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" What is commonly referred to as a ‘calm mind’ or a ‘mind integrated in samādhi’ is a state of inner stability that is no longer associated with the meditation object, which merely prepared the mind by holding it steady. Once the mind has entered into samādhi, there exists enough momentum for the mind to remain in this state of calm, independent of the preparatory object, whose function is temporarily discontinued while the mind rests peacefully.

Later on, when the mind withdraws from samādhi, one can focus attention on a dhamma theme (Buddhist teachings). When this is practiced consistently with dedication and sustained effort, a mind long steeped in dukkha (stress, suffering, dissatisfaction) will gradually awaken to its own potential and abandon its unskillful ways. The struggle to tame the mind, which one experiences in the beginning stages of training, will be replaced by a keen interest in the task at hand. "

- Ajaan Maha Boowa Ñanasampanno (Acariya Mun - A spiritual biography)

I will live filling this whole field of experience with feelings of love, empathy, and goodwill.
Above, below, all around, without limit – I will suffuse this entire field of awareness with beauty.
May it uplift myself and all beings everywhere, in all directions and dimensions, across all of time and space.
I will abide in this dwelling, make it my home:
A kindness that is abundant, exalted, immeasurable.
A blessing that is without hostility or greed.

I will abide filling this entire field of awareness with equanimity.
Above, below, all around – pervading it with a bigger view.
Hold it without clinging, without suffering or preference.
With clarity, wisdom, balance and composure.
May it bring calm to myself and all beings everywhere.
I will abide in this dwelling, I will make it my home:
An equanimity that is abundant, exalted, immeasurable.
A blessing without resistance to what is outside my control.

The breezes at this time of year are very pleasant.  And the blackbirds and song thrushes are singing all around and it is beautiful. I enjoy having my window open or sitting outside, and being absorbed in it all, lifts up my heart.

The air kasina is great to practise at this time of year, in the Northen hemisphere at least. We have lots of breezes at the moment. Air kasina is basically breath meditation, but there's a component to it which isn't often taught. Which is to focus on the sensation and feeling of the air element as it touches the skin, and notice how that affects the mind. Apparently in ancient times a monk wanting to learn the air kasina would find a cave high in a mountain where there was a breeze and practise there. In modern times, one can practise this in any location with a plug in fan (-:

The fresh air can feel invigorating, and this feeling of invigoration is a breath nimitta. A tactile nimitta, some people get a visual nimitta, but for me the nimitta is always a tactile feeling. In Pali, nimitta means sign. And in this context it is the sign of the air element in the mind; or the effect that the air element has on the mind. It is a mind-generated phenomena, an internal feeling created in response to the air element.

If you stay centred with the nimitta it grows stronger and will expand and fill the whole body, which feels very pleasant and healing. One then keeps intending to stay with it, sustain it, soak the entire body with the tranquility and happiness. This can be challenging to do at first, but it gains momentum over the long term. With consistent practise the nimitta and the feeling of joy and pleasure grows, snowballs, and becomes more effortless and automatic. This is how the mind works, how we create sankharas. Samhadi begets more samhadi, i.e. what we practise grows stronger and becomes a habit, which then carries a momentum and energy of its own that continues and grows deeper.

After many hours of practise, one will be able to bring the air nimitta up at will, without needing a breeze. One can just incline the mind towards it and it will appear. Even the slightest zephyr of air movement in a room will bring it up. Sometimes one can go into absorption just watching the air blowing through the leaves of the trees and plants, or from the ripples it makes on the surface of water. It feels like magic, but it is just how the mind works. The same thing can happen when meditating on any other element, a colour, or on love. One will start to notice it more and more in the world around them and find this will bring up the samhadi associated with it. 

