Not just science or religion - Accepting Uncertainty

There is no need for science to be fundamentalist any more than there is a need for religions to be fundamentalist. Fundamentalism springs from a desire for certainty, but many religious people and many scientists know that this cannot be achieved by beings with limited minds and experience such as ourselves.

- Rupert Sheldrake, "A Question of Faith"

Received as Daily Dharma from Tricycle.com on the 20th of May 2013

---

It's not just about science or religion either - it is easy to find that our everyday views and opinions ossify in our desire for certainty. And with this we become more rigid and less supple, less flexible. If we continue in this way without stepping back to reflect and to soften ourselves periodically, life becomes more difficult and vexatious - for ourselves and for those we interact with!

The Self-Destructiveness of Anger

When you give in to aversion and anger, it’s as though, having decided to kill someone by throwing him into a river, you wrap your arms around his neck, jump into the water with him, and you both drown. In destroying your enemy, you destroy yourself as well.

- Chagdud Tulku Rinpoche, "Putting Down the Arrow"

Received as Daily Dharma from Tricycle.com on the 19th of May 2013

---

I always love these kind of reminders from Buddhist teachers when it comes to anger. It is perhaps most apparent to me personally when I get angry with my immediate family. Being angry and feeding the anger immediately causes hurt and pain for the whole family, myself included!

Outside the Story

Our lives are meaningless if we take meaning for a coherent narrative plot of some sort. When we strain to make our lives otherwise, we're merely telling ourselves a story. You and I don't manifest in the universe as meaning, we manifest as living human beings. We're not here to represent something else. We're here in our own right.

- Lin Jensen, "Wash Your Bowl"

Received as Daily Dharma from Tricycle.com on the 7th of February 2013

---

Yes. We humans love adding narrative and meta-narrative to our lives. And then thinking that the story 'means something'.

The Path is Personal and Intimate

It is essential at the beginning of practice to acknowledge that the path is personal and intimate. It is no good to examine it from a distance as if it were someone else’s. You must walk it for yourself. In this spirit, you invest yourself in your practice, confident of your heritage, and train earnestly side by side with your sisters and brothers. It is this engagement that brings peace and realization.

- Robert Aitken Roshi, "The Teacher in Everything"

Received as Daily Dharma from Tricycle.com on the 12th of June 2011

---

I think Robert Aitken Roshi makes an important point here: "It is this engagement that brings peace and realization." Not some amazing 'spiritual experience', not meditating for hours on end, not cracking a particular Koan, not receiving a nice pat on the head from the teacher, not taking vows, not becoming a monastic... although of course all these things will bring about their own results.

It is the genuine hard work and engagement with something that has deep personal meaning that brings peace and realization.

The Way Things Are

One of the main pursuits of Buddhism is to bridge the gap between the way things appear and the way things are. That approach does not come just from a curiosity to investigate phenomena. It arises from the understanding that an incorrect perception of reality inevitably leads to suffering.

- Matthieu Ricard, "Why Meditate?"

Received as Daily Dharma from Tricycle.com on the 4th of May 2011

---

It's always good to be reminded of what the purpose of practice is and isn't. And to keep things simple.

What is True Freedom?

When I look for freedom today I find it not in fantasy or in dreams, but in my sitting practice. What kind of freedom is it that exists in doing nothing? It is the freedom not to interfere or react. It is the freedom to merely observe. I don’t have to judge the trauma that arises in mind. I don’t have to get involved with the hundred narratives that might try to occupy my mind during the day. In not clinging to thoughts and ideas, wants and desires, hatreds and resentments, the bondages of my most negative thoughts and emotions have faded into a haze that still arises but no longer dominates my life. I have found freedom: it is the freedom of nonattachment, the freedom to not cling and to not resist. It is the freedom to allow myself to be with myself.

