999:blog-85015542226093410692024-02-21T10:40:14.717-08:00Metta Refuge Dharma NuggetsShort Dharma Insights for Your Daily Practice and InspirationSteve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.comBlogger211125tag:blogger.com,1999:blog-8501554222609341069.post-26513785263731937902016-04-11T15:31:00.001-07:002020-01-09T10:31:07.128-08:00Meditation and Contemplation Nuggets from Ajaan Fuang Jotiko<div class="separator" style="clear: both; text-align: center;">
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">MEDITATION </span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ Many were the times when people would tell Ajaan Fuang that ― with all the work and responsibilities in their lives ― they had no time to meditate. And many were the times he'd respond, "And you think you'll have time after you're dead?"</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ "When the mind's not quiet ― that's when its poor and burdened with difficulties. It takes molehills and turns them into mountains. But when the mind is quiet, there's no suffering, because there's nothing at all. No mountains at all. When there's a lot to the mind, it's simply a lot of defilement, making it suffer."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ One meditator noticed that his practice under Ajaan Fuang was making quick progress, and so he asked what the next step would be. "I'm not going to tell you," Ajaan Fuang said. "Otherwise you'll become the sort of amazing marvel who knows everything before he meets with it, and masters everything before he's tried his hand. Just keep practicing and you'll find out on your own."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ Another student disappeared for several months, and on her return told Ajaan Fuang, "The reason I didn't show up is that my boss sent me to night school for a semester, so I didn't have any time to meditate at all. But now that the course is over, I don't want to do anything but meditate ― no work, no study, just let the mind be still."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">She thought he'd be pleased to hear how intent she still was on meditating, but he disappointed her. "So you don't want to work ― that's a defilement, isn't it? Whoever said that people can't work and meditate at the same time?"</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ "Meditating isn't a matter of making the mind empty, you know. The mind has to have work to do. If you make it empty, then anything ― good or bad ― can pop into it. It's like leaving the front door to your home open. Anything at all can come strolling right in.</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ "When the meditation goes well, don't get excited. When it doesn't go well, don't get depressed. Simply be observant to see why it's good, why it's bad. If you can be observant like this, it won't be long before your meditation becomes a skill."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">CONTEMPLATION</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ A meditator in Singapore once wrote a letter to Ajaan Fuang, describing how he applied the Buddha's teachings to everyday life: Whatever his mind focused on, he would try to see it as inconstant, stressful, and not self. Ajaan Fuang had me write a letter in response, saying, "Do things ever say that they're inconstant, stressful, and not self? They never say it, so don't go faulting them that way. Focus on what labels them, for that's where the fault lies."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ "Even though your views may be right, if you cling to them you're wrong."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ One of Ajaan Fuang's students told him that she had reached the point in her meditation where she felt indifferent to everything she encountered. He warned her, "Sure, you can be indifferent as long as you don't run into anything that goes straight to the heart."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">§ "Whatever dies, let it die, but don't let the heart die."</span></span><br />
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<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">Excerpts from: Awareness Itself</span></span><br />
<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">Ajaan Fuang Jotiko</span></span><br />
<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">Compiled and Translated by</span></span><br />
<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">Thanissaro Bhikkhu (Geoffrey DeGraff)</span></span><br />
<span style="color: #111111; font-family: "verdana" , "arial" , sans-serif;"><span style="font-size: 14.4px; line-height: 18.72px;">~<br />Source: </span></span><span style="color: #111111; font-family: "verdana" , "arial" , sans-serif; font-size: 14.4px; line-height: 18.72px;">http://www.accesstoinsight.org/lib/thai/fuang/itself.html#top</span><br />
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-56406725731540081662016-04-07T23:36:00.002-07:002016-04-07T23:36:25.178-07:00Try Learning From Your Mistakes<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRLLDy8Mbs1CQpuYF9s2YAUpWiq7o-WdK48OVwatKjfnYMrHDQWY-IAA-bmekjT0YPoUJ0pLrD9qEvy3mG9_MeK6fddwcrqOAX_p-y2fiaBZRLLF_muCB839RD4M8TrlOSqhK7i4nGeA08/s1600/Mistakes+are+opportunities+to+learn.jpg" imageanchor="1" style="clear: left; display: inline !important; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" height="247" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRLLDy8Mbs1CQpuYF9s2YAUpWiq7o-WdK48OVwatKjfnYMrHDQWY-IAA-bmekjT0YPoUJ0pLrD9qEvy3mG9_MeK6fddwcrqOAX_p-y2fiaBZRLLF_muCB839RD4M8TrlOSqhK7i4nGeA08/s320/Mistakes+are+opportunities+to+learn.jpg" width="320" /></a>If you simply brood on the mistakes you made in the past, you don’t leave yourself the energy needed to act skillfully in the present moment. It’s a matter of priorities: Where are you going to focus your energies to get the best results? The reflection connecting the principle of karma with equanimity is meant to clear the decks so that you can focus right there, on your present actions. That’s where the true issue is. That’s what underlies the basic structure of reality.<br />
~<br />
When you can focus here, you don’t get all caught up in all the “what ifs” about the past: “What if I had done this? What if I hadn’t done that?” All those “what ifs” about the past are a massive waste of time. The important “what if” is: “What if I act skillfully now?” Try that out."<br />
❀❀❀<br />
Thanissaro Bhikkhu<br />
Intelligent Equanimity<br />
~<br />
Excerpt from:<br />
http://www.accesstoinsight.org/lib/authors/thanissaro/meditations3.html#equanimity<br />
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<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: xx-small;"><br class="Apple-interchange-newline" />For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-37658486761576321882016-03-31T18:28:00.001-07:002020-01-09T10:35:00.420-08:00Thich Nhat Hanh - On Not Getting Caught in the Buddha's Teachings<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSYgwwakokcxVGhq2tqAAnJfwE5Z_d7oyVorDCpmX5hfxjkk1xZyGZL9jyjtPvCsekfRSFYmFMKH2VXBf-HiMzfk4jcvtkOkeCwh7K95gLBypcF_igsybKQvDoIibZ-CPE8B0haNEHQLYr/s1600/thay+and+raft.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="197" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSYgwwakokcxVGhq2tqAAnJfwE5Z_d7oyVorDCpmX5hfxjkk1xZyGZL9jyjtPvCsekfRSFYmFMKH2VXBf-HiMzfk4jcvtkOkeCwh7K95gLBypcF_igsybKQvDoIibZ-CPE8B0haNEHQLYr/s400/thay+and+raft.png" width="400" /></a></div>
"It's the same with the [the Buddha's] teachings. If you are caught by the teachings you cannot be transformed, you cannot practice. You have to be very intelligent and very careful about receiving the teachings. So, the teachings that I give now, please do not be caught by them. "All teachings must be abandoned, not to mention non-teachings." It says in the Sutra on the Better Way to Catch a Snake that if we are caught by the non-teaching it is very dangerous. So the Diamond Sutra has taken the teaching from that sutra and tells us we should not be caught by the Dharma and we should not be caught by the non-Dharma either, in both the meanings of the word dharma: objects and teachings.<br />
~<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuDB0zepkIyO17bA-yzY8mXJj-Wt2J0V09syilh7fqFu7v-FAartclexca0lua8JxeQIG-i4Oq3KbXAr8BOplNbXMXIoYRq65aGNqJ6fefV5taP0T5O-ir6f19M6OGne7BqtTcpkRXauTO/s1600/bamboo-raft-landscape-artist.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiuDB0zepkIyO17bA-yzY8mXJj-Wt2J0V09syilh7fqFu7v-FAartclexca0lua8JxeQIG-i4Oq3KbXAr8BOplNbXMXIoYRq65aGNqJ6fefV5taP0T5O-ir6f19M6OGne7BqtTcpkRXauTO/s320/bamboo-raft-landscape-artist.jpg" width="320" /></a>We say that the Dharma is very precious. But if we are caught by ideas then the Dharma becomes an obstacle to our practice. Just like someone who wants to cross the river. He needs to make a raft. But if he thinks the raft is so beautiful that he carries it on his head and does not want to cross the river, or if after he crosses the river he puts the raft on his head and walks away with it, that is ridiculous. The raft has served its purpose, it's no longer useful. The same with the teachings. The teachings are helping us. If we keep the teaching, if we boast about it, then it does not have any use. We should use the teaching like a raft to bring us across the river. And then when we've crossed the river we can leave the raft there for someone else to use.<br />
~<br />
If we look at ourselves we see we are more or less like that person. We learn a little bit of the teaching, we think we understand it, and we are proud that we are able to get in touch with the teaching. We think that the teaching is number one, the best. But if we don't want to use the teaching to cross the river, then we are that stupid person, nothing less. After I'd been studying the Diamond Sutra for twenty years I got in touch with the Sutra on the Better Way to Catch a Snake. Then I knew that the Diamond Sutra has it's origin in the Sutra on the Better Way to Catch a Snake. The French publisher has just put the two sutras together to make the book Thundering Silence.<br />
~<br />
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So we should not be caught by the raft, and we shouldn't pursue the non-Dharma either. If we get caught in the non-teachings then we are also caught, we are not liberated. Being caught in the idea of non-Dharma is even more dangerous than being caught in the idea of the Dharma. For example when we are caught in the idea of "being" the Buddha taught many ways for us to overcome and transcend the idea of "being". But when we get caught in the idea of "non-being" then that is even more dangerous. In the Ratnakuta Sutra the Buddha says that it's better to be caught in the idea of being than to be caught in the idea of non-being. When you are caught in the idea of being you can use the idea of non-being to cure that sickness, but once you are caught in the idea of non-being you cannot overcome it with the idea of being. So you have to overcome both the idea of being and the idea of non-being. You should not be caught in the idea of a sign, a mark. But you also should not be caught in the idea of signlessness. Even if the Buddha has taught that if you can see the signless nature of signs, then you can see the Tathagata. We have a tendency to grasp at the signless when we leave the sign…"<br />
~<br />
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Dharma Talk on The Diamond Sutra, given by Thich Nhat Hanh on December 11, 1997 in Plum Village, France.<br />
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<br />Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com1tag:blogger.com,1999:blog-8501554222609341069.post-40610148210438806692015-08-08T23:31:00.003-07:002015-08-08T23:31:41.354-07:00How to Stop Losing Oneself in the Endless Desire for Experience<div class="separator" style="clear: both; text-align: center;">
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<i>"When the soul wished to experience something, she throws an image of the experience out before her and enters into her own image." ~ Meister Eckhart</i><br />
~<br />
This rings true to me, psychologically, and while I don't know the full context of this quote by the wonderful Mr. Eckhart, in Buddhism, what is described here would probably be seen as part of the Twelve Nidānas of dependent origination (Pratītyasamutpāda) -- how suffering arises by "fabrication" based on fundamental ignorance. For a Buddhist, the key here is looking into the *process," that is: "the wish to experience something" -- and then entering into -- self-identifying -- with what arises from that desire to "experience." And getting endlessly lost in experience after experience without real awareness of what's going on and that one is lost in an endless fractal of cascading causes and effects. In becoming "self," ironically, one loses self in self-replicating processes that have little if any presence or real awareness.<br />
~<br />
As a practicing Buddhist, I can tell you this "loss of self in projective selfing" is not an easy problem to solve in terms of an actual <i>practice</i>. Is there an answer to this conundrum -- which could also be called the "desire for becoming" -- that is truly liberating and not murderous, world-denying, or identity-annihilating?<br />
~<br />
I am still working all this out in practice, but part of the solution seems to be developing the skill to more and more become conscious, alert, and aware, when the hungry, grasping desire to experience arises. And further, seeing how that unexamined, mindless desire -- "thrown out before" the soul, to use Eckhart's turn of phrase -- is mere fabrication, with no "<i>there</i> there," no real substance, a pseudo "I." With practice of mindfulness and attention, one can see how the impetus to "experience" is simply the impersonal restless hunger, agitation of the "monkey mind" just wanting, wanting, wanting -- wanting the next "banana," the next branch it is swinging to in order to grasp it -- and yet, never satisfied when it grasps (embodies) its fabrication. The irony is that while all this "monkey business" is going on, genuine presence and genuine being quietly await our discovery! (And out of that genuine <i>being</i>, genuine <i>doing</i> arises naturally and is bright joy and freedom of manifestation)<br />
~<br />
