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The sublime abidings

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Edited by Richie Cuthbertson, Wednesday, 15 Feb 2023, 14:52

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.

 

 

 


Permalink 2 comments (latest comment by Richie Cuthbertson, Thursday, 16 Feb 2023, 11:51)
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Asoka

Metta

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Love one another, and we can make it all right.
If we're friends with one another, then we all live right.
Metta changes darkness to a boundless golden light.
And with hearts full of friendship, we all shine bright.

Metta is a Pali word often translated as loving-kindness, benevolence, or friendliness. It is derived from the Sanskrit word 'maitri', (which has the same meaning). And this is derived from the word 'mitra', which means 'friend'.

Metta can be used effectively as a meditation object, which can lead to a blissful samhadi and sublime states of mind. It can also be cultivated in everyday life as we go about our business in the world, wherever we are. It brings many benefits and good karma to the one who practises it, and it can change the atmosphere around one.

It is a powerful blameless magic, and one can be imaginative and creative with how one cultivates and works with this energy. It has the power to transform the mind and make it more divine, happy, friendly, golden and peaceful. When the mind is full of happy peaceful thoughts it makes it easier to settle into meditation.

 Metta works as an effective antidote to greed and hatred, and its cultivation can lead to fortunate events in this life, as well as a fortunate rebirth in the next one.

Metta can have a healing effect on the body, as well as a healing effect on others when we send metta to them.

It is also protective and can make one fearless.
Friendliness towards other beings enriches one's life.
Brings good energy wherever one goes,
So that one never feels alone.

May all beings be friends.


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Don't look back in anger

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Edited by Richie Cuthbertson, Sunday, 12 Feb 2023, 21:27

Today I got angry when a memory was aroused and I paid unwise attention to it. I caught myself being judgemental, and it was an unpleasant mood, vile like poison, and I got sick with it, it took over, overrun the city of consciousness and the mind became unhappy and restless. A metaphor from the bible came to mind, about Lot's wife turning into a pillar of salt for looking back at the cities of sodom and Gomorrah.

I reflect on how unskilful anger can be and how it leads to regret afterwards. No matter how justified I think it is at the time, thoughts of anger always lead to regret. And I think to myself why get angry in the first place when you know you will regret it later? And I noticed how bossy and cruel the mind can be at times, it encourages me to become angry about something; and then punishes me afterwards for not being a better Buddhist.

What an absolute arse the mind can be. The inner critic. The inner tyrant.

Then I realised ha! This is aversion in another hat. Trying to disguise its presence and sneak past the guard at the gate with the jedi mind-trick of self-judgement.

I paused and experienced the unpleasantness of aversion, really felt it, took time to know it. Thought, this is anger, this is resentment, this is how it feels, it is like a sickness, an affliction, it is a poison, toxic - this is suffering.

Then I became aware of how craving in its three forms was also present in the mind, The craving to acquire something, the craving to change feelings one doesn't like, and the craving for becoming (self-centredness). I keep finding whenever there is suffering, without fail, these three are also present. Greed, hatred, and delusion; or longing, aversion, and ignorance, is another way of describing them.

In dependent origination, craving leads to attachment, to clinging, clinging is basically identifying with things, and this leads to becoming. Which is where the idea of letting go comes from. Letting go of the clinging. It sounds simple, and sometimes letting go can feel almost effortless, but other times it can be hard to let go, it involves a bit of work, and right effort is needed to detach oneself. Sometimes I find I am too absorbed in my thoughts to be able to let go of what I am thinking about. It is hard to just suddenly become detached from it. My awareness has become too contracted and uncomfortable, tense, boxed in, like a prison.

One strategy the Buddha suggests when one is absorbed in difficult thoughts, is to bring oneself out of it gradually. He uses this metaphor which is a bit like a cartoon. A man is running, and says to himself, why am I running when I could be walking? So he stops running and walks. Then he says to himself, why am I walking when I could be standing? So he stands. Then he says, why am I standing when I could be sitting? So he sits down, and then says to himself why am I sitting when I could be lying down?

When the mind is running full pelt with a wild and difficult mood you can't just snap yourself out of it, if you try to, it will just run over you. It has to be slowed down gradually and skillfully. When we are boxed in our thoughts, and absorbed in whatever it is we are thinking about, we are not seeing the whole picture, not seeing things clearly. Awareness when it is contracted and shut in is ignorant of what is really going on, it becomes error prone and delusional.

