Revoked: Jan 24, 2022

Monday, January 24, 2022

Via Daily Dharma: Pulling at the Root

Only when we clearly see the thirst of craving—the underlying cause of suffering—are we able to quench it.

Andrew Olendzki, “What’s in a Word? Vipassana”

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - January 23, 2022 💌

I don’t believe it’s all-important to be what our culture calls “optimal.” Before the stroke, I wrote a great deal about the terrible things that can happen in aging, and how to cope with them. Now I’m happy to say that having gone through what some would view as the worst, it’s not so bad after all.

Getting old isn’t easy for a lot of us. Neither is living, neither is dying. We struggle against the inevitable, and we all suffer because of it. We have to find another way to look at the whole process of being born, growing old, changing, and dying, some kind of perspective that might allow us to deal with what we perceive as big obstacles without having to be dragged through the drama.

It really helps to understand that we have something — that we are something — which is unchangeable, beautiful, completely aware, and continues no matter what. Knowing this doesn’t solve everything — this is what I encountered and told about in “Be Here Now,” and I’ve still had my share of suffering. But the perspective of the soul can help a lot with the little things, and it is my hope that you’ll be able to take from this book some joy in being “still here.”

Recently, a friend said to me, “You’re more human since the stroke than you were before.” This touched me profoundly. What a gift the stroke has given me, to finally learn that I don’t have to renounce my humanity in order to be spiritual — that I can be both witness and participant, both eternal spirit and aging body. The book’s ending, which had eluded me, is now finally clear. The stroke has given me a new perspective to share about aging, a perspective that says, “Don’t be a wise elder, be an incarnation of wisdom.” That changes the whole nature of the game. That’s not just a new role; it’s a new state of being. It’s the real thing.

At nearly seventy, surrounded by people who care for and love me, I’m still learning to be here now.

– Excerpt from Still Here: Embracing Aging, Changing and Dying by Ram Dass

Via Dhamma Wheel | Right View: The Noble Truth of Suffering

RIGHT VIEW
Understanding the Noble Truth of Suffering

When people have met with suffering and become victims of suffering, they come to me and ask me about the noble truth of suffering. Being asked, I explain to them the noble truth of suffering. (MN 77) What is suffering? (MN 9)

Sickness is suffering. (MN 9)

Reflection

While nobody would wish illness on another person, times of ill health or affliction are often excellent opportunities for practice. The scope of our experience contracts, sometimes to a very small point of breathing in and out, or to a specific part of the body that is in pain. Illness and affliction focus our attention and force us to abandon much that is taken for granted in times of health. This is where we all come face to face with suffering.

Daily Practice

Scan your body with your awareness and check in to see if there is anywhere you are experiencing pain or discomfort. Few of us are entirely free of any instance of distress. Rather than trying to overlook or avoid the discomfort, turn your attention deliberately to it. There is something to learn here, something to see and understand. If you can’t find any pain, be grateful for that.

Tomorrow: Cultivating Lovingkindness
One week from today: Understanding the Noble Truth of the Origin of Suffering

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Questions? Visit the Dhamma Wheel orientation page.

Via Tricycle // Ask a Teacher: When Is a Buddha Statue Appropriate or Offensive?

Ask a Teacher: When Is a Buddha Statue Appropriate or Offensive?
By Vanessa Zuisei Goddard

Is the Buddha statue in your favorite yoga studio offensive? A Zen teacher turns to the Buddha’s own words for guidance in answering this question.

Via Daily Dharma: What’s Done Is Done

The future is an illusion, the past is now a dream, and the only reality we have access to is the present. In that light, self-forgiveness is the willingness to stop trying to fix our past or make it better. It is giving up all hope of improving that which has already happened. What is done is done.

Mark Coleman, “Why Are We So Hard on Ourselves?”

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Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Mental Objects and the Fourth Jhāna

RIGHT MINDFULNESS
Establishing Mindfulness of Mental Objects

A person goes to the forest or to the root of a tree or to an empty place and sits down. Having crossed the legs, one sets the body erect. One establishes the presence of mindfulness. (MN 10) One is aware: "Ardent, fully aware, mindful, I am content." (SN 47.10)

When ill will is internally present, one is aware: "Ill will is present for me." When ill will is not present, one is aware: "Ill will is not present for me." When the arising of unarisen ill will occurs, one is aware of that. And when the abandoning of arisen ill will occurs, one is aware of that. . . . One is just aware, just mindful: "There is a mental object." And one abides not clinging to anything in the world. (MN 10)

Reflection

The second of the five hindrances is ill will, which, like the first hindrance, sense desire, is a mental state that arises and passes away from time to time. Highlighting this factor in the swirl of experience and noticing when it is present and when it is not helps us realize that the annoyance we often feel is a fleeting phenomenon. This in turn gives us the ability to abandon that annoyance. We need not give in to it.

Daily Practice

Annoyance is a good way of practicing with ill will, because it is a mild form of it. Anger, hatred, and fear are more charged and thus more difficult to work with. See if you can notice when you are annoyed and also when you are not. See how annoyance is just a state that arises and therefore is a state you can let go of. Instead of holding on to the justification for the annoyance, see if you can just let it go and "abide without clinging."

RIGHT CONCENTRATION
Approaching and Abiding in the Fourth Phase of Absorption (4th Jhāna)

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters into and abides in the fourth phase of absorption, which has neither-pain-nor-pleasure and purity of mindfulness as a result of equanimity. The concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. (MN 4)

Reflection

This state of mind is the culmination of the four stages of absorption and represents the consummation of the meditative enterprise of focused, one-pointed awareness. With the mind thus purified of its imperfections it is capable of seeing clearly, and by becoming "malleable" and "wieldy" it can be used as a tool to penetrate the many distortions and delusions that normally prevent us from understanding the true nature of things.

Daily Practice

Allow your Sunday sitting meditation to slowly and gently mellow into a profound state of equanimity. The mind is steady and bright but also imperturbable in the sense that there is nothing in your inner or outer experience that is going to evoke an episode of yearning or aversion. Equanimity is balance, an evenly hovering attention. Notice also in this passage that equanimity is said to be the means of purifying mindfulness.

Tomorrow: Understanding the Noble Truth of Suffering
One week from today: Establishing Mindfulness of Body and Abiding in the First Jhāna

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Questions? Visit the Dhamma Wheel orientation page.