With some measure of quiet mind, which formal meditation practice can greatly develop, one is able to stop this mindless self-projection process and simply *observe* it, without getting lost in one's own self-fabrication. With the stopping, with the quiet, one rests, and begins to get in touch with what some Zen teachers call the True Self (an ironic term for a system that also speaks of <i>anatta</i> -- not self!)...but, that just means <i>being</i> -- <i>just what it is</i> -- the "this" which shows up in the quiet, alert, bright observant mind. And then, as I said, actions arises not from hunger, not from needfulness, not from grasping at things, but out of a natural sense of what is right, good, proper, and skillful.<br />
~<br />
When this awakening happens, when the mind grows bright and sensitive to what is, you know without a doubt you are on the right track. Then whatever action is taken - - as its natural, appropriateness is revealed -- is far more skillful and has far less suffering because one is not so attached to attaining "results" and mere "experience. Then, instead of an endless, unsatisfiable desire to <i>experience, experience, experience,</i> one begins to simply <i>be,</i> wherein being and doing are simply different ways of describing <i>one thing</i>. And that one thing is the freedom of the liberated mind.<br />
<i>~</i><br />
<i>Essay: Steven Goodheart</i><br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: xx-small;"><br class="Apple-interchange-newline" />For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: xx-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-22315226394954057132015-04-25T20:23:00.000-07:002015-04-25T20:42:07.625-07:00On Sending Metta to the Nepal Earthquake Victims<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhltbkSCcd45hsCgw7Bqzsrm2g6wKuIHAqC3yvAIinYLZQhT9bKal4iac4bpFyZ_q2LZ28owEKBe1XWzVpy6NujKW9mlRaWk-ii3d8gnyHYnTfkLxx3RJkpQQ9B2UmfrE9XI8EY00xsjYog/s1600/earthquake_map_domain-b.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhltbkSCcd45hsCgw7Bqzsrm2g6wKuIHAqC3yvAIinYLZQhT9bKal4iac4bpFyZ_q2LZ28owEKBe1XWzVpy6NujKW9mlRaWk-ii3d8gnyHYnTfkLxx3RJkpQQ9B2UmfrE9XI8EY00xsjYog/s1600/earthquake_map_domain-b.jpg" height="305" width="320" /></a></div>
Metta is a thing of the heart and has to do with generating and expressing goodwill and loving<b>-</b>kindness to various beings — oneself, close friends, near friends, “neutral” people (people you know of but don’t know personally) and the hardest of all, “difficult” people, or even “enemies.”<br />
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In doing metta, as understood and practiced in Buddhism, one does not do a mantra, as such. e.g., repeating “may this person be happy.” The phrase or thought one uses, such as “may John be happy” is simply an “anchor,” even as the breath may be anchor in meditation—that is, something to return to again and again when thought wanders away from presence. The idea is not to simply, mechanically repeat, “may John be happy, may John be happy, etc. etc.” Such repetition tends to lead to mental dullness and can be mesmeric, putting one to sleep (figuratively and literally!) instead of developing insight and alert attention to what is going on and being felt.<br />
<br />
That said, in my own loving-kindness practice, I have found it very helpful in some cases to be as <i>specific</i> as possible when establishing the object of contemplation and presence. For example, if you are inspired to do metta for a friend, naming that friend and holding them in thought, remembering what you love about them, their good actions, and so on, is very helpful in maintaining focus and evoking feelings of loving-kindness and good will.<br />
<br />
Today, like many, many others my attention and goodwill and loving-kindness, have turned to the earthquake disaster in Nepal. Beyond donations, or being able to do something physically, one can feel helpless in the face of a far-away disaster, but I am among those who feel that prayer, and metta, can make a difference, affecting general human consciousness, and yes, even affecting human situations in some measure. (The beneficial, helping effects of metta on my own body are for me something beyond question, and the real and good effects of metta for others is also something I’ve seen for myself and that others have confirmed.)<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv3rCxbMH1c54nhYe-rfT3YqNB5iQEUn8DOgF3QnnR-x9ff3Qr1Na9QOY2_bqJpe_HOjU0K8U3TJv9YQW-Tg5K0RedbopfEEXORns_esJaLBnI2rlYU5bJ1jTDWidLCvwLhrsDJGa-u1QO/s1600/Heart+Glowing+with+Love.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgv3rCxbMH1c54nhYe-rfT3YqNB5iQEUn8DOgF3QnnR-x9ff3Qr1Na9QOY2_bqJpe_HOjU0K8U3TJv9YQW-Tg5K0RedbopfEEXORns_esJaLBnI2rlYU5bJ1jTDWidLCvwLhrsDJGa-u1QO/s1600/Heart+Glowing+with+Love.jpg" height="266" width="320" /></a></div>
The bottom line is that painful, difficult human situations deserve, and need, what metta brings to the table. (And yes, what heartfelt prayer can bring to the table, if one works in that field) At the very least, what metta does for one’s own heart, when we hear of terrible human situations, is essential to moral and spiritual progress. So, today, since learning of the Nepal tragedy, I’ve been doing metta, and as I mentioned above, very specific metta for the dear beings in Nepal. I thought it might help to share some of the “anchors” that I’ve been using in this work:<br />
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<b><span style="color: #660000;"> ♡</span></b> May those trapped in ruble be found and saved. May the rescuers be led by wisdom and spiritual intuition in finding and freeing those trapped.<br />
<br />
<b><span style="color: #660000;"> ♡</span></b> May those trapped in the rubble not lose heart. Beyond hope and fear, may they feel that within them that is comforting, safe, and home.<br />
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<span style="color: #660000;"><b> ♡</b> </span> May those who have lost family, loved ones, and friends be comforted and find comfort in love and care and attention to one another. May these loses turn hearts to expressing our higher, more unselfish, and loving nature.<br />
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<b><span style="color: #660000;"> ♡</span></b> May the doctors and nurses and medical helpers be strong, and may they be supported and appreciated for all their valiant efforts in an overwhelming situation. May the international community respond swiftly and immediately to the medical needs of this disaster.<br />
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<b><span style="color: #660000;"> ♡</span></b> May the people of the world, the leaders of the world, hearing of this disaster and great need, respond quickly and generously to minimize suffering and death.<br />
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<b><span style="color: #660000;"> ♡</span></b> May this tragedy in our world remind us — if we need to be reminded — of the transience of all things and of the great preciousness of human life. May such suffering and loss be an impetus to living a more selfless life, a more loving and caring life.<br />
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<b><span style="color: #660000;"> ♡</span></b> May all beings be safe and secure.<br />
<div style="text-align: center;">
~</div>
<div style="text-align: center;">
<span style="color: #660000;"><i>If the ideas in this post are new to you, or intriguing, here is a some basic
instruction on metta from some really fine dharma teachers that can be
of great help in developing the heart:</i></span></div>
<br />
<a href="https://mettarefuge.wordpress.com/basic-metta/" target="_blank">BASIC METTA INSTRUCTION</a><br />
<br />
<div style="text-align: center;">
<b>♡ ♡ ♡</b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-23632598675430382582014-12-31T21:39:00.000-08:002014-12-31T21:39:02.943-08:00A New Year's Message from Thich Nhat Hanh<div class="separator" style="clear: both; text-align: center;">
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NEW YEAR’S MESSAGE FROM THICH NHAT HANH<br /> ~<br /> Dharma Talk given by Thich Nhat Hanh on December 28, 1997 in Plum Village, France<br /> ~<br /> Beginning Anew<span class="text_exposed_show"><br /> ~<br />
The New Year is a great opportunity to begin anew. Because many people
look at the new year, the year to come, with hope. "I will do better
next year," you promise yourself...Of course we have made mistakes. Of
course we have been not very skillful. Of course we have made ourselves
suffer. Of course we have made the people around us suffer. But that
does not prevent us from beginning anew and to make things much better
next year, or even the next moment. We should look at our suffering in
such a way that the suffering can become a positive thing.<br /> ~<br /> Of
course you have made some mistakes. You have been unskillful. All of us
are the same. We always make mistakes. We are very often unskillful. But
that does not prevent us from improving, from beginning anew, from
transforming. The Buddha said that if you have not suffered, there is no
way you can learn. If the Buddha has arrived at full enlightenment,
that is just because he had suffered a lot. The suffering was the path
that helped him to arrive at full enlightenment, at full compassion, at
full understanding. If you want to go to the Buddha, you need your
suffering. Because if you do not know what is suffering, then there is
no way you can come to the Buddha. You have to come to the Buddha with
all your suffering. Suffering is the path. By true suffering you can see
the path of enlightenment, the path of compassion, the path of love.<br /> ~<br />
According to the teaching of the Buddha, it is by looking deeply into
the nature of your sorrow, your pain, of your suffering, that you can
discover the way out. If you have not suffered, you cannot go to the
Buddha. You have no chance to touch peace, to touch love. It is exactly
because of the fact that you have suffered, that now you have an
opportunity to recognize the path leading to liberation, leading to
love, leading to understanding. Don’t be discouraged when you see that
in the past you have suffered and you have made other people suffer. If
we know how to handle the suffering, we will be able to profit from our
suffering. It is like an organic gardener. If she knows how to handle
the garbage, she will get a lot of compost for the growth of her
vegetables and her flowers. It is with the compost of the suffering that
we can nourish the flower of understanding, of peace, of love. That is
why we have to learn how to manage our suffering, how to cherish, how to
preserve, how to transform our suffering.”<br />~</span><br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: xx-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: xx-small;">♡♡♡</span></b></div>
<br />
<br />Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-32831108849841240012014-10-30T18:35:00.003-07:002014-10-30T18:35:57.826-07:00Opening Up to the Sunlight of Awareness - Thich Nhat Hanh<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDAEH0yh7v7FhRKis845GkiqDoQ2sdfJwB6S2-nS21v1WzL1DYfl-kkVDBVXsjlG9DKowiEWEbIMZy8jdauPGWRYpAxvKFYt0GbZ1Hj7v-ZyjXp_Twp-wTN9ydSHutyE1vHm4rLGqNW0A_/s1600/sunbeams2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDAEH0yh7v7FhRKis845GkiqDoQ2sdfJwB6S2-nS21v1WzL1DYfl-kkVDBVXsjlG9DKowiEWEbIMZy8jdauPGWRYpAxvKFYt0GbZ1Hj7v-ZyjXp_Twp-wTN9ydSHutyE1vHm4rLGqNW0A_/s1600/sunbeams2.jpg" height="218" width="320" /></a></div>
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"Beginning meditators
usually think they must suppress all thoughts and feelings (often
called “false mind”) in order to create conditions favorable to
concentration and understanding (called 'true mind'). They use methods
such as focusing their attention on an object or counting their breaths
to try and block out thoughts and feelings. Concentrating on an object
and counting the breath are excellent methods, but they should not be
used as suppression or repression. We know that as soon as there is
repression, there is rebellion - repression entails rebellion. True mind
and false mind are one. Denying one is denying the other. Suppressing
one is suppressing the other. Our mind is our self. We cannot suppress
it. We must treat it with respect, with gentleness, and absolutely
without violence. Since we do not even know what our 'self' is, how can
we know if it is true or false, and whether or what to suppress? The
only thing we can do is to let the sunlight of awareness shine on our 'self' and <i>en-lighten</i> it, so we can look directly.<br />
~ <br />
Just as flowers and leaves are only part of a plant, and just as
waves are only part of the ocean, perceptions, feelings and thoughts are
only part of the self. Blossoms and leaves are a natural manifestation
of plants, and waves are a natural expression of oceans. It is useless
to try to repress or stifle them. We can only observe them. Because they
exist, we can find their source, which is exactly the same as our own.<br />
~ <br />
The sun of awareness originates in the heart of the self. It enables
the self to illuminate the self. It lights not only all thoughts and
feelings present. It lights itself as well."<br />
~<br />
- Thich Nhat Hanh, <em>The Sun My Heart</em><br />
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<a href="http://amzn.com/1935209469" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;" target="_blank"><img alt="http://amzn.com/1935209469 " border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5MnkpkVS5mHAh_SnHsAloxDthjcBECN8EDBdrfKr5AeYob2bB7-AP-KodXlNNQTKIiJohO-j-l0zAr4_LQUZgkpJ-Z6GaVjLeAl_0Oce-4D2nbjTQTi1wpUQp79SwWwrzvP8Z5F-wzOLl/s1600/The+Sun+My+Heart.jpg" height="200" width="135" /></a></div>
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<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: xx-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: xx-small;">♡♡♡</span></b></div>
<br />
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</div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-16528917359475998772014-10-23T14:25:00.000-07:002014-10-23T15:44:21.717-07:00The Power of Skillful Restraint<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKoDPv-B9wRgO_HR_-kTWKeegli4AwVfvpmZM2JG1uHUjLdfkNgz59_cIZ-3ucEhyphenhyphen66STHWbheSaCWKlyHifCpFPzPLTepn6ZJL4HEFPr-_iJ3RQb7A_0MN9vkJHqsl_ge-EChsxlN69xE/s1600/Chariot+Driver.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKoDPv-B9wRgO_HR_-kTWKeegli4AwVfvpmZM2JG1uHUjLdfkNgz59_cIZ-3ucEhyphenhyphen66STHWbheSaCWKlyHifCpFPzPLTepn6ZJL4HEFPr-_iJ3RQb7A_0MN9vkJHqsl_ge-EChsxlN69xE/s1600/Chariot+Driver.jpg" height="212" width="320" /></a></div>
The non-violence of Buddhism, the willingness to simply be with what is
and what arises, without resistance, is one profound truth of Buddhism.