One thing that helps me, is to let the thoughts just be, don't argue with them, don't try to fight them or replace them. Just focus on the fact I am thinking those thoughts, and notice how I am also paying attention to them. I then open up and expand awareness gradually, to bring some space and help draw attention away from the thoughts. Sometimes background sounds help bring some spaciousness to the mind, and other times the feeling of the body works. Such as the lower belly, the feet and legs, the hands. There is something earthy about it, that helps to ground me. Centre me. The body doesn't think, it just feels. And those parts of the body often feel far enough away from the thought processes to be a more tranquil place to move my attention. Enough to hush the thinking down a bit, then I will expand awareness a bit more, feel the whole belly, chest, arms, shoulders, neck, face, head, scalp. The inside of the body and the outside of it. I do this as well as I can, I am not trying to experience every single sensation in the body, just enough to help settle the mind and engage attention with something more peaceful and calming.

I remember something I read about how the iron in our bodies makes the red blood cells that carry the oxygen to our cells. How this iron comes from the Earth, comes from the ground below us. It is a nice way to remember how intimately connected we are with mother Earth. She flows in our very blood, is in every heartbeat.

Iron also is made by stars, it comes from an exploded sun. We are all stardust. We are all connected to the universe, not separate from it.

As the body grows more still and composed. I become aware of the air element around me, and then I notice the breath. Feel the cool air in the nostrils and it helps to cool down the thought processes, chill things out.

The body starts to feel pleasant and I notice how comfortable my legs feel, and how snug my hands are. The air feels cool and refreshing on the scalp, the face and neck, the touch of clothing is pleasant. I feel the breath energy inside the body. The inner winds. The whole body breathing together as one, each inhalation and exhalation massaging the peace and happiness throughout the whole of my being.

The anger subsides and I notice how I am now feeling happier and more peaceful. More content. I notice how much nicer the mind feels when aversion is absent. How good it feels when the mind isn't angry, isn't harrassing itself anymore, isn't longing for anything, isn't identifying with things or taking things personally. I feel relief and gladness that the mood has passed and there is even some joy arising.

I contemplate cessation, the third noble truth, knowledge of the end of suffering. Then reflect on the fourth noble truth, on how the different factors of the noble eightfold path work together in harmony to bring about that cessation.

What a wonderful memory device the four noble truths are, within that succinct teaching there is so much to work with and practise with in both meditation and daily life.

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

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

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

4. Knowledge of the path that leads to the end of suffering (which is to be developed) .

 

 

 


Permalink 2 comments (latest comment by Richie Cuthbertson, Tuesday, 14 Feb 2023, 15:39)
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The five aggregates of clinging

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The Buddha taught there are five aggregates that make up a being.

  1. Physical form (the body).
  2. feelings (sense impressions and the mental tone of pleasant or unpleasant that accompanies them),
  3. perceptions (our memory).
  4. mental formations (thoughts, ideas, personality, emotions, moods).
  5. and consciousness (which arises because of and is shaped by the other four aggregates.)

These five aggregates are interwoven and affect one another, and they are what we identify with as the self. But when we slow down and compose our minds through meditative practises, enough to be able to look at the five aggregates closely, we can see that they are always changing and arise and cease due to causes and conditions.

We cling to them because we identify with them, and this attachment to the impersonal changing phenomena in ourselves and in others causes us suffering. It also leads to rebirth, and further becoming.

Why is rebirth a problem? Because of ageing, sickness, death and loss. Even the glorious devas age and die. Even if one gets a good rebirth and lives a long life in the heavenly realms, that life will one day come to an end, when the karma that brought it into being ceases. Then a being can fall from the heavens and return to the Earth, or worse can fall into the Hell realms where the suffering is intense and long lasting. And all of us if we do not uproot greed, hate, and delusion from the mind can go through this cyclic process over and over, this is Samsara. And because of change and impermanence, for the majority of the time the experience is not pleasant, our time in Samsara is mostly an experience of pain, loss, grief, sorrow and suffering. The happiness is brief compared to the unhappiness.

The thought of reincarnation and rebirth can be challenging for us modern humans with our scientific minds; but it is part of right view in the noble eightfold path. Right view isn't just looking at the life one is living now, it is also looking at the possibility of future lives, of rebirth and how that depends on the karma we generate now, i.e. the tendencies of the mind we grasp and cultivate in this life, which grow in momentum and eventually transform into another being.

Things change, we change, even space which we think of as empty is full of quantom particles in a state of flux, the void is not empty, and even then we are never in the same patch of space twice, because the Earth is spinning, and going round and round the sun, which is itself going round and round the centre of the galaxy, we never experience the same patch of space twice, each moment the space we are in is different, even space itself is change.

The mind always wants to cling to something. Perhaps because of the transient nature of things and the uncertainty this brings. But the clinging causes us suffering, it is not pleasant, because the things we cling and become attached to change, and we can't stop them changing, nothing remains the same, nothing lasts, everything is in a state of entropy and impermanent.