- Ananda Baltrunas, "A Prison of Desire"

Received as Daily Dharma from Tricycle.com on the 19th of December 2010

---

There seems to be vast plethora of people and websites around these days promising freedom in some form or another. These usually amount to e-books, on-line course, coaching and the like to help you leave your current job and become "free" by emulating the person or website offering the advice. Some of it could well be very valid and useful advice and guidance, getting out of an unpleasant job might well be a first step to gaining some clarity in life, writing about and sharing your skills with other in a helpful way is usually a good thing. Travelling to experience difference places and cultures is also usually a good thing.

However, as Ananda Baltrunas sets out very clearly, true freedom comes from not having to interfere or react to whatever arises in life. Leaving a job, becoming self-employed, earning a passive income on-line, travelling to different places - all of these still have in place the one key limitation of your freedom: you!

Find the freedom to be yourself without clinging or resisting though and it won't matter if you are employed, self-employed, unemployed, at home or abroad, you won't be a problem for yourself! That way, you can truly focus your energy on doing the work that you know matters most, whatever that might be.

Be Grateful to Everyone

Gratitude does not seem to be that front and central nowadays. Instead of appreciating what we have, we keep focusing on what we do not have. We are filled with grudges and resentments and have strong opinions about what we deserve and what is our due. We may be taught to say “Please” and “Thank you,” but what have we been taught about appreciation? In our commodified world, we see things as material for our consumption. We don’t ask, we just take. And in the blindness of our wealth and privilege, we don’t see how much we have to be grateful for. We take all that we have for granted and we live in a very ungrateful world... I think we need to work on our basic gratitude, first. Simply adding this dimension to the way we view things would be a great improvement.

- Judy Lief, "Train Your Mind: Be Grateful to Everyone"

Received as Daily Dharma from Tricycle.com on the 25th of December 2010

---

And gratitude takes practice. We started a gratitude practice in our family a while back now: at every meal we all hold hands and each share something we are grateful for. We usually eat together at the table and this helps us to slow down and connect, it helps our time together and our eating to be more mindful. Sometimes we are grateful for the food, sometimes for each other, sometimes for something planned but yet to happen, after a little practice it's easy to find something to be grateful for. After all, the very fact that we can sit together and share a meal means we that have so very much to be grateful for.

Humility: Breath is Truth

Some people practice throughout their entire lives just by paying attention to breathing. Everything that is true about anything is true about breath: it's impermanent; it arises and it passes away. Yet if you didn't breathe, you would become uncomfortable; so then you would take in a big inhalation and feel comfortable again. But if you hold onto the breath, it's no longer comfortable, so you have to breathe out again. All the time shifting, shifting.

- Sylvia Boorstein, "Body as Body"

Received as Daily Dharma from Tricycle.com on the 27th of December 2010

---

A gentle nudge towards humility - we don't need a special and challenging Gongan (Koan) or Huatou, we don't need bells and gongs, we don't need to sit in a special posture - we have everything we need in this body to practice and to wake up.

Is enlightenment possible for laypeople?

Often we feel our everyday secular lives are in conflict with our pursuit of the teachings. How possible is it really for one who goes to work every day, has demanding familial obligations, lives among countless distractions?...

If somebody renounces the world, lives in a monastery, and studies the Buddhist teachings, they become learned and a very gentle, accomplished person; that’s... not very surprising. That’s their job; that’s what they spend all their time on. But if a layperson receives the pithy instructions on how to be able to practice the heart of the Buddha’s teachings during daily life situations, and then with sincerity and perseverance practices that, in every single moment, with mindfulness and with some kind of real integrity, and then achieves awakening while taking care of obligations, one’s duties, and one’s family, and so forth, that is truly surprising, because that’s difficult. And yet there are the profound instructions of Mahamudra and Dzogchen that are designed in such a way so that this is possible. As a matter of fact, there have been a huge number of laypeople in India and in Tibet who not only attained levels of enlightenment, in other words, became really accomplished, but also some who, at the time of death, left behind what is called the “rainbow body” as a manifest sign of complete enlightenment.

- Chokyi Nyima Rinpoche, "Keeping a Good Heart"

Received as Daily Dharma from Tricycle.com on the 14th of December 2010

---

Good news then for all lay practitioners, it's hard work but it's possible. Keep on practicing with sincerity and perseverance, mindfulness and integrity.