But as Neils Bohr once famously commented, the opposite of one profound
truth may be another profound truth -- for some profound truths are in
fact <span data-ft="{"tn":"K"}" data-reactid=".2.1:3:1:$comment10152814405374116_10152814584494116:0.0.$right.0.$left.0.0.1:$comment-body"><span class="UFICommentBody" data-reactid=".2.1:3:1:$comment10152814405374116_10152814584494116:0.0.$right.0.$left.0.0.1:$comment-body.0"><span data-reactid=".2.1:3:1:$comment10152814405374116_10152814584494116:0.0.$right.0.$left.0.0.1:$comment-body.0.$text0:0:$0:0">complementary</span></span></span>.<br />
~<br />
And another profound truth of the Buddha
is that when thoughts, feelings, emotions, arise, it is not skillful to
simply give free reign to them and act them out. We are to<span class="text_exposed_show">
bring all our wisdom, courage, insight, and sila -- awakening moral
virtue -- to that arising, and bring restraint to the unbridled mind.
As the Dhammapada says:<br /> ~<br /> The one who keeps anger in check as it arises,<br /> As one would a careening chariot,<br /> I call a charioteer.<br /> Others are merely rein-holders.<br /> Dhammapada v. 222<br /> (as translated by Gil Fronsdal) <br /> ~<br />
So, Buddhist practice involves skillful non-action *and* action,
skillful non-resistance *and* resistance. As the Buddhas is recorded as
saying elsewhere in the Dhammapada:<br /> ~<br /> Guard against anger erupting in your body;<br /> Be restrained with your body.<br /> Letting go of bodily misconduct,<br /> Practice good conduct with your body.<br /> ~<br /> Guard against anger erupting in your speech;<br /> Be restrained with your speech.<br /> Letting go of verbal misconduct,<br /> Practice good conduct with your speech.<br /> ~<br /> Guard against anger erupting in your mind;<br /> Be restrained with your mind.<br /> Letting go of mental misconduct,<br /> Practice good conduct with your mind.<br /> ~<br /> The wise are restrained in body,<br /> Restrained in speech.<br /> The wise are restrained in mind.<br /> They are fully restrained.<br /> ~<br /> Dhammapada v 231-234<br /> (as translated by Gil Fronsdal)<br /> ~<br />
Is there restraint that is freedom? Is there restraint that is
non-binding? Can we non-resist what arises, as simply "dhammas," as
"the truth" of what is, and yet bring harm-reducing insight and
loving-kindness to that arising? That's what the Buddha taught. We
have to practice, and find out for ourselves. Restraint, in the
Buddhist sense, can be a place of binding or of unbinding. Only through
practice can we know which is which.<br /> ~<br /> If we are riding a
runaway chariot, maybe it's time for a little restraint, not as an act
of self-repression but as an act of courageous self love grounded in
wisdom and our desire to be free of suffering.</span><br />
<span class="text_exposed_show"><br /></span>
<span class="text_exposed_show">HIGHLY recommended!</span><br />
<span class="text_exposed_show">click image to see book:</span><br />
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<a href="http://amzn.com/1590303806" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnrMco-CxbqNwqMif5n9IqPiLED5NFO6-_biey4lSi2zDXlIfNYPrMBg8QOG2KXESclLEy13t6lgUTeExeVXLjZD1ZMupgwoFu_5LxNMeND6YT1QM_zeztKbQsIgH2d3SXy79BITAnzwKJ/s1600/Gil+Fronsdal+Dhammapada.jpg" height="320" width="207" /></a></div>
<br />
<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: xx-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: xx-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-978180864203383252013-12-11T12:11:00.000-08:002013-12-11T12:11:03.602-08:00What to Do When You Fall Into "Waiting for Something to Happen" Mode<div class="markdown-here-wrapper" data-md-original="%3Cp%3ETry%20to%20notice%20when%20you%20fall%20into%20the%20mode%20of%20%E2%80%9Cwaiting%20for%20something%20to%20happen.%E2%80%9D%26nbsp%3B%20Note%20that%20if%20you%20are%20%E2%80%9Cwaiting%20for%20something%20to%20happen%2C%E2%80%9D%20you%20are%20not%20really%20present%2C%20but%20fixated%2C%20sometimes%20even%20obsessed%20with%20some%20future%20occurrence.%26nbsp%3B%20Note%20how%20your%20%E2%80%9Ccenter%E2%80%9D%20is%20not%20presence%2C%20but%20some%20hoped%20for%2C%20or%20dreaded%2C%20upcoming%20event.%3Cbr%3E%3Cbr%3ELiving%20in%20anticipation%20of%20the%20future%2C%20constantly%20returning%20to%20the%20thing%20that%E2%80%99s%20going%20to%20happen%2C%20you%20have%20no%20present%2C%20no%20presence%2C%20but%20live%20as%20kind%20of%20ghost%20who%20is%20projecting%20presence%20into%20something%20that%20may%20or%20may%20not%20happen%20in%20the%20future.%20So%2C%20just%20make%20note%20of%20that%3A%26nbsp%3B%20%E2%80%9CWaiting%20for%20something%20to%20happen%2C%E2%80%9D%20and%20then%20return%20to%20your%20breath%2C%20to%20the%20present%20moment.%26nbsp%3B%20What%20shows%20up%20when%20you%20do%20that%2C%20when%20you%20return%20to%20the%20now%3F%20What%20is%20really%20going%20on%2C%20right%20now%2C%20right%20here%3F%26nbsp%3B%20Whatever%20it%20is%2C%20that%E2%80%99s%20what%20needs%20your%20attention.%20%3Cbr%3E%3Cbr%3EBut%20what%E2%80%99s%20going%20on%20right%20now%20is%20my%20anticipating%20or%20worrying%20about%20something%20that%E2%80%99s%20going%20to%20happen!%20Ok%2C%20good!%20That%E2%80%99s%20*good*%20to%20know!%26nbsp%3B%20Just%20realizing%20that%2C%20and%20not%20being%20lost%20in%20that%2C%20means%20you%E2%80%99ve%20come%20back%20home%2C%20even%20if%20just%20for%20a%20moment!%26nbsp%3B%20So%2C%20pay%20attention%20to%20that%20worry%20or%20anticipation%2C%20by%20not%20by%20being%20lost%20in%20the%20anticipation%2C%20or%20worry%2C%20but%20by%20coming%20back%20to%20the%20breath%2C%20to%20presence%20and%20really%20looking%20into%20the%20anticipation%2C%20or%20the%20worry.%20What%20is%20that%3F%26nbsp%3B%20Don%E2%80%99t%20beat%20yourself%20up!%26nbsp%3B%20Just%20note%20what%20it%20is.%3Cbr%3E%3Cbr%3EWhat%20you%20are%20anticipating%20might%20be%20a%20%E2%80%9Cbig%20happy%2C%E2%80%9D%20something%20you%20are%20really%20looking%20forward%20to.%20Well%2C%20good!%26nbsp%3B%20Note%20that%3A%20%E2%80%9CI%20am%20really%20feeling%20happy%20about%20what%E2%80%99s%20coming!%26nbsp%3B%20I%20can%20hardly%20wait.%E2%80%9D%20Great!%26nbsp%3B%20Know%20and%20*feel*%20that%20you%20can%20hardly%20wait%2C%20and%20then%20come%20back%20to%20your%20breath%2C%20your%20anchor%2C%20and%20presence.%26nbsp%3B%20Or%20your%20%E2%80%9Cwaiting%20for%20something%20to%20happen%E2%80%9D%20mode%20might%20be%20dread%20about%20some%20upcoming%20event.%26nbsp%3B%20Well%2C%20then%20it%E2%80%99s%20good%20to%20see%20and%20know%20that!%26nbsp%3B%20Note%3A%26nbsp%3B%20I%20am%20really%20feeling%20worried%20about%20that%20phone%20call%20I%20have%20to%20make%2C%20that%20doctor%E2%80%99s%20appointment%2C%20that%20report%20I%20have%20to%20hand%20in.%E2%80%9D%20Whatever%20it%20is%2C%20just%20note%3A%26nbsp%3B%20%E2%80%9CI%20am%20feeling%20really%20worried%2C%20nervous%2C%20afraid%20about%20what%E2%80%99s%20coming.%26nbsp%3B%20I%20am%20dreading%20it.%E2%80%9D%26nbsp%3B%20And%20then%2C%20stopping%20the%20%E2%80%9Crunaway%20train%E2%80%9D%20by%20paying%20attention%20to%20it%2C%20come%20back%20to%20the%20breath%20and%20feel%20the%20solid%20groundedness%20of%20the%20breath%20in%20the%20body.%20%3Cbr%3E%3Cbr%3ERepeat%20as%20necessary%2C%20and%20with%20each%20return%20the%20the%20breath%20and%20presence%2C%20relax%20your%20face%2C%20your%20body%2C%20and%20*smile*%20to%20yourself%20and%20perhaps%20say%3A%26nbsp%3B%20%E2%80%9CI%20am%20here.%26nbsp%3B%20I%20am%20present.%26nbsp%3B%20I%20am%20solid%20in%20my%20breath.%E2%80%9D%26nbsp%3B%20And%20then%20return%20to%20whatever%20it%20is%20you%20need%20to%20be%20doing%20at%20the%20moment%2C%20but%20with%20a%20sense%20of%20paying%20attention.%26nbsp%3B%20You%20may%20feel%20yourself%20slipping%20into%20%E2%80%9Cwaiting%20for%20something%20to%20happen%E2%80%9D%20mode%20or%20you%20may%20suddenly%20wake%20up%20and%20realize%20you%E2%80%99ve%20been%20in%20it%20for%20a%20while%20without%20even%20realizing%20it.%20Well%2C%20just%20realize%20that%20%E2%80%94%20I%E2%80%99m%20in%20%E2%80%9Cwaiting%20for%20something%20to%20happen%20mode.%E2%80%9D%26nbsp%3B%20Relax%2C%20smile%20to%20yourself%2C%20and%20return%20to%20the%20breath.%26nbsp%3B%20Repeat%20as%20necessary%2C%20cultivating%20patience%20and%20compassion%20for%20yourself%20and%20any%20%E2%80%9Cstuck%E2%80%9D%20places.%3Cbr%3E%3Cbr%3ERemember%2C%20you%20are%20not%20%E2%80%9Cwaiting%20for%20something%20to%20happen.%E2%80%9D%26nbsp%3B%20You%20are%20presence%20itself.%26nbsp%3B%20The%20big%20show%20is%20you%2C%20not%20what%E2%80%99s%20going%20to%20happen!%26nbsp%3B%20As%20we%20settle%20into%20our%20presence%2C%20then%20these%20thoughts%20and%20feelings%20can%20come%20and%20go%20like%20clouds%20in%20the%20sky.%20We%20see%20them%2C%20we%20recognize%20them%20%E2%80%94%20hey%2C%20that%E2%80%99s%20a%20cumulus%20cloud%2C%20i.e.%2C%20hey%2C%20that%E2%80%99s%20a%20big%20worry%2C%20or%20a%20big%20joy%20%E2%80%94%20but%20we%20don%E2%80%99t%20cling%20to%20them%20or%20self-identify%20with%20them.%20We%20don%E2%80%99t%20drift%20off%20with%20them%20into%20unconsciousness%20and%20wake%20up%20miles%20from%20home%20in%20strange%20territory.%26nbsp%3B%20Or%20if%20we%20do%20-%20lol!%20%E2%80%94%20and%20we%20do!%26nbsp%3B%20%E2%80%94%20we%20simply%20come%20back%20to%20the%20breath%2C%20remember%20that%20we%20are%20the%20sky%2C%20not%20the%20clouds%2C%20and%20then%20we%20can%20enjoy%20the%20sky%20show%20without%20harm%20and%20with%20innocence%20and%20freedom%20from%20suffering.%20No%20longer%20%E2%80%9Cwaiting%20for%20something%20to%20happen%2C%E2%80%9D%20we%20are%20what%20is%20happening%2C%20and%20presence%20is%20always%20unbinds%20us%20an%20sets%20us%20free!%3Cbr%3E%3C%2Fp%3E" 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Try to notice when you fall into the mode of “waiting for something to happen.” Note that if you are “waiting for something to happen,” you are not really present, but fixated, sometimes even obsessed with some future occurrence. Note how your “center” is not presence, but some hoped for, or dreaded, upcoming event.</div>