There may be momentary sensory gratification in this life from sense pleasures, but they don't last, and sooner or later one experiences the opposite, because one cannot experience pleasure and gain, without also experiencing pain and loss. The eight worldly winds (pain and pleasure, gain and loss, success and failure, praise and blame) blow in both directions and can change suddenly. One cannot experience one without also experiencing the other. That which arises also ceases. Which can be a comforting truth when one is in pain, but an uncomfortable truth when one is experiencing pleasure. We want the pleasant experiences to last, but alas they don't. They change, and it can be cruel, because even if you manage to get what you want, and can maintain that sensory pleasure, the mind gets bored after a time, the senses become jaded and one starts to crave for something different, everything changes.

The concept of not-self is a tricky one to grasp. Of course there is a self you may say, I mean who is sitting here and typing these words, who is it that practises the noble eightfold path, if not the self? In fact when the Buddha was asked one time if there was a self or not, he point blank refused to answer the question. I think what he was trying to teach us, is the self is not what we think it is. It is not the things that we identify with and call the self. There is no permanent fixed soul that travels through existence like a marble on a marble run. There is no marble. There is just flow with nothing substantial behind it. Just changing streams of energy, of processes that arise and cease due to causes and conditions.

But it is also not true to say that nothing exists. Because there is energy, energy is real, in physics, we are taught that energy is neither created nor destroyed, only converted from one form of energy to another. So where did that energy come from originally and what happens to it at death?

The Buddha said no matter how far back in time he looked, he could not find a beginning to this mysterious flow of energy we call life. And when someone asked him what happens to a fully enlightened being (an arahant) after death, he didn't give an answer, he said such questions are unknowables, at least to those of us who are not arahants. He taught that pondering such things can be a waste of time, and can't be put in words satisfactorily. These unknowables can get in the way of practising what is important. Which is what is in front of us in the here and now. Our lives are brief, and the only really important question is am I suffering or not? The goal of the Buddhist path is to realise complete lasting freedom from suffering. The third noble truth. This is the greatest supernormal power, the greatest knowledge of all.

Still, in an attempt to satisfy my curiosity. I tend to think of it like this. Imagine the energy we call self is like a glass of water. And nibanna, the deathless, the unconditioned element, is like a peaceful ocean that is not affected by weather, currents, change or any other phenomena. What happens to the water in the glass when it is poured into that ocean? Where does it go and what does it become?

Peace and light 


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Dissolving problems

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I am enjoying meditating on the breath energy at the moment and moving it throughout the body. It helps me maintain interest and curiosity in the breath as a meditation object, and it feels enjoyable and invigorating.

I place my attention on the cool air going into the nasal cavity and the warm air going out, like the waves of the sea going into a cave, breathing in, breathing out. I become aware of the whole body at once, feel the breath energy travel deep into the body, into the lower belly and down into my feet and toes, making them tingle with happiness. I feel it in my hands also as I breathe in and out. The energy permeating the whole body, like the ocean filling inner coves. It feels cool, soothing, and refreshing. The spine tingles, and the scalp and back of the neck lights up with pleasure. The feeling of air and the touch of clothing on skin feels pleasant, and the body is comfortable and at ease. The cool air all around me enters the pores of my skin with each inhalation, nourishing every fibre of my being. It feels wonderful.

After a while of doing this, the energy becomes more settled and serene, and then it feels good to stop moving the energy round the body, and just let it be, resting quietly in the awareness of the inner body. The energy bubbles and flows gently on its own, and the mind settles into a peaceful state, composed, content and lucid. Not wanting to be anywhere else. The body and mind feels satisfied and becomes very still, no longer harrassing itself, tranquilised and at peace (-:

It doesn't matter if this is supported by science, meditation is not about objective reality. Meditation is about the subjective reality. It is about the inner world, the inner body, inner being. In meditation, the chakras, the breath energy, magic can all be real, and it can heal.

I read an article recently about the power of the placebo effect, and I wonder if that is an indication of the magic potential of the mind when it comes to the subjective experience (-:

I wonder if that was the meaning behind the movie: 'Life of Pi'. If that film was about the importance and value of the subjective experience, because that is where we live.

I am starting to realise that many of our problems are not really problems, they are just mental constructs and imaginary fears that don't need to be resolved at all. They just need to be dissolved by tranquility. Then whatever's left is easier to work with and understand.


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Inner critic

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Samhadi is difficult to practise but it is another helpful friend during dark nights, There are days I wake up feeling anxious and restless. I feel uncomfortable being around the energies of others, and metta (loving-kindness) practise feels harder to get into. It is an unpleasant edgy state of mind.

I find sometimes awareness of the breath and the body can be helpful then, using the breath energy to soften the tense areas throughout the body, becoming aware of the cool air going into my nostrils, feel it go right up to my third eye chakra, permeate my brain, cool down the thought processes, dissolve them into tranquility, and this can help bring a sense of relief, but it can be difficult to maintain.