A teacher told me that for those brief moments when people take a break from being in a stuffy room and stand outside and enjoy the feeling of the breeze on their faces. For those brief moments those people have been practising breath meditation. He added that when it comes to samhadi, the Buddha says, use the low-hanging fruit. Find that which comes natural and then make it into something supernatural (-:

Another handy tool I am using a lot more lately is single-pointed attention, for when the energies of the mind start to get a bit intense throughout the day. It is a handy tool, and it does help to calm down frenetic thought energies. Moments of single-pointed attention can help slow the mind down, and then it is easier to replace negative thoughts with ones of love and equanimity instead. 

At the moment I like practising staying with the breath, either at the nostrils, or the whole body breathing as one. I really like the air element (-: Whatever comes up that isn't the breath, I just set it aside like its useless rubbish and return to the breath and go deep into the mind with it like I am uncovering a precious jewel beneath all the rubbish.

Sometimes I label the intrusive thoughts as greed, hate, or delusion, or just say: 'I see you Mara.' Using the term 'Mara' as a catch-all for the defilements in the mind. And then I just stop following them, and centre attention back with the breath. 

Sometimes if I get it right, I can find a peaceful empty place deep in the centre of the mind, like a cave, and it feels safe to go there, the energies of the mind become like the rain falling outside, and I am not affected by them. Or it feels like I am sitting on the ocean floor and way above me is the surface of the water, like the surface level of the mind, constantly moving as it ripples and changes, but I am far below it, perfectly still and at ease like a contented rock.

Another technique I learnt at a retreat recently, is to use the word 'mind' to watch the mind. You just keep repeating the word 'mind' over and over in the mind (-: I know it sounds like a tongue twister. One uses the word 'mind' as a reminder that one is watching the mind. 

One keeps centring one's attention with the word 'mind' and as one does this, one watches the process of thought making. Any distracting thoughts that arise just push them aside using the thought 'mind'. 

As one repeatedly says the word 'mind', one uses it as a tool to get to the source of thoughts, how they are generated, where they come from. Keep pushing away the distracting thoughts that arise like water sprouting out of a fountain and go deep and look for the source of the water in the fountain. What is it that keeps generating these thoughts? Keep intending to go deeper, and keep looking for the source.

 It feels hidden at first, like an inpenetrable blackness that thoughts just mysteriously bubble out of. But after a while and lengthy practise, you start to see the intentions behind the thoughts, and if you go deeper still there is craving. One can watch the less intrusive thoughts that bubble up in peripheral awareness, and as one does, one can start to see that they are sankharas, mental formations created from repeated intentions in the past, that have now developed their own momentum and energy, and become habits. And as you go deeper, it is like going back in time, and more of what was hidden previously starts to become visible and one's awareness of the mind grows.

 If saying the word 'mind' over and over gets tiring, which it can. Just have a rest and practise breath meditation, till one feels settled and calm enough to start watching the mind again.

Eventually one can let go of repeatedly thinking the word 'mind' and no longer need to use an anchor to watch the mind. Like someone sitting serenely under a tree watching a stream flow by in front of them. The stream in this metaphor is the contents of the mind, and one remains at ease, and still, anchored in deep composure, watching the contents of the mind as they flow and change. Not clinging to any of it, just watching without reacting to it or getting involved in it. And as one does this, one starts to see that the mind is always changing, that it is inconstant, impermanent.

 This is a kind of samhadi, not as deep as jhana, but it is a pleasant and empowering state of mind and insightful. Occasionally one gets distracted by the contents of the mind, and without realising it, one has waded into the stream and started identifying with it all again and is getting swept away by the currents of longing and aversion. Don't stress, it happens, depending on how long one has been caught up in the contents of the mind, one may need to go back to the breath or repeating the word 'mind' to bring some stillness and composure back. 

'This is the direct path for the purification of beings. For the overcoming of sorrow and lamentation. The disappearance of pain and grief. And the realisation of nibanna.