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Living in anticipation of the future, constantly returning to the thing that’s going to happen, you have no present, no presence, but live as kind of ghost who is projecting presence into something that may or may not happen in the future. So, just make note of that: “Waiting for something to happen,” and then return to your breath, to the present moment. What shows up when you do that, when you return to the now? What is really going on, right now, right here? Whatever it is, that’s what needs your attention. </div>
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But what if what's going on right now is my anticipating or worrying about something that’s going to happen! Ok, good! That’s <em>good</em> to know! Just realizing that, and not being lost in that, means you’ve come back home, even if just for a moment! So, pay attention to that worry or anticipation, by not by being lost in the anticipation, or worry, but by coming back to the breath, to presence and really looking into the anticipation, or the worry. <i>What is that</i>? Don’t beat yourself up! Just note what it is. And return to the breath, and presence.</div>
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What you are anticipating might be a “big happy,” something you are <i>really</i> looking forward to. Well, good! Note that: “I am really feeling happy about what’s coming! I can hardly wait!” Great! Know and <em>feel</em> that you can hardly wait, and then come back to your breath, your anchor, and presence. </div>
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Or your “waiting for something to happen” mode might be dread about some upcoming event. Well, then it’s good to see and know that! Note: I am really feeling worried about that phone call I have to make, that doctor’s appointment, that report I have to hand in.” Whatever it is, just note: “I am feeling really worried, nervous, afraid about what’s coming. I am dreading it.” And then, stopping the “runaway train” by paying real attention to it, come back to the breath and feel the solid groundedness of the breath in the body. Be kind and reassure yourself: I am more than my thoughts and feelings. I choose to be authentically present with whatever shows up. </div>
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Repeat as necessary, and with each return the the breath and presence, relax your face, your body, and <em>smile</em> to yourself and perhaps say: “I am here. I am present. I am solid in my breath.” And then return to whatever it is you need to be doing at the moment, but with a sense of paying attention. You may feel yourself slipping into “waiting for something to happen” mode or you may suddenly wake up and realize you’ve been in it for a while without even realizing it. We all do that! Well, just realize that — I’m in “waiting for something to happen mode.” Relax, smile to yourself, and return to the breath. Repeat as necessary, cultivating patience and compassion for yourself as you come to understand your “stuck” places.</div>
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Remember, you are not “waiting for something to happen.” <i>You are presence itself.</i> The big show is <i>you</i>, not what’s going to happen! As we settle into our presence, then these thoughts and feelings can come and go like clouds in the sky. We see them, we recognize them — hey, that’s a cumulus cloud, i.e., hey, that’s a big worry, or a big joy — but we don’t cling to them or self-identify with them. We don’t drift off with them into unconsciousness and wake up miles from home in strange territory. Or if we do - lol! — and we all do! — we simply come back to the breath, and remember that we are the sky, not the clouds.</div>
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As we grow in skill and confidence in being present, we can then enjoy the sky show without harm and with more innocence and freedom from suffering. No longer “waiting for something to happen,” we <i>are</i> what is happening, and mindful presence always unbinds us and sets us free!</div>
<div style="margin: 1.2em 0px ! important;">
Steven Goodheart</div>
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<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
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<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-9471163763794942262013-11-27T22:57:00.002-08:002016-11-24T17:25:11.483-08:00Thanksgiving Thought - Gratitude for Awakening Light<div class="separator" style="clear: both; text-align: center;">
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<span class="userContent" data-ft="{"tn":"K"}">In dealing with and working on your difficult mental and emotional
stuff, always remember that the dark cannot impose upon the light in
you. Mental darkness has no <i>being</i> to it, for it is only the mental argument
of absence, not the actual presence of absence! The light is always
present; it can’t go anywhere, it can’t go away, because <i>illumination</i> is
the ve<span class="text_exposed_show">ry essence of natural mind itself.<br /> <br />
Even when we feel overwhelmed by mental darkness, the ever-presence of
light means there is always the possibility to stop and step back and to see clearly what's going on—</span></span><span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">that’s called <i>
awakening!</i> Instead of being lost in self-identification with some suffering sense of self, when we remember to <i>be present</i> and <i>pay attention</i>, we immediately gain a larger perspective. We gain freeing insight into </span></span>the self-feeling, self-thought of being overwhelmed by "my" pain, "my"
sorrow, "my" suffering. The light breaks the "self" illusion, giving us rays of hope.</span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">Well, who or what is able to have such a remarkable, freeing perspective, such awakening awareness, except a mind
informed by light itself? If it was all darkness within us, we wouldn’t even
know suffering as suffering! We wouldn’t even have the feeling or
thought, “I’m overwhelmed by my pain, my sorrow, my suffering.” We would just suffer dumbly, forever in ignorance of any other possibility.</span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkzOw5WMmIyHe4Q-dcRWHAr-DbpfsCAlqRRoZKxl-I0YvvueUtVSf-d2cpWVDbJhL_nA_Q5VPcps2Rm79WWu7c_ZiktwOmJbzJZBjCQQkot0SMUYFzwiJyUTrb_U9MejE3GMInEGN1W9cZ/s1600/Quantum+Man.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkzOw5WMmIyHe4Q-dcRWHAr-DbpfsCAlqRRoZKxl-I0YvvueUtVSf-d2cpWVDbJhL_nA_Q5VPcps2Rm79WWu7c_ZiktwOmJbzJZBjCQQkot0SMUYFzwiJyUTrb_U9MejE3GMInEGN1W9cZ/s1600/Quantum+Man.jpg" width="273" /></a></div>
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">The
ability to see, to have perspective, to step back, to come back to our
center, indicates our native ability to <i>awaken</i>. That’s the light! It's always present. Nothing can
take that awakening capacity from us; it’s just built in to the very nature of
consciousness itself. Even the impetus to wake up comes from that native light of mind. We are never really alone; we companion with the light, always.<br /> <br /> So, remember, when doing deep self-investigation, it is the awakening light, not mental
darkness, that always has the upper hand and last word. Light leads the way when we look within
ourselves seeking to discern the causes of suffering. Light means attention
and paying attention. But it’s more, for coming back to our anchor, the breath, and paying attention, we come to know light as a <i>power</i> and a <i>living presence</i>. This awakening light is not passive! It enlivens us. It's not a thought, but it is mind. It's not a feeling, though we feel it. The awakening light dispels the darkness of fear, pain, sorrow. Light is life!</span></span><br />
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<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">Sometimes our simple waking up to the light within us removes the dark
without process or mental argument or struggle. Other times, we may
have to very consciously and mindfully shine the spotlight onto the
whatever is dark and hidden, and we have to courageously persist. In
either case, never forget that light always remains victorious in
itself, is never defeated, and the darkness never overcomes it.</span></span><br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><br />
Nothing can take this light from you. Look deeply, letting go of self, and you realize you <i>are</i> the light. Our
great life work is to awaken to that great truth and power. Aligning ourselves
with light, loving the light, always remembering the light, holding fast
to the light, we find this inner illumination is faithful, reliable,
trustworthy. Mental storm clouds may hide it, even as clouds can hide sun,
and at times we may despair. But the original radiance of mind
exists beyond all conditions and is always ours to have and to know.</span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">Steven Goodheart</span></span><br />
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<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show"><br /></span></span>
<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com1tag:blogger.com,1999:blog-8501554222609341069.post-4029700639106879282013-11-27T21:48:00.002-08:002013-11-27T22:31:02.055-08:00Thanksgiving Thought - You Are Your Own Man or Woman<div class="separator" style="clear: both; text-align: center;">
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<span class="userContent" data-ft="{"tn":"K"}">You are your own man or woman. You were not meant to be what your
parents wanted you to be. You were not meant to be what society wanted
you to be. You were meant to discover and be your unique and precious
own self. Parents and society weren’t meant to make you in their image
but to provide a safe, transitional space for your own self-development.