It can be enough though, to help me pause and reflect for a moment: Why am I feeling anxious? Today I am feeling anxious because I have written a lot lately. My inner critic is giving me a hard time for sharing my writing with others. I reflect on what I have written. I do not feel I have written anything wrong or untrue. Then I sense the anxiety that others may not like it or approve of it. That's okay, they don't have to read what I write, I am not writing to please anyone, or proselytize. What other's think is up to them, I am not responsible for their thoughts, only my own. I like writing sometimes. Writing helps me to articulate my understanding of things, and it can be a useful tool.

Okay so why am I posting it online? It is true that it isn't going to be of interest to the vast majority of beings out there, it isn't what most people want to know about, which is fine; but if some of what I write helps me, then there's a chance that it might help someone else too.  It may trigger thoughts in someone and lead them to draw conclusions of their own that might be helpful to them. Others may leave comments that are wise and wouldn't have occurred if I had not posted my writing; this can also be helpful, and add more to what was written. 

I also could die at any moment, and it would be a shame to keep it all to myself. And although I have not yet realised a complete end to suffering in this lifetime, some of what I have learnt may help others either now, or perhaps one day in the future. 

And after that thought, the inner critic relaxed and became silent and it was easier to meditate.


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Forgiveness

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I doubt there has ever lived a human being who has not made mistakes. We've all thought, said, and done things we regret. There are things in our past we wish we'd done different. We have all hurt other beings either intentionally or unintentionally through our thoughts, words, and actions.

A beautiful truth is how forgiveness emancipates the heart. Frees one of the sickness of hate and resentment. Opens up the prison of regret and remorse. And reconnects us to the divine.

Saying the following phrase regularly really has helped me through some dark nights and helped me connect with the energy of metta (friendliness, loving-kindness). 

' I ask the forgiveness of all beings I have wronged either intentionally or unintentionally. I am truly sorry. I offer to share the merit of my spiritual practise with you. May you be safe, well, happy, and peaceful. Serene and boundless. Happy and contented. Comforted and blessed, free from sorrow.

I also forgive all those who have wronged me either intentionally or unintentionally. I offer to share the merit of my spiritual practise with you. May you be safe, well, happy, and peaceful. Serene and boundless. Happy and contented. Comforted and blessed, free from sorrow.

This is my wish for all beings everywhere, all around me, within me, above me, below me, in all directions of time and space, in all worlds, in all dimensions. I offer to share the merit of my spiritual practise with you. May you be safe, well, happy, and peaceful. Serene and boundless. Happy and contented. Comforted and blessed, free from sorrow.

May all beings be at peace.

Metta is a beautiful energy, it really can heal the heart and mind and bring the light back.


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Garden of karma

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I like the metaphor of the mind being like a garden.

In the beginning, gardening involves effort. One has to choose the seeds carefully, prepare the soil, ensure the conditions are right for those seeds. Plant them, water them, nuture the seedlings that sprout, protect them from predators, and keep the young plants safe until they are big and strong enough to take care of themselves. These are the seeds of non-greed, non-hate, non-delusion.

At the same time there are many dormant seeds in the soil from a previous garden, a previous existence. And when these sprout, these are the weeds that have to be removed from the garden; because if nothing is done about them, they will eventually take over, become difficult to manage, and create a canopy of leaves that shade the garden and starve the plants you are trying to cultivate of light, water and nutriment. These weeds are greed, hatred, and delusion. And they sprout from the seeds of longing, aversion, and ignorance. 

In the beginning one has to put in the right causes and conditions for the garden to grow and flourish. This involves a sense of self, the ego. The ego is the gardener, and one uses that sense of self, that craving for becoming to do the gardening project. 

If the work is not fully done in time for the ending of the seasons and the death of winter. Whatever seeds are in the soil at the end, will sprout to become the next garden, our new life in the Spring.

If we have cultivated non-greed, non-hate, non-delusion, even if a few seeds of greed, hate, and delusion remain and manage to sprout in the next garden. The weeding will be easier and less onerous than before; and the seeds of non-greed, non-hate, non-delusion will be present in the soil in larger quantities, and they will also sprout to greet us on the other side, and be hardier and easier to cultivate, much stronger and better at defending themselves and holding their own.

It can be a gradual process that may take many seasons. But eventually there will come a point when enough effort has been made. The garden has flowered and born fruit. and from that point the garden will be able to take care of itself; then the gardener will no longer be needed and the ego can step aside. Greed, hate, and delusion will never take root in the mind again. And what is left is peace and the end of suffering. Nibanna.