Namely the four foundations of mindfulness.' - the Buddha

Foundation number one: Mindfulness of the body

• Awareness of the four postures: walking, standing, sitting, and lying down.
  ..
• Mindfulness of breathing. (anapana-sati)
  ..
• Sati-sampajanna. Awareness of the present moment. Knowing where one is. What one is doing. One's behaviour, of that which is appropriate, that which is non-delusion.
  ..
• Reflection on the 32 parts of the body:
  Head hair, Body hair, Nails, Teeth, Skin
  Flesh, Sinews, Bones, Bone Marrow, Kidneys
  Heart, Liver, Diaphragm, Spleen, Lungs
  Large Intestines, Small Intestines, Stomach, Faeces, Brain
  Bile, Phlegm, Pus, Blood, Sweat, Fat
  Tears, Grease, Saliva, Mucus, Oil of the Joints, Urine
  ..
• Analysis of the four elements: earth, water, fire, air. (Both within the body and outside the body.)
  ..
• The cemetery contemplations and marana-sati (mindfulness of death).
  
  

Foundation number two: Mindfulness of feelings

1. Mindfulness of pleasant feelings, mindfulness of neutral feelings, mindfulness of unpleasant feelings. Awareness of them both within oneself and within others.

2. Mindfulness of pleasant wordly feelings, neutral worldly feelings, unpleasant wordly feelings. Both within oneself and within others. I find contemplation of the eight worldly winds can be helpful here:

pain and pleasure,
gain and loss,
success and failure,
praise and blame.

3. Mindfulness of pleasant spiritual feelings, neutral spiritual feelings, and unpleasant spiritual feelings. Both within oneself and others. This is to do with the spiritual path and its fruits.

Awareness of the rising, flowing, and fading away of feelings.

Foundation number three: Mindfulness of the mind

Knowing when the mind is:

Greedy or not
Lustful or not
Angry or not
Hateful or not
Conceited or not
Selfish or not
Deluded or not
Confused or clear
Collected or scattered
Expansive or contracted
Developed or undeveloped
Meditating or not
In samhadi or not
Liberated or not

Awareness of the rising, flowing, and disappearance of these states of mind.

Foundation number four: Mindfulness of dhammas

1. The five hindrances to samhadi:

1. Longing, 2. aversion, 3. stagnation, 4. agitation, 5. doubt.

Awareness of the manifestation, origination, and disappearance of the five hindrances.

'And when one knows that these five hindrances have left the mind. Gladness arises, and from gladness comes delight, from delight one's body becomes tranquil, and with a tranquil body one feels happy.

And with happiness one's mind easily enters samhadi. And being thus detached from unwholesome states of mind one enters and remains in the first jhana...' - the Buddha (D. 2:75)

2. The five aggregates of clinging:

Identifying with the body.
Identifying with feelings.
Identifying with perceptions and memory.
Identifying with mental formations.
Identifying with consciousness.

Awareness of the manifestation, arising, and dissolution of the five aggregates of clinging.

3. The six external and six internal sense bases:

1. Eye and visual objects.
2. Ear and sounds.
3. Nose and smells.
4. Tongue and tastes.
5. Body and tangible objects.
6. Mind and mental objects.

Knowledge of them, of their arising, and the letting go of them. And through not clinging to them, the future non-arising of the fetters that originate dependent on both.

4. The seven factors of enlightenment:

Mindfulness -> Investigation of dhammas -> Energy (right effort) -> Joy -> Calm (serenity) -> Samhadi (deep stillness) -> Equanimity.

Knowledge of their presence, their arising, and their development.

5. The four noble truths

1. Knowledge of suffering (which is to be understood)

Old age, sickness and death is suffering.
Separation from those we love is suffering.
Identifying with the body, feelings, perceptions, memories, thoughts, ideas, moods/emotions, and consciousness is suffering.
Feeling regret and remorse for past actions is suffering.
Not getting what one wants is suffering.
Depression and fatigue is suffering.
Taking things personally is suffering.
and so on... 

In short, clinging to and identifying with changing (impermanent) phenomena that is outside our control, is suffering. We are all fated to become separated from what we love and hold dear. None of us have the power to stop that. Everything is transient.