Where this has not happ<span class="text_exposed_show">ened, we can
and must re-parent ourselves, for we were always meant to be our own
parents—that is, to know our own authority, to be self-responsible, and
to able to take care of ourselves as autonomous, self-directed human
beings. <br /> <br /> Looking deep into the individual unfolding of being,
one can find perhaps the greatest truth one can know: You were meant to
be. You were meant to shine. You were meant to discover the All in the
individual One, and in the individual One, the All. All the
philosophies, all the religions, all the spiritual beliefs systems are,
at best, mere aides and guides, all pointing to the great truth in each
of us. In no egocentric sense, not getting stuck in any "self" story, the big story of the universe is <i>you</i>, if
you know it. But too often we are blind to the ineffable and deathless
meaning within each of us. The great joy of life is finding out this hidden yet open secret and exploring it to the end of all limitations.</span></span><br />
<br />
<span class="userContent" data-ft="{"tn":"K"}"><span class="text_exposed_show">Steven Goodheart</span></span><br />
<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-76174626745635275772013-07-16T22:47:00.000-07:002013-07-16T22:47:39.878-07:00Questions You Can Ask to Bring Mindful Eating into Your Life<div class="separator" style="clear: both; text-align: center;">
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This weekend I worked with two questions in regards integrating <a class="zem_slink" href="http://en.wikipedia.org/wiki/Mindfulness" rel="wikipedia" target="_blank" title="Mindfulness">mindful</a> eating into my life—an area where I've made huge progress but also still have much healing and awakening.<br />
<br />
The first question was, when feelings of "hunger" arose was simply, "Am I <i>really</i> hungry?" Rather than being reactive, non-aware, and assuming that feelings and thoughts and images that might arise were, or are, ipso factor, real <i>physical</i> hunger, I resolved to look into that arising. I stopped, and looked into it. What did I feel? Where did I feel it? Was this feeling I was calling "hunger" in my stomach? Was it in my mouth? Was it in my throat? If I stopped and just sat with what was arising, under my full, compassionate attention, did the feeling stand up as being a physical need—actual physical hunger? (If one has become out of touch with what genuine hunger feels like, then compassionately but courageously looking into the reasons and motives for that can be extremely helpful—indeed, necessary—in bringing eating and the body back into balance.)<br />
<br />
Interestingly, of course, I saw that sometimes I was in fact hungry, with a physical hunger, or need arising out of the body's biological needs. But more often, the hunger was seen to be, with mindful attention, something else entirely—an emotional thing, a feeling, a craving, an emptiness, that had little if anything to do with what actual physical hunger feels like.<br />
<br />
Then, my second question was this: "What do I need to do to take care of myself?" If I really did need food, then I would seek out food, but mindfully, and with awareness of what was going on with the food choices, and mindfulness of when I was actually full from eating, giving my body time to register the food and send the signals to my brain that I was satiated. (Science tells me that this chemical signal is not instant but takes at least 10-15 minutes from the time you start eating; which is why it can be easy to over eat if you are not also listening to how full your stomach feels and what feels "just right.") I also often found that the "hunger" was really thirst and that what drinking some water or having some green tea was just what I needed.<br />
<br />
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If, on asking,"What do I need to take care of myself?" I see that food is not what I really want, or need, then I stopped and looked into what the craving was all about. What did I <i>really</i> need? Often I would find that I was very tense, and that a "habit energy" (a term my teacher <a class="zem_slink" href="http://en.wikipedia.org/wiki/Thich_Nhat_Hanh" rel="wikipedia" target="_blank" title="Thich Nhat Hanh">Thich Nhat Hanh</a> often uses) of eating to get rid of stress and attention had arisen. The seeming "hunger" was in fact a call to take care of some "crying baby" in my feelings or emotions that needed my attention. It was clear that eating food to quell the emotional need, or stress, was a big mistake, bad for my general health, and did not feed the "crying baby" but rather only made it more ravenous and frustrated. (In my case, I know that this is how binge eating has arisen in the past.)<br />
<br />
In any even, the point of "What is it that I really need" is to stop the causal chain of action and reaction and to become aware of what's arising and the causes and conditions that led to that arising (insofar as you can see that with even a little attention.) Sometimes I found that what I really needed was to stop and take a short walk, and just relax, and let go. At other times, I sensed what I needed to do was to take care of something I had been avoiding, instead of eating to narcotize my stress and anxiety. And so on.<br />
<br />
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The important thing in all of this was to *stop* and become mindful of the causal chain one was caught up in when the feeling of "hunger" arose and to look into that arising. That skillful response to hunger helps bring balance into one's life by helping one to get rid of the mental and emotional toxins that lead to addiction and loss of <i>self presence</i>. (In my experience, emotional hunger and needfulness tend to arise out of a lack of being <i>present</i> for oneself; when we lose track of ourselves and don't show up for our own life, so to speak, we tend to be swept along by powerful emotional and mental forces that are, in fact and according to the buddhadharma, <i>not-self.</i>)<br />
<br />
I hope what I've shared has been helpful. For most of us, eating and self-nurture are tied to very powerful feeling and memories, good and bad. Mindfulness is a powerful tool for awakening, and it all begins when we <i>stop</i> and pay attention to what is really going on.<br />
<br />
Asking skillful questions like "Am I really <i>hungry</i>" and "What is it that I <i>really</i> need?" can further our investigation into what's happening and what's going on below the surface of things. Mindfulness and skillful means illuminate the road to freedom and foster a genuine self-control that is the result of letting go of thoughts, feelings, and actions that are, in fact, not-self, but merely transient self-fabrications.<br />
<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-41153808920628070702013-07-08T16:52:00.000-07:002013-07-08T16:52:23.713-07:00Thich Nhat Hanh's Wesak Call for Buddhist's to Walk the Walk<br />
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Every year millions of Buddhist around the world celebrate
Vesākha -- also known as Wesak or Vesak or Buddha Purnima. People
sometimes called it "Buddha's Birthday,” but it is actually a
commemoration of Gautama Buddha’s whole life — his birth, enlightenment
(nirvāna), and death (Parinirvāna). <br />
<br />
My heart teacher, Thich Nhat
Hanh, always gives a Wesak message, and this year’s was a stirring,
powerful call for Buddhists to wake up and move beyond a “devotional”
Buddhism, which reduces the Buddha to a kind of god to whom one prays to
grant blessings. He calls on his fellow and sister Buddhists to <i>rouse</i>
themselves to practice in their own lives the Noble Eightfold Path
which leads to liberation. Here is the powerful conclusion of his
message: <br />
<br />
<blockquote class="tr_bq">
“...Today we celebrate the appearance of Siddhartha on
this planet. However, the majority of us only worship Siddhartha as a
supreme sacred power with the ability to bless and to protect us from
danger. Not many are able to walk the path he has walked, to handle
suffering, generate happiness, reestablish communication and touch
Nirvana in the present moment. Our Buddhism of today mostly is a
Buddhism of devotion. What the Buddha advised us—to let go of such
things as fame and sensual pleasures—we now ask him to grant us.<br />
<br />
Practicing
mindfulness, concentration and insight, walking the Noble Eightfold
Path as the path of happiness in the present moment, has become only a
very small part of Buddhism as it is practiced today. We did not inherit
the most precious parts of the spiritual heritage that Siddhartha left.
Our Buddhism has become corrupted, unable to play its original role. We
need to put all our heart into renewing Buddhism, so that it can
continue to play its role in generating peace for individuals, families,
countries and societies. By only practicing devotional Buddhism, bowing
our heads amidst incense all day long, we will not able to do that—and
not be worthy to be called descendents of the Buddha—the Great Conqueror
of Afflictions.”</blockquote>
<br />
Thich Nhat Hanh<br />
Excerpt from Thich Nhat Hanh's 2013 Wesak Message<br />
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<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-60481248491354596122013-06-30T15:53:00.001-07:002013-06-30T15:53:58.543-07:00"Bare-bones" Loving Kindness Instruction<div class="separator" style="clear: both; text-align: center;">
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Basic Loving Kindness Instruction from Bhante Vimalaramsi<br />
<br />
<span style="font-size: x-large;"><i>Loving-Kindness</i></span><br />
<br />When practicing Loving-Kindness Meditation, you first start by sending loving and kind thoughts to yourself. Begin by remembering a time when you were happy. When the feeling of happiness arises, it is a warm glowing feeling in the center of your chest. Now, when this feeling arises, make a very sincere wish for your own happiness. “May I be happy”... “May I be filled with joy”... “May I be peaceful and calm”... “May I be cheerful and kind”, etc..<br /><br />Make any wholesome sincere wish that has meaning for you, feeling the wish in your heart. The key word here is “sincere.” If your wish isn't a sincere wish, then it will turn into a mantra that is, it may become a statement repeated by rote, with no real meaning. Then you would be on the surface repeating the statement while thinking about other things. So it is very important that the wish you make for yourself (and later for your spiritual friend) has real meaning for you and uses your whole undivided attention.<br />
<br />
Don't continually repeat the wish for happiness: “May I be happy... may I be happy... may I be happy... may I be happy”. Make the wish for your own happiness when the feeling of Loving-Kindness begins to fade a little.<br />
<br />
<span style="font-size: x-large;"><i>Relax Tension</i></span><br />
<br />
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The following is a very important part of the meditation:<br /><br />After every wish for your own happiness, please notice that there is some slight tension or tightness in your head, in your mind. Let it go. You do this by relaxing mind completely. Feel mind open up and become calm, but do this only one time.<br /><br />If the tightness doesn't go away never mind, you will be able to let it go while on the meditation object (your home base).<br /><br />Don't continually try to keep relaxing mind, without coming back to the home base; always softly redirect your tranquil attention back to the feeling of happiness...<br /><br />From:<br />A practical, Bare-Bones guide<br />to Loving-Kindness Meditation<br />by Ven. Bhante Vimalaramsi<br /><br />There is <i>much</i> more skillful, inspiring instruction in this "Bare-Bones Guide to Loving-Kindness Meditation" by Bhante Vimalaramsi, who is the teacher at the <a href="http://www.dhammasukha.org/About/about.htm" target="_blank">Dhamma Sukha Meditation Center</a>.<br />
<br />
To read the rest of this fine article, please go here:<br />
<br />
<div style="text-align: center;">
<a href="http://www.dhammasukha.org/Study/Talks/Transcripts/METTA-BAREBONES-MAY03-TS.htm" target="_blank">A Practical, Bare-Bones Guide to Loving-Kindness Meditation</a></div>
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<br />Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-41305484625275972242013-05-01T12:44:00.000-07:002013-05-01T14:10:55.537-07:00The Buddha on Entrenched Views and Arguing Metaphysical Doctrines<div class="separator" style="clear: both; text-align: center;">
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There are some who dispute<br />
corrupted at heart,<br />
and those who dispute<br />
their hearts set on truth,<br />
but a sage doesn't enter<br />
a dispute that's arisen,<br />
which is why he is<br />
nowhere constrained.<br />
<br />
Now, how would one<br />
led on by desire,<br />
entrenched in his likes,<br />
forming his own conclusions,<br />
overcome his own views?<br />
He'd dispute in line<br />
with the way that he knows.<br />
<br />
Whoever boasts to others, unasked,<br />
of his practices, precepts,<br />
is, say the skilled,<br />
ignoble by nature —<br />
he who speaks of himself<br />
of his own accord.<br />
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But a monk at peace,<br />
fully unbound in himself,<br />
who doesn't boast of his precepts<br />
— "That's how I am" —<br />
he, say the skilled,<br />
is noble by nature —<br />
he with no vanity<br />
with regard to the world.<br />
<br />
One whose doctrines aren't clean —<br />
fabricated, formed, given preference<br />
when he sees it to his own advantage —<br />
relies on a peace<br />
dependent<br />
on what can be shaken.<br />
<br />
Because entrenchments in views<br />
aren't easily overcome<br />
when considering what's grasped<br />
among doctrines,<br />
that's why<br />
a person embraces or rejects a doctrine —<br />
in light of these very<br />
entrenchments.<br />
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Now, one who is cleansed<br />
has no preconceived view<br />
about states of becoming<br />
or not-<br />
anywhere in the world.<br />
Having abandoned conceit & illusion,<br />
by what means would he go?<br />
He isn't involved.<br />
<br />
For one who's involved<br />
gets into disputes<br />
over doctrines,<br />
but how — in connection with what —<br />
would you argue<br />
with one uninvolved?<br />
He has nothing<br />
embraced or rejected,<br />
has sloughed off every view<br />
right here — every one.<br />
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Dutthatthaka Sutta: On the Corrupted</div>
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translated from the Pali by <a class="zem_slink" href="http://www.watmetta.org/" rel="homepage" target="_blank" title="Thanissaro Bhikkhu">Thanissaro Bhikkhu</a><br />
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<i style="color: #990000;"><span style="font-size: xx-small;">For more in-depth dharma articles and instruction, visit: <a href="http://mettarefuge.wordpress.com/" style="color: #993322; text-decoration: none;">METTA REFUGE</a></span></i></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-58580039101342025482013-05-01T02:30:00.000-07:002013-05-01T14:33:00.060-07:00When Feelings Like Winds Sweep the Body<div class="separator" style="clear: both; text-align: center;">
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"In the sky, O monks, various kinds of winds are blowing: winds from the east, west, north and south, winds carrying dust and winds without dust, winds hot and cold, gentle and fierce.<br />
<br />
Similarly, monks, there arise in this body various kinds of feelings: pleasant feelings arise, painful feelings arise and neutral feelings arise.