Don’t get swept away by emotions

If you are a good horseback rider, your mind can wander but you don’t fall off your horse. In the same way, whatever circumstances you encounter, if you are well trained in meditation, you don’t get swept away by emotions. Instead, they perk you up and your awareness increases.

- Pema Chodron, "Bite-Sized Buddhism"

Received as Daily Dharma from Tricycle.com on the 10th of November 2010

---

My experience of this kind of increase in awareness is when I manage stay in the present, in any situation. At work, at home, on the train, in conversation, when a particular emotion arises and I am aware of it while staying in the present, there is a heightened feeling of being alive and in a kind of flow. Not being swept away. Riding the flow. Not following a particular emotion off into one story or another. And as Pema Chodron indicates, this applies across the board, not just to emotions. Emotions are strong distractions from the present for some people and in some circumstance, but for other people and at other times, phone calls, gossip, questions, the weather etc can be strong distractions.

I can easily be pulled away from the present when I am at work and it seems that phone calls and emails are piling up an endless list of tasks to do. I can easily fret and worry and turn away from the tasks at hand for a comforting distraction. And yet, when I stay present, the flow of emails and phone calls and requests for attention from colleagues can perk me up and I can dance with liveliness through all the tasks that need doing. I can ride on the flow of the present moment with just what is in front of me.

Each bow is a chance to wake up #openpractice

Bowing is the act of our small self bowing to our true self. Our small self is the “I, my, me” that feels like a separate person. Our true self has no idea of being separate, because it is before all ideas and thinking. Each bow is a chance to wake up from the illusion that we are somehow separate from the universe. In the physicality of palms touching the mat, of knees on the ground, and of standing up again, there is only the activity of bowing.

- Jane Dobisz, "Up and Down"

Received as Daily Dharma from Tricycle.com on the 21st of November 2010

---

In the full article Jane Dobisz shares that she does 300 prostrations (bows) each morning on a retreat and that Zen Master Seung Sahn did 1000 daily for a considerable number of years. 300 is quite something I imagine, having only ever done 108 prostrations in each session myself, let along 1000!

I have also read that for a considerable period of time during his early training Chan Master Sheng-yen did 500 prostrations each morning on top of his extensive monastic duties.

There is something incredibly powerful about bowing or prostrating that the quote above picks up on. As it notes in the full article, "We in the West don’t bow to anything or anyone. Not to God, not to Buddha, not to our parents, not to each other." And because of this, it seems to me that there is an enormous richness of practice and of life itself that we miss out on. And that is why my forehead will be on the floor 108 times tomorrow morning, as it was today...

Instant gratification

Consumer culture is modeled on instant gratification. We say we want a close relationship with a spiritual mentor, but when that mentor’s guidance challenges our desires or pushes our ego’s buttons too much, we stop seeking it. At the beginning of our practice, we profess to be earnest spiritual seekers, aiming for enlightenment. But after the practice has remedied our immediate problem - the emotional fallout of a divorce, grief at the loss of a loved one, or life’s myriad setbacks - our spiritual interest fades, and we once again seek happiness in possessions, romantic relationships, technology, and career.

- Bhikshuni Thubten Chodron, "Shopping the Dharma"

Received as Daily Dharma from Tricycle.com on the 23rd of October 2010

---

What Bhikshuni Thubten Chodron writes is indeed very true for so many people. And at the same time it is so often true for myself, and no doubt others, in a more immediate sense even though we continue to practice diligently after "the practice has remedied our immediate problem." When our teacher challenges us or our practice challenges us, who hasn't thought: "This isn't what I wanted for a spiritual practice"? And who hasn't been tempted after a marvellous experience of one kind or another to avoid further practice for a while to dwell on the experience and cherish it? "Best not meditate again too soon in case it turns out terrible and I forget the wonderful experience I just had!" Or the opposite: "Back to the cushion, I want some more!"

Instant gratification.

It's what so much of our current culture is about, it takes a concerted effort to turn away from it, to go against the stream. But if we want ourselves and others to be free, what choice do we have, really?