2. Knowledge of the cause of suffering (which is to be abandoned)

The three aspects of craving are the cause of suffering. The Buddha describes them as:

1. craving for sense-pleasures (kama-tanha), which feeds the defilement of greed.
2. craving for non-existence (vibhava-tanha), wishing for things to be different, wishing for something not to be, not to exist. This feeds the defilement of hate or aversion.
3. craving for existence (bhava-tanha). Feeds the defilement of delusion.

(N.b. Tanha is a Pali word often translated as either craving, thirst or desire.)

(N.b. II - The five links at the centre of dependent origination can be helpful to keep in mind here: ..  sense impressions -> feelings -> craving -> clinging/identifying -> becoming ...)

When one has seen the sign of anicca (change and impermanence) at a deep level. It is hard to un-see it. It has a profound change on one. Wherever one looks, one sees the transient nature of things, and starts to naturally become disillusioned with materiality; and not as caught up by the things of the world anymore. One sees through it. Sometimes from bitter painful experience, by making poor choices and having to live with the results, which is part of learning too. Don't beat yourself up for that, we all do it. We all make mistakes. Sometimes we learn our greatest lessons from failure. 

As one gets less ignorant and wises up, one stops clinging to things, realising it is changing phenomena that is outside one's control. And then the craving starts to fade.

And with non-attachment, letting things be, letting them go, cessation occurs.

3. Knowledge of the end of suffering (which is to be realised)

Lasting peace of mind and contentment. Freedom from suffering. The realisation of nibanna, the deathless. The happiness of no longer being driven around and harassed by the defilements: greed, aversion, and delusion. This stopping, this ceasing of tanha brings relief, and frees the mind of stress and sorrow.  

The mind in its un-harassed original state is luminous, radiant like the sun coming out from the behind the clouds. (The clouds in this metaphor being greed, hate, and delusion.)

4. Knowledge of the way that leads to the end of suffering (Which is to be developed)

This is the noble eightfold path. The way that leads to the cessation of suffering. All the path factors are important. Leaving any of them out is like leaving out an important component of a motor vehicle, it won't start or be able to reach its destination if any are missing. All these parts need to work together in harmony.

1. Right view: in brief, mundane right view is knowing that good karma comes from thoughts, words, and actions of giving, kindness, and clear-seeing.
And bad karma comes from thoughts, words, and actions of greed, hate, and delusion.

Supra-mundane right view is the four noble truths. It's called supramundane because it is what leads to the four classical stages of enlightenment.

2. Right intention: Non ill-will, non-greed, non-cruelty. (The practise and cultivation of the brahma-viharas (The sublime abidings) is helpful here.)

3. Right speech: to speak truthfully, to avoid malicious and divisive speech, to refrain from harsh unkind speech, and to refrain from idle pointless speech.

4. Right action: To refrain from taking the life of any living creature. To refrain from taking that which is not given. To refrain from sexual misconduct.

5. Right livelihood: Having abandoned wrong livelihood. One continues to make one's living with right livelihood. This is an occupation or lifestyle that does not cause harm to one self or others.

6. Right effort:

In the words of the Buddha:

1. One generates the desire for the prevention of unwholesome states of mind by making effort, rousing energy, exerting one's mind, and striving.

2. One generates the desire for the abandonment of unwholesome states of mind by making effort, rousing energy, exerting one's mind, and striving.

3. One generates the desire for the arising of wholesome states of mind. By making effort, rousing energy, exerting one's mind, and striving.

4. One generates the desire for the continuance, non-disappearance, strengthening, increase, and full development of wholesome states of mind. By making effort, rousing energy, exerting one's mind and striving.

Right effort is also about tuning the energy of effort and attention so it is niether too tight, nor too loose. One has to experiment and find a sweet spot that works just right. It is like tuning a musical instrument, when you get it in tune it makes sweet music and there is progress and flow.

7. Right mindfulness:

This is the four foundations of mindfulness.

Having removed longing and dejection in regard to the world.