<br />
<br />
Just as in the sky above winds of various kinds are blowing:<br />
Coming from the east or west, blowing from the north or south,<br />
Some carry dust and others not, cold are some and others hot,<br />
Some are fierce and others mild -- their blowing is so different.<br />
<br />
So also in this body here, feelings of different kind arise:<br />
The pleasant feelings and the painful and the neutral ones.<br />
<br />
But if a monk is ardent and does not neglect<br />
To practice mindfulness and comprehension clear,<br />
The nature of all feelings will he understand,<br />
And having penetrated them, he will be taint-free in this very life.<br />
<br />
Mature in knowledge, firm in Dhamma's ways,<br />
When once his life-span ends, his body breaks,<br />
All measure and concept he has transcended."<br />
<br />
~ The Buddha<br />
Vedana-Samyutta<br />
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-66732431142250212332013-04-30T18:58:00.003-07:002014-12-21T15:01:27.200-08:00How to Deal with Kickback and Reaction after Spiritual Victories<div class="separator" style="clear: both; text-align: center;">
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When you have made a moral or spiritual breakthrough, don't be surprised if you sometimes encounter a "kickback" or big reaction, or even a setback, right after your victory. And then, if you aren't alert, you end up condemning yourself for a slip or fall and may think you haven't learned a thing. Not true!<br />
<br />
This reaction can make you doubt your victory, but what's really happening is that old, deep conditioned patterns are coming to the surface as "I" and "me" and "mine" and making a bid for your consent or acquiescence that these <a class="zem_slink" href="http://en.wikipedia.org/wiki/Kleshas_%28Buddhism%29" rel="wikipedia" target="_blank" title="Kleshas (Buddhism)">kleshas</a> are in fact "I" or "me" or "mine."<br />
<br />
This self-assertion of old, conditioned patterns can be so strong that you can almost feel like there's another person trying to assert him/herself as you. Or, it can feel like dark malevolent external forces fighting against your progress. Don't buy it! It's all your mind and in your mind.<br />
<br />
Whether we see/feel the resistance as some self-asserting old "self" or as projected "out there" as others and external resistance, you don't have to go outside your own heart and mind to deal skillfully with this noxious stuff—indeed, it's literally impossible to go outside your own mind and heart. I mean, where would <i>that</i> be? <br />
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The very strength, even ferocity, with which these old self-identifications can arise merely show how much we may have identified with some old way of being and doing.<br />
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The kleshas—the hindrances or mental poisons of the mind—always lie and misrepresent. It's NOT the case that you didn't have a breakthrough; it's just that often even very big breakthroughs don't get rid of all the junk in our mental basements. That takes ongoing work and patience, helped and inspired by the light of our big breakthrough.<br />
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So, hang in there! Over years of spiritual practice, I've almost come to expect such reactions and kickbacks as just part of the path of awakening. Sometimes, a big breakthrough really is a clean break. You just move forward with new grace and authority. But more often, speaking for myself, I've been tested and tempted after the fact to be deceived by my old conditioning coming as "I" and "me" and "mine." It's like <a class="zem_slink" href="http://en.wikipedia.org/wiki/Jesus" rel="wikipedia" target="_blank" title="Jesus">Jesus</a> talking about "the devil" or <a class="zem_slink" href="http://en.wikipedia.org/wiki/Gautama_Buddha" rel="wikipedia" target="_blank" title="Gautama Buddha">the Buddha</a> talking about "<a href="http://en.wikipedia.org/wiki/Mara_%28demon%29" target="_blank">Mara</a>." In reality, these things are just your "shadow stuff" not some supernatural power or authority.<br />
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When reactions to progress arise, see through the lies of setback or failure, and stand your ground in what you've seen and won. The great Galilean teacher said, "Resist the devil, and he will flee from you" as well as "Resist not evil." <i>Both</i> ways are skillful. <a href="http://mettarefuge.wordpress.com/2013/04/30/non-resistance-and-the-art-of-resisting-without-resisting/" target="_blank"><span style="color: #0b5394;">[See "Non-resistance and the Art of Resisting without Resisting!"]</span></a> Standing your ground in the face of reaction to progress is a skill that doesn't require belief in metaphysical powers or evil, anymore than "Mara" in Buddhism is a real entity or a metaphysical evil.<br />
<br />
Don't be tricked or fooled! Know yourself! Know your "enemy" but know it as <i>not-self! </i> Everything you need to win full liberation and freedom is <i>within</i> each us and within the scope of our practice. With each victory, we learn to trust this ourselves and our practice more fully and deeply.<br />
<br />
A breakthrough <i>is</i> a breakthrough. Sure, there may be more work to do. So what? That just means we are human! Love yourself and roll up your sleeves and move on to new fields of awakening. You can't be defeated, and even apparent setbacks will make you stronger as you learn from them.<br /><br />
Steven Goodheart<br />
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com1tag:blogger.com,1999:blog-8501554222609341069.post-2716611046992041782013-04-26T14:11:00.002-07:002013-04-26T14:11:59.355-07:00Spilled milk and the Dharma in Everyday Life<div class="separator" style="clear: both; text-align: center;">
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<i>"There can be no real spiritual growth without deeply understanding ourselves just the way we are. Momentary peace and bliss is very encouraging but that alone cannot bring transformation." ~ Sayadaw Jotika
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To me, the two keys here are understanding "just the way we are" and the understanding that we have to <i>practice</i> presence. With mindfulness, using the tool of "noting" what is arising, we can pay attention to what we are sensing, feeling, seeing with non-resistance and full acceptance. That path leads to liberation.<br />
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For example, I was cooking lunch in the kitchen today, and I spilled some milk, making a mess, and felt really irritated at myself. Since today I'd been making progress in paying attention, the irritation isn't just mindless; I catch myself in the moment and note, "Feeling really irritated with myself." Observing more keenly: "Feeling self-judgmental — what is <i>that</i> about? All I did was spill some milk. Because this happened, (I moved my arm the wrong way), that happened -- I spilled the milk. That's all — just cause and effect. So, what is all this self-judgment behind the initial irritation?"<br />
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Looking into self-judgment with curiosity and full attention... what do I see? Oh, man, I don't want to see <i>that</i> ugly psychological stuff! That can't be <i>me</i>. I can't be <i>that</i> way. "No," my dharma understanding encourages me, "look into this and *understand deeply, * without judgment!" More painful feelings arise, and I see big self-hating going on... no, wait, I can't feel that! Self-hate is wrong!<br />
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But in this light of awakening, self-hatred is neither right nor wrong. It just <i>is</i>. So, I accept: <i>feeling</i> self-hatred. Self-hatred is what I feel. Don't resist. Just see it as it is. Hold it in full loving attention. Get some help from my friend and anchor, the breath: Breathing in, I feel self-hatred. Breathing out, I embrace myself in compassionate presence. I just get quiet and work with the breath for a while. Then, seeing self-hate as just self hate, being totally present with the self hate, I feel something wonderful happening...without effort or thought, insight arises... self-hate is <i>not-self</i>! It arises in mind with causes and conditions; it passes away in mind with changing causes and conditions. Just that. Nothing more. Not "I" or "me" or "mine."<br />
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Self-hated is anicca, transient, and self-hate is <a class="zem_slink" href="http://en.wikipedia.org/wiki/Anatta" rel="wikipedia" target="_blank" title="Anatta">anatta</a>, not self. This is not an intellectual view or metaphysical position to believe; it's something I've actually now seen and known for myself through practicing presence and attention and non-resistance to the arising and passing away of things.<br />
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Continuing with the breath and presence, the knotted, painful energies release. I feel happy. A great hindrance has been diminished, toxins removed. I feel <i>clean</i>. I feel <i>light</i>, in all senses of that word. I smile like a Buddha!<br />
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The Four <a class="zem_slink" href="http://en.wikipedia.org/wiki/Four_Noble_Truths" rel="wikipedia" target="_blank" title="Four Noble Truths">Noble truths</a> are once again proved in action: <i>First Noble Truth</i>: there was suffering; the path is to look into that and see that suffering just as is; <i>Second Noble Truth</i>: with that non-resistant looking, the causes and conditions for suffering came to light; <i>Third Noble Truth</i>: with presence, insight, and non-resistance to what is, the end of suffering naturally arose; <i>Fourth Noble Truth</i>: practicing this mindfulness, attention, and compassionate presence are the path that leads to the end of suffering.<br />
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So, this is what can happen when you spill some milk! — if you are willing to really be with all that arises, whatever your particular "knots" and hindrances may be, minor or major. And to me, this is the great joy of <a class="zem_slink" href="http://en.wikipedia.org/wiki/Dharma_%28Buddhism%29" rel="wikipedia" target="_blank" title="Dharma (Buddhism)">the dharma</a>, for there is a path of liberation and we can find walk it in the simplest and most mundane aspects of our life. Indeed, in a great, non-sectarian sense, the dharma <i>is</i> our life it is what <i>is </i>— it is simply the way things work, when we know. We just don't know this fully yet. But if we will learn how to listen to that in us which *does* know it, that inner light will guide us all the way home.<br />
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<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
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<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-28994024647376339032013-04-23T16:21:00.003-07:002013-04-23T16:21:58.305-07:00Meditation as a Total Way of Living<div class="separator" style="clear: both; text-align: center;">
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"I have read <a class="zem_slink" href="http://en.wikipedia.org/wiki/Vimala_Thakar" rel="wikipedia" target="_blank" title="Vimala Thakar">Vimala Thakar</a>'s article 'Meditation, A Way of Life.' Here are some of the things I really liked in it:<br /><br />'... unless there is an innate passion to find out, to discover for oneself one will not be equipped to live the meditative way. Meditation is a total way of living, not a partial or fragmentary activity... Life is neither occidental or oriental... There is no excitement in a real enquirer, there is a depth of intensity, not the shallowness of enthusiastic excitement... Then that state of observation begins to permeate the waking hours. Whether you cook a meal, go to the office, or while you are talking, the state of observation begins to permeate all activities of the waking hours... When the state of observation is sustained the sensitivity gets heightened, and from morning till night you are much more aware than before...<br />
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...It is no use concentrating your attention upon the activities of the mind, to the exclusion of the rest of your way of living. Meditation is something pertaining to the whole being and the whole life. Either you live in it or you do not live in it. In another words, it is related to everything physical and psychological... Thus, from the small area of mental activity, we have brought meditation to a vast field of consciousness, where it gets related to the way you sit or stand, the way you gesticulate or articulate throughout the day. Whether you want it or not, the inner state of your being gets expressed in your behaviour...<br />
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...This co-relation of meditation to the total way of living is the first requirement on the path of total transformation... Very few of us realise that constant verbalisation is one of the greatest obstacles in the path of meditation... Life is a homogeneous whole and you can never fragment it... To be aware of the lapse or the gap is itself a kind of observation.'" (Vimala Thakar)<br /><br />Quoted in "Snow in the Summer"<br />Ven. Sayadaw U Jotika<br />
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<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
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<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-86824027078389044052013-04-12T18:38:00.002-07:002013-04-12T18:38:18.885-07:00The Difference between Self-pity and Compassion for Oneself<div class="separator" style="clear: both; text-align: center;">