The big problem with meditation

Emptiness simply means an absence of reactivity. When you relate to somebody, there's not you and me and your little mind running its little comparisons and judgments. When those are gone, that is emptiness. And you can't put it into words. That's the problem for people. They think there's some way to push for an experience such as emptiness. But practice is not a push toward something else. It's the transformation of your self. I tell people, "You just can't go looking for these things. You have to let this transformation grow." And that entails hard, persistent, daily work.

- Charlotte Joko Beck, "Life's Not A Problem"

Received as Daily Dharma from Tricycle.com on the 27th of October 2010

---

Really this is the big problem with meditation. It "entails hard, persistent, daily work" and nobody else can do it but yourself. I like that Charlotte Joko Beck tells it straight as it is. I could also break it down to two aspects - 1. Getting yourself to the cushion everyday, 2. Sticking to the method throughout the allotted time period. Daydreaming, even 'unpleasant' daydreams can be incredibly enticing.

Inconvenience or Opportunity?

Spiritual practitioners thrive in unpredictable conditions, testing and refining the inner qualities of heart and mind. Every situation becomes an opportunity to abandon judgement and opinions and to simply give complete attention to what is. Situations of inconvenience are terrific areas to discover, test, or develop your equanimity. How gracefully can you compromise in a negotiation? Does your mind remain balanced when you have to drive around the block three times to find a parking space? Are you at ease waiting for a flight that is six hours delayed? These inconveniences are opportunities to develop equanimity. Rather than shift the blame onto an institution, system, or person, one can develop the capacity to opt to rest within the experience of inconvenience.

- Shaila Catherine, "Equanimity in Every Bite" (Fall 2008)

Received as Daily Dharma from Tricycle.com on the 19th of April 2010

---

This is the timely reminder I got today - the day I found out that my flight (tomorrow) to Taiwan for my wedding has been cancelled due to the ash from the Iceland volcanic eruption. Practice is never anywhere other than right here and now - in the thick of this stress, worry and anxiety!

The "Helper" Syndrome

One of the themes of practice is the gradual movement from a self-centered life to a more life-centered one. But what about our efforts to become more life-centered—doing good deeds, serving others, dedicating our efforts to good causes? There’s nothing wrong with making these efforts, but they won’t necessarily lead us to a less self-oriented life. Why? Because we can do these things without really dealing with our “self.” Often our efforts, even for a good cause, are made in the service of our desires for comfort, security, and appreciation. Such efforts are still self-centered because we’re trying to make life conform to our picture of how it ought to be. It’s only by seeing through this self—the self that creates and sustains our repeating patterns—that we can move toward a more life-centered way of living.

- Ezra Bayda, from “The ‘Helper’ Syndrome,” Tricycle, Summer 2003 (unfortunately subscriber access only)

Received as Daily Dharma from Tricycle.com on the 11th of November 2009

---

A tricky koan: when we see our motivation behind a good deed is actually self-centred, should we still act?

Looking for Meaning

As long as we insist that meditation must be meaningful, we fail to understand it. We meditate with the idea that we’re going to get something from it - that it will lower our blood pressure, calm us down, or enhance our concentration. And, we believe, if we meditate long enough, and in just the right was, it might even bring us to enlightenment.

All of this is delusion.

- Steve Hagen, from “Looking For Meaning,” Tricycle, Fall 2003

Received as Daily Dharma from Tricycle.com on the 12th of November 2009

---

Mañjuśrī's sword wielded by Steve Hagen! This is something I frequently remind myself of - stop trying to get something, stop trying to add meaning: just meditate. Or just eat. Or just do the dishes. Etcetera.

Spiritual Experiences and Spiritual Realizations

In Buddhism, we distinguish between spiritual experiences and spiritual realizations. Spiritual experiences are usually more vivid and intense than realizations because they are generally accompanied by physiological and psychological changes. Realizations, on the other hand, may be felt, but the experience is less pronounced. Realization is about acquiring insight. Therefore, while realizations arise out of our spiritual experiences, they are not identical to them. Spiritual realizations are considered vastly more important because they cannot fluctuate.