1. One abides contemplating the body as a body, ardent, clearly-comprehending (knowing), and mindful.
2. One abides contemplating feelings as feelings, ardent, clearly-comprehending, and mindful.
3. One abides contemplating mind, as mind, ardent, clearly-comprehending and mindful.
4. One abides contemplating dhammas as dhammas. Ardent, clearly-comprehending and mindful.

8. Right samhadi:

This is defined by the Buddha as the four jhanas. Four deep states of meditative absorption. The joy and pleasure described in the verses is a whole body experience. It is the feeling of the inner body.

1. First jhana: Quite secluded from the world, secluded from unwholesome states of mind (the five hindrances). One enters and remains in the first jhana. Which is accompanied by applied and sustained thought (or attention). And has the joy and pleasure born of seclusion (from the five hindrances).

(There is a bit of a wobble in the first jhana, as one keeps applying and sustaining attention to the meditation object. But after a time there comes a point when the attention becomes stable and centred with the object, then it becomes effortless. One can let go of the applied and sustained attention then, take off the stabilizers and just flow with the momentum as a mindful passenger. Mindfulness is what leads to the jhanas and remains present throughout them all.)

2. Second jhana: With the subsiding of applied and sustained thought. One enters and abides in the second jhana. Which is accompanied by self-confidence and unification of mind (deep composure). Is without applied and sustained thought and has the joy and pleasure born of samhadi.

3. Third jhana: With the fading away of joy. One abides in equanimity. And mindful, clearly-comprehending, still feeling pleasure in the body. One enters and abides in the third jhana. On account of which the nobles one say: 'One has a pleasant abiding, who has equanimity and is mindful.

4. Fourth jhana: With the dissolving of pain and pleasure, and the previous disappearance of sadness and joy. One enters and abides in the fourth jhana. Which has neither pleasure nor pain. And has mindfulness purified and born of equanimity.

Hopefully I haven't got any of that wrong. I am going from memory. This is something I chant to myself every now and then to remember the practise, it is an evolving chant, that changes and grows as I learn more.

But I find it helpful to go over what I have learnt like this. It can also help bring some faith, courage, energy and determination when I feel disheartened, or lack the motivation to practise.

After some lengthy chanting like this, it can feel easier to settle into meditation. It is a bit like sweeping the floor of the mind to make it more inclined towards samhadi.

I take up the training to be truthful.
And to speak from a deep place within.
To listen from there as well.

May I always receive others with a warm presence.
So they feel comfortable speaking their truth.

Truth is the antidote to delusion.
If there is no honesty when looking at the mind,
not much progress can be made on the spiritual path.

May I transform all these feelings of regret
for lies I've told in the past.
Into wisdom, that informs my discernment here and now.

Let me only speak the truth if it is kind, beneficial, and appropriate;
Otherwise let me wholeheartedly practise noble silence.

May I have the mindfulness and discernment
to know the right time to speak;
and the right time to remain silent.

The power of a truth can heal. There are stories in the suttas where the Buddha's disciples spoke or chanted a truth to people who were sick, (one time this included the Buddha himself when he was sick) and the power of that truth healed them.

The power of a spiritual truth can have a healing effect on the mind and body.

How does one know such a truth?
Because it resonates deep within,
Rings your entire being like a bell.

When a person hears a truth like this it can heal them.
 


 
 

A lot of my problems seem to come from mental fabrications. I.e. too much thinking. 

I keep reminding myself of this when things get dark during the unpleasant process of purification. This is not an intellectual matter. I cannot think my way out of this. I still my way out of this. 

What's needed now is to stop paying attention to thoughts, to the mood, and practise single pointed attention on a meditation object instead. Not too tight a focus and not too loose, a gentle focus that can comfortably stay centred with the object of meditation without straining the mind.

At first one has to endure the taints, the greed, aversion, dullness, restlessness, scepticism (aka the five hindrances). Through it all, sit as upright and still as possible, like the Buddha under the Bodhi tree. Without judging anything that is happening, just mindful and bringing attention back to the meditation object and keeping it there, doing this over and over, calming the body, steadying the mind. 