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Even as indifference is the "near enemy" of equanimity, and clinging is the "near enemy" of love, <a class="zem_slink" href="http://en.wikipedia.org/wiki/Self-pity" rel="wikipedia" target="_blank" title="Self-pity">self-pity</a> is the near enemy of genuine compassion for oneself. Why? Because self-pity―as hard as it may be to understand when we have been actually wronged or had a terrible life―*always* involves our own complicity with our sense of being a helpless victim. Self-pity fosters an egocentricity that reifies our victimhood and solidifies our self-identification as mere pawns of others or of the universe.<br />
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Genuine compassion is a kind of "tough love," Genuine compassion has insight and wisdom. It looks into the *entirety* of our suffering, shining light on *everything* ― not only the wrong that's been done to us and injustices, but also how we may have consciously and unconsciously participated in that victimization. Genuine compassion uncovers how we may have internalized being helpless and seeing ourselves as victims for others to use (often, this occurs when we were children). Genuine compassion brings light to how we are now living out and re-enacting again and again that original victimization, covered over and justified by our self-pity.<br />
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That said, self-pity is *not* to be ignored or rejected or put down, but looked into! It's so easy to say to oneself, or to say to another, "Grow up! Get over your self-pity!" But such admonitions simply reveal that the person saying them simply hates the self-pity in <i>himself</i> or <i>herself</i> and can't stand to see it in another! How unkind and lacking in compassion our own secret hates and secret guilts can make us!<br />
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The deeper reading is that self-pity is not some "childish" self-indulgence that we must scorn into submission! Self-pity is a screaming red signpost saying, "<i>Trauma</i> here! Something to look into!" Genuine compassion knows that self-pity is a defense mechanism that our minds figured out as a way of defending itself. The problem is, self-pity greatly cripples our life and our ability to actually break free of the past and to do good in the present. Self-pity thwarts essential self, essential self-expression, creativity and a joyous openness to life.<br />
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We all have moments and times of self-pity; that's just human. But when self-pity has solidified into a *way of being* and a habitual way of interacting with the world and others, then this is something to look into, finally, with genuine compassion, with curiosity ― "What is this habitual self-pity all about?" — and with great courage of heart and patience.<br />
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However we get stuck in patterns of self-identification, the fact is that each of wants to be all that we can potentially be, without fear and with no need to justify our humanity and human failing to anyone. All that ever matters is that we are working at becoming a full human being, and nobody can judge that or tell us how that should be.<br />
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<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
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<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com1tag:blogger.com,1999:blog-8501554222609341069.post-8445685148611513142013-03-20T02:45:00.001-07:002013-03-20T17:24:33.780-07:00How You Can Participate in the World Day of Metta 2013<br />
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<span style="font-size: large;">World Day of Metta, March 20, 2013!</span><br />
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On March 20, 2013, the organizers of the <a href="http://www.worlddayofmetta.com/index.html" target="_blank"><b>World Day of Metta</b></a> are asking people all around the world to open their hearts and from <i>12 PM to 2 PM, local time,</i> to meditate on and offer the following metta to all beings of the world:<br />
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<i><span style="font-size: large;">THE METTA </span></i></div>
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<i><span style="font-size: large;">May all beings have fresh clean water to drink</span></i></div>
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<i><span style="font-size: large;">May all beings have food to eat</span></i></div>
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<i><span style="font-size: large;">May all beings have a home</span></i></div>
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<i><span style="font-size: large;">May all beings have someone to share love with</span></i></div>
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<i><span style="font-size: large;">May all beings know their true purpose</span></i></div>
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<i><span style="font-size: large;">May all beings be well and happy</span></i></div>
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<i><span style="font-size: large;">May all beings be free from suffering</span></i></div>
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<i><span style="font-size: large;">Today, I shall do what I can to make this so.</span></i></div>
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The offering of metta, or loving-kindness, to others is a non-denominational act. You don't have to believe <i>in</i> anything except the power of love to change the world! Compassionate hearts of <i>all</i> persuasions, or no persuasions, are invited to join others around the world in 2 hours of loving-kindness.<br />
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The goal of the <a href="http://www.worlddayofmetta.com/index.html" target="_blank"><b>World Day of Metta</b></a> is to say this Metta at least once for each of the 7 billion plus humans on the planet, as well as all the sentient beings who share the Earth with us. Visit the Web site for more information about participating!<br />
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At my main blog, <a href="http://mettarefuge.wordpress.com/" target="_blank"><b>Metta Refuge</b></a>, those who are interested in learning more about the Buddhist practice of metta can find a wealth of information and dharma teachings on how to do loving-kindness, or metta, meditation.<br />
<br />
A good place to start is the <a href="http://mettarefuge.wordpress.com/basic-metta/" target="_blank"><b>Basic Metta</b></a> page, which gives beginning instruction explaining how to do metta, or <a class="zem_slink" href="http://en.wikipedia.org/wiki/Mett%C4%81" rel="wikipedia" target="_blank" title="Mettā">loving-kindness meditation</a> as taught by the Buddha:<br />
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At the <a href="http://mettarefuge.wordpress.com/basic-metta/" target="_blank"><b>Basic Metta</b></a> page you can download free PDFs by experienced dharma teachers for your personal study. You will also find links to introductory articles by some outstanding Buddhist teachers:<br />
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<a href="http://mettarefuge.wordpress.com/2010/01/08/ajahn-brahmavamso-teaches-loving-kindness/" target="_blank"><b>Ajahn Brahmavamso Teaches Loving-kindness</b></a><br />
<br />
<a href="http://mettarefuge.wordpress.com/2010/04/24/bringing-metta-to-daily-life-a-talk-by-bhante-vimalaramsi/" target="_blank"><b>Bringing Metta to Daily Life—A Talk by Bhante Vimalaramsi</b></a><br />
<br />
<a href="http://mettarefuge.wordpress.com/2010/11/23/metta-the-healing-power-of-visualizing-and-radiating-love-toward-others/" target="_blank"><b>Metta—The Healing Power of Visualizing and Radiating Love Toward Others</b></a><br />
(Acharya Buddharakkhita)<br />
<br />
<a href="http://mettarefuge.wordpress.com/2009/11/22/may-we-all-be-happy-beginning-metta/" target="_blank"><b>May We All Be Happy—Beginning Metta</b></a><br />
(Gil Fronsdal)<br />
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At Metta Refuge you will also find many articles about loving-kindness meditation that will help take your deeper into your metta practice. You might want to look into some of these articles:<br />
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<a href="http://mettarefuge.wordpress.com/2011/09/06/metta-phrases-for-dealing-with-self-hatred-and-self-judgment/" target="_blank"><b>Metta Phrases for Dealing with Self-Hatred and Self-judgment</b></a><br />
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<a href="http://mettarefuge.wordpress.com/2010/08/07/the-karaniya-metta-sutta-and-healing-through-loving-kindness/" target="_blank"><b>The Karaniya Metta Sutta and Healing Through Loving-kindness (with Music)</b></a><br />
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<a href="http://mettarefuge.wordpress.com/2010/04/01/audio-dharma-an-introduction-to-metta-by-gil-fronsdal/" target="_blank"><b>Audio Dharma-An Introduction to Metta by Gil Fronsdal</b></a><br />
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<a href="http://mettarefuge.wordpress.com/2009/11/10/metta-in-the-moment/" target="_blank"><b>Metta in the Moment</b></a><br />
<br />
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<a href="http://mettarefuge.wordpress.com/2010/07/18/goodwill-not-a-pink-cloud-of-cotton-candy-covering-the-world/" target="_blank"><b>Goodwill—Not a Pink Cloud of Cotton Candy Covering the World</b></a><br />
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I look forward to joining my brothers and sisters in every nation in this great world-wide metta on <i>March 20, 12 PM to 2 PM local time!</i><br />
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<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">The Great Aspiration of Metta</span></i></div>
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<i><span style="color: #990000; font-size: large;"><br /></span></i></div>
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<i><span style="color: #990000; font-size: large;">As a mother, at the risk of her life,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Watches over her only child,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Let him cherish an unbounded mind</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">For all living beings.</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;"><br /></span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Let him have love for the whole world</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">And develop an unbounded mind</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Above, below and all around,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Boundless heart of goodwill, free of hatred,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Standing, walking, sitting or lying down,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">So long as he be awake,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">Let him cherish this thought,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;"><br /></span></i></div>
<div style="text-align: center;">
<i><span style="color: #990000; font-size: large;">This is called divine abiding here.</span></i></div>
<div style="text-align: center;">
<span style="color: #990000; font-size: large;"><br /></span></div>
<div style="text-align: center;">
<span style="color: #990000; font-size: large;">~ Karaniyametta (Metta) Sutta</span></div>
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<span style="color: maroon;"><br /></span></div>
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<span style="color: maroon;"><b><i>POSTSCRIPT:</i></b></span><br />
<span style="color: maroon;"><br /></span></div>
<div style="color: #333333; font-family: Georgia, 'Times New Roman', 'Bitstream Charter', Times, serif; font-size: 12.800000190734863px; line-height: 19px;">
You might enjoy reading a Metta Refuge essay I wrote after my two hours of metta for World Day of Metta. I explain some of the ways I approached the metta and also share some insights I have learned over years of practicing loving-kindness meditation. You can read it here:</div>
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<br /></div>
<div style="color: #333333; font-family: Georgia, 'Times New Roman', 'Bitstream Charter', Times, serif; font-size: 12.800000190734863px; line-height: 19px;">
<b><a data-mce-href="http://mettarefuge.wordpress.com/2013/03/20/how-practice-and-creativity-can-open-up-your-metta/" href="http://mettarefuge.wordpress.com/2013/03/20/how-practice-and-creativity-can-open-up-your-metta/" target="_blank">How Practice and Creativity Can Open Up Your Practice</a></b><br />
<br /></div>
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-7420240248665682292013-02-28T15:03:00.000-08:002013-02-28T15:03:04.242-08:00Clinging, Letting Go, and Mourning in Our Dharma Practice<div style="text-align: left;">
INSIGHT AND MOURNING</div>
<div style="text-align: left;">
Jack Engeler </div>
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As long as we cling, we don’t awaken. So how do we let go of clinging?
How do we let go of anything that we cherish and believe is essential to our
happiness? That’s the crucial issue in practice, as it is in therapy
and as it is in life.<br />
<br />
We call our practice "insight" meditation, because in it we
see the truth of <i>anicca</i>, <i>dukkha</i>, and <i>anattà </i>[impermanence,
unsatisfactoriness and selflessness]. But insight alone is not transformative. Not in
therapy. Not in meditation. Not in any process of transformation. How many times have you
understood quite clearly what you should do, see very clearly into some old pattern of
behavior and why it doesn’t work, and yet find yourself still repeating it? Coming to
see that someone or something needs to be surrendered and surrendering it are two
different processes. It is the hard, working-through of insight that makes the difference.<br />
<br />
At its core, this always involves coming to terms with some loss.