I quite like looking at it like that (-:


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Shephard of thoughts

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Edited by Richie Cuthbertson, Friday, 3 Feb 2023, 14:42

I am learning how to notice my moods better, and if my state of mind is unwholesome, I will look at what my thoughts are doing. And like a shepherd guarding his sheep, I try to steer them back in the right direction, towards the wholesome. Towards non-greed, non-hatred, non-delusion.

I use the word 'non' because there are many wholesome mind states that are not greed, hate, or delusion.  And it is helpful to have many wholesome states to choose from. It can be tiring to feel kind, loving, or joyful all the time, and that's alright, because there are other wholesome states one can cultivate and use instead. It is good to have a wide palette to choose from and experiment with.

If my thoughts have strayed into the territory of greed, hate, and delusion, depending on the mood I am in, steering them away from those fields, can be as simple as interrupting the herd of thoughts with a gentle nudge, whereupon they will immediately stop what they are doing and happily go back in the right direction.

Other times it can involve the need to talk the thoughts into wanting to go back in the right direction, which means learning ways of talking to myself that helps to change the state of mind I am in, this sometimes results in me giving myself a dhamma talk, or writing an article like this. Or if I am not feeling I can do anything like that, I will use the voice of another, ( i.e. listen to a dhamma talk, a podcast, read an article or book) and use their voice to talk me into a better state of mind. 

But there are times when my thoughts can be racing and chaotic. And then it is like trying to shepherd a stampeding herd of buffalo. On those occasions I will practise something I dub the megaphone technique.

Named after scenes in movies where there's a crowd of people all talking loudly and at once. Perhaps they are excited about something, or argueing over this and that, perhaps they're panicking. Someone then walks into the middle of the group with a megaphone and makes it squeek loudly and everyone suddenly stops talking and turns to face the person with the megaphone.

My megaphone is to attempt to become aware of all the bodily sensations happening at once in the present moment, and flood the mind with these sense impressions, and keep bringing my attention back to this experience, so that I am constantly interrupting the thought processes with this sensory overload. It can work, and help bring some relief and composure back to the mind.

There are other megaphones that also work, some are gentle, such as surrounding myself with the colour red, yellow, or blue, like an aura. Some soothing like paying attention to the air element, or water element, the solidity of earth, the warmth and energy of the body, or just being aware of my feet, hands, or any part of the body that feels better than being in the head. 

It's basically just something to distract the mind and help it settle into a more tranquil state and regain some composure. Tranquility is a wholesome state of mind. One can be creative with this. These examples are just things that work for me, everyone should experiment and find what helps them. It is our subjective experience that matters here, forget about trying to make it fit in with any scientific theory, this exercise isn't about that. It is about taking what comes naturally to us, and making it into something supernatural.

Sometimes the thoughts don't respond well to anything, so I will let them continue in the background, but choose not to let them bother me, I become unattached to them. I choose not to judge them, not to follow them or identify with them. Just let them be, like background noise, and choose to place my attention on something else that is happening in awareness, something in the present moment that helps bring some peace and composure back to the mind, and then I can focus on a task at hand better without feeling harrassed by the thought processes.

The ability to choose where we place our attention is something we can all learn. And it is an aspect of the mind we can have some control over. It is also useful to learn how to tune the energy of attention so it is neither too forceful, nor too lax. Like cupping a little bird in your hand, if you cup it too tightly it will hurt the bird; but if you cup it too loosely it will fly away. How do you make attention comfortable and stable. How do you get into a flow? How do you keep the mind interested in something so that attention wants to stay there willingly and not want to be anywhere else? That's the questions we have to ask ourselves if we want to train the mind. 

It is challenging, so remember to cut yourself some slack. Try not to compare yourself with others, be okay with where you're at in your practise. Don't judge others or yourself when failure happens, which it will. And if another judges you, just remember that other people's practise is their practise. Some people have been at this a while and are advanced. Others are just starting out. We are all at different levels, and that's okay, let others be where they're at, and concentrate on your own practice. Go at your own pace. Be comfortable with where you're at. That is where you come from and meet the world. Development is a gradual process, and that's okay, it isn't a race, nobody gets extra brownie points for getting there before anyone else, the prize at the end, nibanna, is exactly the same experience for everyone. If you persevere in a way that doesn't stress or break the mind, you will get there, in your own time, in a way that works for you. It is important not to strain the mind, to take care of it, rest it, nurture it, to be gentle, be kind to it, a friend, it is not your enemy, it is where you live. If you are making progress you are making progress. Whether that progress is fast or slow doesn't matter. Enlightenment is not a race or a competition. It is a gift that you give to yourself, and noone else can give it to you. Others can guide you, share their wisdom, but the onus is on you to do the work, noone else can.

 


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Anicca

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Edited by Richie Cuthbertson, Thursday, 2 Feb 2023, 18:29


'That which arises, also ceases.'