I use different meditation objects at different times, sometimes its the breath, other times space, other times the body, the life energy (kundalini), the emotion of metta, the perception of light, warmth, cold, a primary colour, a sound, a mantra, one of the four primary elements, there's many different meditation objects, whatever meditation object feels like a good fit at the time and holds my interest. 

After a time, the composure deepens and the senses start to settle and calm down, the thoughts fade, dissolve,and the mind becomes more and more centred, more composed and unified around the meditation object, and then secluded from the five hindrances one drops into a pleasant serenity, and this connects one with a deeper part of being, a safe place below the surface level of thoughts. Like an inner refuge. 

 It involves patience at first. One has to endure the five hindrances, endure the taints, the impurities of the mind, the longing, aversion, and delusion, the crazy thoughts, let them be, and just sit as still as possible, anchoring attention with the meditation object. It can take more than one sitting sometimes before it reaches serenity. 

I did have a powerful meditation experience though which encouraged me to keep at this. Where I reached such a state of stillness and composure that afterwards the darkness was gone, and I was in a completely different mood, like I was glowing. It showed me that this is indeed the way out of the dark night. Stillness, samhadi and equanimity. 

Window open just a crack,
Cool air on face and neck.
Warm body under blankets
Breath like the ocean waves.
Sound of traffic slices shapes through the air.
A plane passes overhead like a crackly Thunderbird.
Voices talk in the background and
I imagine I am another animal, and the vocalisations become like the mysterious utterances of another species.
I listen detached.
Breath at the centre of it all.
Even at the very centre of my being.
Which is hollow and empty like an inner cave.

There are four beautiful emotional states that can be cultivated and used as meditation objects in Buddhism, they are called the Brahma viharas (the sublime abidings). These are:

Metta (loving-kindness, friendliness, benevolence).
Karuna (concern and a wish to help those who are suffering).
Mudita (joy when other beings are happy).
Upekkha (equanimity).

Karuna is often translated as compassion. But the word 'compassion' means 'to suffer with' which is not the right way to look at karuna. Karuna does not suffer with others. It tries to help others, shows love, kindness and concern for beings who are suffering, but does not become sorrowful. To suffer with others is like seeing someone sinking in quicksand and then immediately jumping in next to them, it doesn't help either person and both end up being pulled under. It can be tricky, to find the right balance, to be able to feel empathy for others without suffering oneself.

Mudita is to feel joy when other beings are happy. Happiness is such a rare event in this life for many of us. If you see a being who is happy, then smile and enjoy their happiness too, however brief it may be. In this world happiness can be hard to find and doesn't last, so rejoice when you see it.

Equanimity is to be calm among those who are not calm. To accept the way things are without being pulled under by them. To not allow the suffering of the world to drag one down into sadness and depression, as that is no help to oneself or others. It is to keep one's composure and balance of mind even amidst the suffering in the world. This is where contemplation of the changing nature of things, of impermanence, of not-self can be helpful. There are tragic things that happen in this world, and sometimes there is nothing anyone can do to help, or put things right. One wishes those beings well, and that is a noble wish, but if one becomes depressed because of it, that is not much help to the world. There's enough sadness and sorrow, if you can become someone who keeps their head while others are losing theirs it can be a real blessing for others in difficult circumstances, and help bring peace, calm and balance to another's mind.

Feel love for all beings, help those that you can, rejoice with those experiencing happiness, and feel equanimity for the difficult things in life one cannot change, for those beings who can't be helped. Metta and equanimity is like a knife and fork, they complement each other perfectly and bring balance to the mind. The warm heart of metta and the cool head of equanimity.