Because genuine insight always challenges us to give up something we’re clinging to:
a long-held belief, a mistaken image of self, a misplaced hope, a habit or familiar way of
doing things, the assumption that someone we love will always be there. True insight means
seeing things as they really are (<i>yathà-bhåta</i>), not as we want them to be. Coming
to this acceptance is the work of mourning.<br />
<br />
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<span id="goog_540814350"></span><span id="goog_540814351"></span>Mourning—letting go of the way we want things to be—is much
harder than coming to understand that we must let go. We seldom, if ever, just accept
anything, especially anything that threatens our safety and security, what we feel we need
to survive. Most of the time, when reality doesn’t accord with our wish or the way we
think things should be, we only come to accept it gradually, haltingly, sometimes with
despair, always with resistance. Without grieving what we are being forced to give up, we
don’t let go. Grief-work is precisely about coming-to-acceptance of a new state of
affairs in which something we have cherished is absent. Through the work of mourning,
insight becomes truth; maladaptive clinging and desperate holding on are surrendered and
we start to live again.<br />
<br />
This is never more true than in dharma practice, since what we confront
and have to surrender is our clinging-to-self (<i>attavàd-upàdàna</i>)—a belief
about who we are and how we are—that we have cherished for so long and believed
essential to our happiness. Experiencing the reality of <i>anicca</i>, <i>dukkha</i> and <i>anattà</i>
in each and every moment is the ultimate threat to our ego and security. Coming to an
acceptance of these truths, which run counter to everything we want to believe and evoke
the archaic fear of not existing, is the work that leads to awakening. Not <i>samàdhi</i>
[concentration], not insight, but acceptance.<br />
<br />
The two people I know who experienced awakening very shortly after
beginning formal practice, one in six days and one in six weeks, were both women who had
suffered great losses in their lives not long before, and who were themselves close to
death. One had lost her husband and two of her three children and had been given only
weeks to live by her doctors. The other had made three suicide attempts. It was not
because their <i>samàdhi</i> was good (though it was). Both had already experienced
profound <i>anicca</i>, <i>dukkha</i> and <i>anattà</i>. Both were already grieving
deeply. Neither was holding on to much any more. Mourning had prepared them, much as the
shock of his father’s death and subsequent poverty prepared the Sixth Zen
Patriarch’s mind to awaken without formal practice on hearing the Diamond Sutra.<br />
<br />
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Awakening happens when self-grasping stops. Any experience of <i>anicca</i>,
<i>dukkha</i> or <i>anattà</i> that is direct enough and deep enough will stop it. From
one point of view, the higher "stages of insight" in <i>vipassanà</i> are just
a way to introduce us to a direct and deep enough experience of <i>anicca</i>, <i>dukkha</i>
or <i>anattà</i> that our mind will stop grasping. But Buddhist literature is full of
stories—like that of the Sixth Zen Patriarch—that tell of awakening without
formal meditation practice in someone whose mind has reached a point of readiness, someone
who is no longer holding on to much.<br />
<br />
Some of us have to be dragged, kicking and screaming, before we let go,
and so there tends to be more struggle in the process. For others, it’s not a lot of
struggle. Their conditioning and preparation is different. Mourning is a dramatic word,
but the basic process is the same. There’s no way around that. Whatever the path and
however the practitioner comes to it, the path turns on the working through of loss,
acceptance and surrender—at every moment, but especially in the process of awakening.<br />
<br />
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So insight and mourning go hand in hand. We can’t give up what we
don’t understand. We have to come to know something for what it is before we can let
go of it. We try to short-circuit this process all the time: "All right, take me, I
give up, I surrender." But premature surrender never works, because it isn’t
based on fully facing whatever needs to be faced and working it through. Letting-go is not
something we can just decide to do and do it, not when it comes to our most deeply held
and our most cherished beliefs and attachments.<br />
<br />
This is a somewhat different way of thinking about practice and what
leads to awakening, but how could it be otherwise? If we’re going to let go of the
ways of being and acting that constrict us, our ways of holding on to ourselves, then
that’s going to confront us with loss. And the only way we can deal with loss and
finally let go is through some process of mourning.<br />
<br />
<i>This excerpt comes from a day-long workshop given
by Jack Engler at the Barre Center for Buddhist Studies on November l, l997. </i><br />
<br />
<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-61950812387539103952013-01-28T15:32:00.003-08:002013-01-28T15:32:48.531-08:00A Meditation on the Joy of Learning<div class="separator" style="clear: both; text-align: center;">
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The great naturalist Loren Eiseley once wrote:<br />
<i><br /></i>
<i>"The journey is difficult, immense. We will travel as far as we can, but we cannot in one lifetime see all that we would like to see or to learn all that we hunger to know."</i><br />
<br />
Of the many aches of life, and knowing (to the degree one has really looked into it) one's own mortality, and that of loved ones, and indeed, the mortality of all fabricated, conditional, material things, right down to protons and neutrons, I think this realization is one of the hardest for me to accept.<br />
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Perhaps my greatest joy in life is learning about things—about people, about nature, about science, about art, about music—and while even this could be argued, from some Buddhist standpoints, as a source of suffering, I have never found it so. The hunger? Yes, that can be suffering, if it comes from grasping, clinging, and some sense of incompleteness and dualism of self and other.<br />
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But the learning itself? In that, in getting to know "myself" and "the other," I have always found a joy that outweighs all else, indeed a joy that in its very nature, it seems to me, has no suffering. While, yes, that joy comes and goes, flames and then fades, which could be argued as evidence that learning, getting to know, is finally conditional and a fabrication that is of the nature of <i>anicca</i>, impermanence, the learning itself, the process, seems to me to be unconditional in its nature. It seems to me a glimpse, perhaps of something that does not partake of the three characteristic of suffering, maybe even something deathless.<br />
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Be that as it may, some day, I will die, you will die, we all die, and in whatever lifetime we may have had, when that day comes, there will still be so much more we might like to see or learn and know. Some, again, will argue, that this longing to know more is what perpetuates the wheel of suffering and rebirth, if one believes in that, and others will just see that unfulfilled longing as the great sorrow of being a finite being who comes and goes in an instant of cosmic time. <br />
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Whatever may, or may not be, about there being something more than death, or "after" death, I am sure of this, at least: that this life is so very, <i>very</i> precious and dear and it is the greatest of gifts to be alive, to be conscious, to get to know, and to get to love, and be loved. And if in fact, this short time is "it," then cherishing the learning, embracing the knowing and getting to know, is the most quintessentially deep and human thing we can do. Each day is a great gift. Each day is a miracle. <br />
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So, what are we going to learn, you and I, on this most precious day in the history of the universe? What new horizon and opening up awaits us, today, and tomorrow? The most mundane thing can be a window into wonder, and even joy, if we are truly awakening and paying attention to what is, what arises, and what passes away.<br />
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-45949914483440724222013-01-15T14:33:00.000-08:002013-01-15T14:33:36.440-08:00Catfish Prayers<div class="separator" style="clear: both; text-align: center;">
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They sit and stare, goggle-eyed,<br />Waiting patiently at the aquarium glass<br />Whiskered catfish<br /><br />I sometimes wonder<br />What they feel in their little catfish hearts<br />It seems to me that often they sit there praying,<br />In their catfish way,<br />Whiskered mouths moving in wordless appeal<br />For that glorious miracle of the food pebble<br />Descending like manna from above,<br />Mystery incarnate!<br /><br />“Desire is prayer, ” a wise woman wrote,<br />But the Buddha said “Desire is suffering. ”<br />Who is right? I think they both are,<br />But my praying catfish,<br />Innocent in desire,<br />Only know their sinking tablets<br />As grace incarnate…<br />
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Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0tag:blogger.com,1999:blog-8501554222609341069.post-32657513530905837772013-01-03T14:16:00.002-08:002013-01-03T14:16:27.886-08:00Looking Into Fear — A Simple, Skillful Practice<div class="separator" style="clear: both; text-align: center;">
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My dharma worked today is focused on noting
when I act or think or move or feel out of fear. Fear is not always
blatant, but subtle, and if we have become habituated to our own
special, private fears, then they can become invisible to us, except for
their constant drain on our energies and freedom, and even that we may
come to accept as "normal."<br />
<br />
Becoming mindful, looking into what might lie behind some impulse to
act, or not to act, I can begin to see the causes, subtle and blatant,
for acting out of fear.<br />
<br />
Do I do, or not do, something because I am afraid of another's
reaction? Do I do or not do something because it triggers hurtful,
painful memories? What's going on? Can I become present, using the
breath as an anchor, and pay attention to the arising of thoughts,
feelings, and actions?<br />
<br />
When I become mindful and pay attention, and note some fear behind
some thought or impetus to act, or not act, I simply note: "fear." And
then, I with that gentle touch, I come back to the breath, smile, and
welcome the presence... of <em>presence</em>.<br />
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At times I may feel it's skillful to pursue
some fear deeper, to dig at roots, or it just may be enough to note
"fear" and go back to the breath. We have to determine that ourselves,
and there's no skill in re-traumatizing ourselves when we are not ready
to gently, compassionately, and yes, bravely, explore some fear. If we
dig deep, and "monsters" arise, then note "monsters," and come back to
the breath! Lol!<br />
<br />
Note, perhaps, also, "aversion," and come back to the breath.
Aversion is as much a "stuck" place as "clinging" is, though they might
seem to be opposites. We can define a fearful self with what we are
adverse to as much as by what we cling to. No matter! Just pay
attention, note, "aversion," note "fear," and sometimes, yes, note
"monsters," and gently come back to the breath, smile to yourself, and
return to presence, or sati, as the Buddhist terms it.<br />
<br />
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I've been doing this work this morning and
afternoon, and it's been a good work, and I'm amazed at how much of what
I do is motivated or governed by various subtle forms of fear. By
working on mindfulness, presence, sati, I am able to note cause and
effect -- which is all "karma" really is -- and see how I bind myself,
and how I can unbind myself. The practice is simple, but profound, and
of course, one could just as well focus on some other <i>kilesa</i> (hindrance)
like anger -- i. g, noting what is done out of anger, or feelings of
worthlessness, or self-hate.<br />
<br />
Whatever we decide to take note of, the big thing is to have a "safe
place" one can return to again and again, and for me, and many in the
dharma, that safe place is the breath as an *anchor* for something even
bigger and more profound -- attention, mindfulness, *presence* itself.
(People sometimes must think Buddhists are "Breathologists," with all the
emphasis on the breath! But actually, the breath is merely a kind of
reference point, an anchor, a re-orienting place, a finger pointing at
the big "moon" of presence, openness, sensitivity, itself.)<br />
<br />
I hope these ideas from my practice today are helpful to you, and
that they encourge you to look into fear -- or any other abiding subtle
or blatant presence or mental state -- in order to "unbind" and to
breathe into, relax into, being itself, which is really quite fine and
happy and at peace, just as it is. And that's the ground, the meeting
place, the true home, of you, and me, and all of us.<br />
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<div style="text-align: center;">
<a href="http://mettarefuge.wordpress.com/" target="_blank"><span style="font-size: x-small;">For more in-depth dharma articles and instruction, visit: METTA REFUGE</span></a></div>
<div style="text-align: center;">
<b><span style="color: #990000; font-size: x-small;">♡♡♡</span></b></div>
Steve Goodhearthttp://www.blogger.com/profile/11550012131902445360noreply@blogger.com0