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Magic

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There's a phenomenon where you might hear something on the radio or video, in a song, a podcast, in an article, perhaps in a conversation with someone. Where something that is said, a phrase, a word really sticks out for you, and seems to speak directly to you, as it resonates with what you are going through at that time, and it feels like it is a message for you specifically from the universe. And it is! Your mind is homing in on that because it is something you need to hear. It is one of the ways the deeper mind tries to help us, tries to communicate with us, by bringing something important to our attention that we are ignorant of, we are often so caught up in our heads we are not listening to the deeper mind. So it will sometimes do something like that, to stop us in our tracks, and bring us a eureka moment, an insight.

When I was practising meditating on the colour red, afterwards wherever I went I would notice the colour red pop out everywhere. It felt magical like I had a special connection with the colour red and it was protecting me. And it was protecting me, that was my subjective experience, as its presence helped me feel calmer, more alive and at ease wherever I went, so it was helping me. This also happened when practising the air kasina, I would notice even the slightest whisper of air in a room, and it would make my scalp and spine light up and tingle with excitement, filling me with a feeling of light. This was all my subjective experience, but it was helpful, it helped me feel better emotionally, and inside it felt more real than what was going on objectively. This is how the mind works, this is what magic is.


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The subjective experience

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Edited by Richie Cuthbertson, Wednesday, 1 Feb 2023, 12:17

Seem to be getting back into writing again, not really feeling the painting at the moment.

I think I have some deva (spirit) friends who hang around with me which is comforting. I can't see them, although there have been times in deep states of meditation where I have seen them in my mind's eye. I tend to sense their presence, and feel their energy around me, and sometimes within me. Some are people I have known in this life who have passed away now. One is my Gran who I was very strongly bonded to as a child. She is a being of light now, like an angel. In her human life she was very kind to animals and to me. A person who was very in sync with nature, which led to her generating good kamma and she was reborn as a deva. She regularly comes to encourage me when I feel stressed and alone.

There are other spirits too, and they often reassure me when I feel weak and afraid. They fill me with peaceful fearless energy, and they tell me all sorts of things. Such as where a being who has recently died has gone. And how I can best help others who are suffering. They teach me about meditation and how to manage my failures. They recently said to me very clearly not to worry about money or finances when I became very stressed about the cost of living and the possibility of future poverty. They said they would take care of me and ensure I always got what I needed to survive if things got desperate. I often feel their gentle encouragement to keep practising the noble eightfold path and develop meditation further, to develop wisdom and emancipate the heart, so I can be a light in this world.

I have helped some spirits too. One's who experienced something tragic when they died, or ended up in darkness and became suffering angry ghosts. Upon encountering them, I felt compassion and I offered to share the merit of my spiritual practise with them, and it worked! It did help them find the light again and they sometimes come to visit me and support me with their jovial good energy, especially when I feel downhearted, or unwell.

There are beings who were wild animals in this life who I helped and prayed over when they were dying who are devas now, and I feel happy for them and glad they are doing well. 

The devas sometimes reveal things to me I can't know with my limited human senses which has been helpful in my practise. I doubt I would have got this far without their help, and I am really grateful for their support. It makes me realise that the sangha is truly great, composed of many different kinds of beings, and taking refuge in the sangha goes beyond just the human realm.

None of us are ever really alone, there are beings of all kinds around us (-:

This may sound crazy to those who hold the annihilist view that there is no existence beyond death of the physical body, but my experience is different. I have no way of proving that spirits exist, nor do I want to. But I have a strong conviction that reincarnation and rebirth is real. And the seeds of karma, the mental tendencies we nurture in this life are what we carry over into the next and they will sprout and grow into a new being.

This may well be my subjective experience. But it is our subjective experience that matters, as that is where we live. We do not live in the objective experience. For example if you are trying to lose weight and you step on the scales, some days you may feel lighter like you have lost weight, even if the scales, (the objectice experience,) tell you your weight is the same. The subjective experience is different, and it is this subjective experience that feels real, as that is where we live, that is where we come from.

There are a lot of stories in the Buddhist suttas about psychic powers and miracles performed by the Buddha and his disciples. Such as flying through the air and teleportation. And there are two ways one can look at these, and both ways of looking at it are correct. The first is that these miracles really did happen, and after experiencing some profound states of mind, I now believe such things are possible. The other way of looking at them is they are describing the subjective experience of being enlightened. The sense of freedom from suffering can make you feel like you are flying through the air, even though objective reality is telling you your feet are on the ground. Time also feels different for an enlightened being, so the subjective experience of moving from A to B may feel like hardly any time has passed at all, as if you have stretched out your hand and instantly gone from one geographical location to another. That is how the passage of time can feel subjectively for an enlightened being.