Sometimes I like to give peanuts to some crows when I go out for a walk. The crows will fly down to greet me and I feel metta well up in my heart for them. I know they are hungry so I feel karuna for them. I give them some peanuts. This makes them happy, and then I feel joy seeing how happy they are to get the peanuts. Unfortunately I don't have enough peanuts to feed all the birds and there are some birds perched nearby who didn't get any, but I have nothing left to give them. I wish them metta, but accept that I can't feed all the hungry birds in the world, as much as I wish I could. Equanimity is also how I feel when I see the crows are satisfied and not hungry anymore, and I then drift into a contented serenity. This brings a composure that leads to stillness and the other side to equanimity which is when one is in a state of equipose and all the different energies of the mind feel balanced and tuned just right. Like being in the zone. Centred. Composed and still, while everything around you is in a state of flux. Walking feels like stilness in motion.

In the beginning, one can cultivate these emotions by saying phrases that invoke it in the mind. Such as may all beings be happy, may all beings be peaceful, may all beings be safe and at ease. One can use whatever phrases one likes to help generate the feeling of unconditional love within.

If it feels difficult it is often because one needs to practise metta for oneself first.
Traditionally one is taught to first practise metta for oneself before radiating it to other beings. This is not wrong and it is not selfish, it is an act of kindness to oneself and others. It is much easier to make friends with other beings if one has become a friend to oneself first. So one can start the practice by saying metta phrases for oneself, may I be well, may I be happy, may I feel safe and at ease, and when the body feels satisfied, one can then radiate that energy out to the world, to all beings everywhere.

Sometimes the feeling of metta can be brought up from seeing something in nature, wildlife, flowers, trees, the sea, colours, the sky, clouds, beautiful sunrises or sunsets, the snow, the sound of rain.

It can also be brought on by memories of kind things one has done in the past, or kind things others have done. It can be generated by thinking of inspiring saintly figures, and characters in stories who radiate the beautiful qualities of the heart.

It can be thinking about angels, devas, ancestors, heavenly realms. Something imaginary, or real. Sometimes I imagine the world at peace with no more violence and war, no more stinginess or cruelty. Just this golden place where all beings live in friendship and peace with one another. It doesn't matter if it isn't how the world actually is, it is the wish for the world to be like that which can bring the feeling of metta up inside. It can also be one's children, one's parents, one's family, one's friends, a beloved pet,. One can recite chants about metta that help bring up the feeling of metta also.

Karuna is basically metta for beings who are suffering. And Mudita is metta for beings who are happy.

There are many ways to find one's way into the sublime abidings. Once there you want to try and keep the momentum going till it becomes strong enough to not need any more input. When the feeling of metta saturates the whole body, one can take the hand off the steering wheel of effort and stop the doing, thoughts will settle into a contented warmth and one can just rest in that feeling and enjoy it, becoming a lucid passenger, depending on the momentum consciousness will just cruise into a state of peaceful stillness that has a healing effect on the body and the mind. This can connect one to deeper mind and the wisdom it contains. There is a deeper wiser part of the mind that wants to talk to us, but we are often too caught up in the self-centred dream to hear what it is saying to us. When we get very still and quiet and are content, not wishing to be any place else, when the mind and body is at ease, and the energies of the mind become balanced, when one is no longer being pulled this way or that by the senses, truth reveals itself and one can see things clearly, then wisdom develops and one can direct that lucid mind state towards anything and understand it better, because one is less deluded and pulled by greed and aversion, one is able to see things better, like having a clean lens.

Not always easy to do though. It takes practise, like anything we learn in this life, repetitive practise, but it is worth it. Over time as one keeps up the practise it starts to develop a momentum of its own going one day to the next, and this momentum grows stronger, builds up an energy of its own. When it gets strong enough, you may not  need to say the phrases anymore, you can just connect instantly with the feeling and bring the energy up at will without using thought or words.

The practise of the Brahma viharas has a lot of benefits for oneself and others.

But there can be days I find it hard to practise them. I don't judge myself any more for that (I used to), but now it is okay if that happens. I just try to flow with where I'm at and work with what's in front of me and investigate that. There are other emotional states one can practise, such as mindfulness, investigation of the here and now, reflection, contemplation, studying, serenity, meditation, the stillness and composure of samhadi, the balance of equanimity, and others that don't spring to mind, but the palette of positive emotions is quite varied and wide, which is a good thing to know. My moods change quite rapidly, and I have found it helpful to have many strategies to hand.