The distinction between spiritual experiences and realizations is continually emphasized in Buddhist thought. If we avoid excessively fixating on our experiences, we will be under less stress in our practice. Without that stress, we will be better able to cope with whatever arises, the possibility of suffering from psychic disturbances will be greatly reduced, and we will notice a significant shift in the fundamental texture of our experience.

- Traleg Kyabgon Rinpoche, “Letting Go of Spiritual Experience,” Tricycle, Fall 2004

Received as Daily Dharma from Tricycle.com on the 22nd of November 2009

---

A very good distinction to bear in mind and help us stay grounded in practice and in daily life.

Bricks in the Mud

Finding happiness is mostly a matter of perspective.

I remember one afternoon as I was sitting on the steps of our monastery in Nepal. The monsoon storms had turned the courtyard into an expanse of muddy water, and we had set out a path of bricks to serve as stepping-stones. A friend of mine came to the edge of the water, surveyed the scene with a look of disgust, and complained about every single brick as she made her way across. When she got to me, she rolled her eyes and said, “Yuck! What if I’d fallen into that filthy muck? Everything’s so dirty in this country!” Since I knew her well, I prudently nodded, hoping to offer her some comfort through my mute sympathy.

A few minutes later, Raphaele, another friend of mine, came to the path through the swamp. “Hup, hup, hup!” she sang as she hopped, reaching dry land with the cry, “What fun!” Her eyes sparkling with joy, she added: “The great thing about the monsoon is that there’s no dust.” Two people, two ways of looking at things; six billion human beings, six billion worlds.

- Matthieu Ricard from "A Way of Being."

Received as Daily Dharma from Tricycle.com on the 29th of December 2009

---

Matthieu Ricard presents such gentle, warm and humorous wisdom. More often than not I would seek to offer a different way of viewing the world to the first friend, rather than mute sympathy - with predictable results! Another opportunity to bring awareness to the impulse before the action take place.

Untie the Boat

When we first brought one of our teachers to the States, we asked him what he thought of the American dharma scene. We had started these different centers and were very proud of what had happened. He said that he thought it was wonderful but that sometimes American practitioners reminded him of people sitting in a boat rowing very strenuously, with great sincerity and effort, but refusing to untie the boat from the dock. He said we reminded him of that in our fixation on transcendental experiences to the neglect of a sweeping view of how we're behaving day to day, how we're speaking to our family members, how we're taking care of one another, or whatever. That's why I think it is tremendously important to continually open and expand our understanding of where freedom is and where the dharma lies.

Sharon Salzberg, "The Dharma of Liberation," from the Spring 1993 Tricycle. Read the complete article.

Received as Daily Dharma from Tricycle.com on the 24th of December 2009

---

A very nice reminder that spiritual practice can easily be compartmentalised and seen as separate from our life, rather than living our whole life as our spiritual practice. Also a good reminder to check now and then to see if we are too busy chasing enlightenment to look after the people and things around us that need attention.

Regret, Not Guilt

The difference between guilt and regret is that the guilt never faces the wrongdoing straightforwardly. There's just this strong emotion of "I wish it hadn't happened. I wish I hadn't done it. I wish I had never gotten angry." Or, "I wish I hadn't done that embarrassing thing," and so on. Regret is the opposite of guilt. We acknowledge it, we expose to ourselves that we have done something harmful, and how it came about from our ignorance, but we don't get caught in emotions or story lines.

Dzigar Kongtrul Rinpoche, Tricycle, Winter 2004

Received as Daily Dharma from Tricycle.com on the 1st of August 2009

---

I read this extract with delight, it pinpoints the difference between guilt and regret so clearly. More clearly than I had previously understood in fact! And I can see it and relate to it directly. At points in my life I have felt guilt, however, in more recent times on retreat I have felt very deep regret over past actions and it feels so very different. Somehow bigger and stronger while also humble and vulnerable at the same time.

The clarity of facing something directly.