Another example, is sometimes after practising loving-kindness meditation (metta) it can feel like everyone and everything is my friend, even inanimate objects feel friendly and warm towards me. And when I stand next to the sea, it feels like it is happy to see me, each wave coming towards me like a friendly greeting. That is my subjective experience and there is nothing wrong with this, it can be a very beneficial and heart opening experience.

Part of right Samhadi, the eighth factor of the noble eightfold path is about playing around with our subjective experience of reality, and making it into something beautiful. We all have these beautiful spaces within us that can enrich our lives and the lives of those around us. But some of the circuits that activate these spaces are located deep within the mind, and meditation can teach one how to connect with and activate them. How to become still enough to reach the divine states of consciousness.

We modern humans spend a lot of time stuck in the pre-frontal cortex, it is a useful and important part of the brain, but it is only a small part of it. And it can feel unpleasant and limiting being stuck there all the time. This is why I think humans enjoy intoxicants so much. Intoxicants relax the executive functioning and inhibitions, and allow us to go beyond the boundaries of the prefrontal cortex and connect with the rest of the mind. This can bring a sense of relief and freedom. And it can feel very rewarding and enriching to connect with the deeper parts of the mind. It can refresh our view of things, help broaden our perspective, and see things differently, see everything in a new light, help with problem solving and creativity. The experience of connecting with the rest of the mind and body can bring a feeling of wholeness, of joy, of purpose, peace and oneness.

It is our subjective experience of reality that matters, it is how we feel that is important. If you feel like you are walking on air then you are (-: 

In Buddhism the question is how do I feel? Am I suffering or not? The goal of the Buddhist path is to realise the end of suffering, and this is a subjective experience. The objective experience is not important, it is how you feel within that matters. If you feel lost then you are lost. If you feel free, then you are free. The way to tell if you are making progress in Buddhism is to notice whether the practise is bringing a decrease in suffering. If it is then you are on the right track (-:


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Loose plan for right livelihood

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Edited by Richie Cuthbertson, Tuesday, 31 Jan 2023, 20:04

Been slowly getting back into the swing of studying again after a lengthy break, which I needed. This time I will be studying Cyber Security. So far I am finding it interesting and after the painful slog that was 'Algorithms' it makes a refreshing change. It got me thinking that perhaps this would tick the box for right livelihood in the noble eightfold path. Noting how much of our infrastructure is online now and vulnerable to cyber attack. So learning how to defend it would be of benefit to others So feel this would be a livelihood that would not cause harm to other beings. It is peaceful and comes from a wish for others to be safe, well, happy, and peaceful. 

 I must also look after my health though, right livelihood is about not causing harm to oneself as much as others. So I must remember that it is in service to the noble eightfold path. It will pay the bills and ensure I can eat, stay warm and survive. But meditation practise is important to me, it is like food for the heart and mind, and I need to ensure I am in good health so I can practise that. So planning to work part time from home when I graduate; one of the plusses about the Covid pandemic was this ability now to be able to work from home. This has opened up opportunities for me that weren't there before.

I remembered a friend telling me I could perhaps make some money from writing, but wasn't sure how I could go about it. And then the thought occurred to me, cyber security is quite a confusing topic because there is a lot of conflicting information about it, and that if I get the hang of it, I could perhaps write about this topic and writing is something I can do from home, so perhaps I can combine writing and what I learn from my studies into a livelihood, and I thought aye that would be of benefit to others and myself, it would not cause harm, and I liked the idea (-:

This is just a loose plan, and like everything in life, it could change, but the looseness of it gives it some flexibility. And writing it down was a useful exercise, it will help me not forget, and I now have a general direction for right livelihood, which has been something that I have been stuck with for some time. 




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Grasping karma seeds

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When the right causes and conditions arise a dormant karma seed (tendency) can be activated in the mind. Usually triggered through sensing something agreeable or disagreeable. Such as a sight, sound, taste, smell, touch, thought, idea, memory.

One feels like or dislike for what is sensed, and an identification with it. Followed by a grasping of that kammic seed, which leads to attachment. It is this attachment (clinging) that makes it grow, get stronger and in time bear fruit according to its kind, which will be either wholesome or unwholesome. 

If one can become aware of these karmic seeds and discern whether a seed (tendency of the mind) is wholesome or unwholesome. One can choose with wisdom to not grasp the kammic seeds that lead to greed, hatred, and delusion. As those are the ones that cause suffering.

Craving is not something that can be suppressed though. It arises naturally from pleasant or unpleasant feelings, which in turn arise from sense impressions (sights, sounds, tastes, smells, touch, thoughts, memories and ideas).