Sometimes unfortunate events happen to us in life. Shit happens. The Buddha's metaphor of the second arrow can be helpful to remember here. An archer gets shot, then does a strange thing, he takes out his bow and shoots himself with a second arrow. The first arrow he couldn't do anything about, but the second arrow he didn't need to shoot, this is the mental suffering we create for ourselves after the event, such as the craving for things to be different, the way we might take it personally. All this just adds extra suffering to what is already an unfortunate event. The first arrow we couldn't do anything about; but the second arrow we can train ourselves not to shoot, and not add more pain to what is already there.

Not easy, at least not for many of us. There are some rare lucky folks who become fully enlightened straight away. But for most, it is a gradual process, that happens in stages, and it can go on for lifetimes. The concept of not clinging is easy enough to comprehend but difficult to practise, which is where the noble eightfold path comes in, that is the training that gets you there.

Beings who get enlightened quickly may be beings who have encountered this before in previous lives, who were already pretty far along in their development, so it didn't take much to bring that final liberating insight that permanently set them free from clinging.

Enough waffle from me anyway. I am not trying to convert anyone to Buddhism, or change anything. I do care about the Earth though and the suffering of this current age, brought about by greed, hatred, and delusion. The mass extinction event and endless violence now happening across the planet, which threatens many different species of life, including our species: homo sapiens.

It is a shame we can't make peace with one another, war is so horrific and unnecessary, causes so much misery and destruction. Why do we still have war? It is now 2023, and we seem to be more war-like than ever, with truly horrific weapons of mass destruction, of cruelty and violence. Why can't we transcend this? Why is it so hard for us to be kind to one another, to live in friendship and harmony with one another and all the other beings we share this planet with.

Why can't we share resources with one another, so we all live comfortably and in harmony? It is a shame that out of all the animals here on this planet, humans have become the most violent and cruel of them all. We think ourselves better than animals because we have all this technology; but the way we behave, we come across as lesser beings, as dangerous and not to be trusted. No other being on this planet behaves the way we do and causes so much destruction. Future generations will look back on this time and wonder why it got like this, why we couldn't change ourselves and put a stop to this madness.

We can be better than this. That is why I am training the mind, why I follow the noble eightfold path. It is because of greed, hatred, and selfishness that this world is so dark. If humans can free themselves of these three psychic poisons, imagine what a world we could build together, what a world future generations could inherit. The world doesn't have to be this way. Things can change for the better, if we have the inclination to, if enough of us choose to.

Still, I have hope that all is not yet lost. I think in the end there will be enough of us that care, who will make the changes necessary to create a better world. One that is in harmony with the other beings we share this planet with, one where there is no more inequality or poverty. One where the other species of life on this planet are treated with respect and friendliness, left to live their lives in peace and dignity. Without a thriving eco-system we won't survive.

I am not particularly gifted at anything, not very good at communication, I don't have much money, and I am not a leader; but I will do the best I can with what I've got, which isn't a lot, but I will try anyway. We all have different talents, and this is great, it wouldn't work if we were all exactly the same, our differences mean we work well as a team.

Anyway getting a bit side-tracked here. I am not trying to convert anyone to Buddhism, I am not proselytising, nor am I telling anyone how to live their lives. I have given up trying to change the world. What another being does with their life is their karma, and what I do is mine. I am not the greatest writer in the world, but maybe some of what I write may be helpful to others, both here and now, and perhaps in the future. I have struggled most of my life with mental health problems, and Buddhism has really helped me, and if any of what I share is helpful to others, even just one person, it makes it all worth it.

Take care everyone, peace and metta. May we all realise the end of greed, hate, and delusion. May we all experience the lasting peace and happiness that comes from an unhindered mind.