But the grasping, the clinging is something we can interfere with, and it doesn't have to be done in a macho warrior way, it can be done in a gentle way. When craving arises in the mind, one doesn't have to fight it or judge it or try to make it stop. One can simply allow it to be there in awareness, give it space, let it be; but leave it alone, choose not to grasp or follow it, not to identify with it, not to add any more to it. Allow it to just simply arise, and then cease on its own.

This is where meditation practise is helpful. it is easier to do this whilst one is anchored with a meditation object such as the breath, the body, the elements: earth, water, fire, air, space, the four primary colours, or beautiful emotions like loving-kindness. There are a number of different meditation objects one can use to anchor attention and bring composure and stillness to the mind. Meditation trains the invaluable skill of serene undistractability, which leads to steady composure and equanimity, enabling one to be able to place attention where one wants to and keep it there contentedly. Centred like this, one can allow things to arise and cease in awareness without being pulled away or disturbed by them.

Starved of attention and without the grasping/clinging, the kammic seed won't be able to take root in the mind and will wither and die. Then one experiences cessation, non-attachment and all that is left is peace.

But not grasping is difficult to do. It happens so fast and we do it on autopilot, we don't even know we are doing it much of the time. We are ignorant of the process, and we have lifetimes of conditioning, of deeply ingrained habits and tendencies to contend with. This is where the noble eightfold path comes in, a gradual training, that teaches one the skillset and lucid serenity needed to become a master of not grasping (-:

 

 


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Time is change

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Edited by Richie Cuthbertson, Monday, 23 Jan 2023, 22:21

The mind is a mix of positive and negative tendencies. Some of which can remain dormant for long periods of time until the right causes and conditions in life occur to activate them. The potential for both good and bad lies dormant in us like karmic seeds. I think from what little I know about biology, DNA works in a similar fashion. We all have strands of inactive DNA which remain dormant until the environment around us changes in such a way that the conditions are ripe to activate it.

When a tadpole becomes a frog. During the different stages of mutation in the biological flow, what is it that transfers from one moment to the next?
What is left of the caterpillar when it becomes a butterfly?

This mysterious flow of life has no discernible beginning, even the Buddha said he could not see the beginning of Samsara, no matter how far back in time he looked he found no beginning to it. We have been entangled in this cycle of birth and death for an incalculable amount of time, becoming different beings over the course of our endless rebirths, playing different roles in this neverending story of self.

The Buddha said that the problematic behaviour that keeps us bound to Samsara springs up from three unwholesome roots: greed, hatred, and delusion. But because we are ignorant of their presence in the mind, these three poisons keep creating problems for us. And until we have properly uprooted them we are a mixed bag of karmic seeds, some of which can lie dormant in us for a considerable length of time, some for as long as lifetimes, waiting for the right conditions to sprout. A moral person can become immoral; and a bad person can become good. Beings can turn, sometimes quite suddenly. Angels can become devils, and devils can become angels.

There's a story in the Buddhist suttas which is a dramatic example of the way people can change suddenly when dormant karma becomes activated. (The story can be read here: Angulimala: A murderer's road to sainthood ) Angulimala went from a peace-loving model student, to a serial killer who tried to make the Buddha his 1000th victim, but after his encounter with the Buddha he became his disciple, and after a period of training Angulimala became a fully enlightened being that wouldn't harm a fly.

This story shows the fluidity of self, that nothing is set in stone, things arise and cease due to the causes and conditions that shape them. This knowledge can bring hope, because it means that we are not completely powerless, we can put in the right conditions to activate the wholesome tendencies of the mind and use those to put a stop to the unwholesome tendencies for good. When the mind is no longer clouded by greed, hatred, and delusion, it naturally becomes light and free, luminous like the moon coming out from behind the clouds.

The self is not what we think, whatever we identify with, that is not the self. The self is not a static entity. It is changing. Each mind moment a new moment of becoming. What went before has gone. We try to make the nice moments last, relive them, preserve them, but looking at a photograph is not the same, there's a kind of sadness with photographs, you see something that has passed, has changed, a moment that no longer exists. If you were to stitch photographs of your life together you would see the way we change from one self to another. We are a flow of energy. What we identify with changes. Our passions change. Everything changes. Even if you preserve a moment, and keep trying to relive the pleasant feelings associated with it, eventually it becomes tiring, one gets bored, this can happen with music, movies, books, video games, relationships, drugs. Our senses grow jaded, and our interests and personalities change, and what once excited us we no longer find interesting. This too is change.

I am a different person than I was when I first sat down to write this, and that moment has now gone, it no longer exists.

We die in every moment. Each tick of the clock is a new self.

Time is change.

There's something exhilarating about knowing that, it feels freeing when one can flow from one moment to the next without clinging to anything. In our day to day life, we do not realise how the sense of self with its identifying, its cares, woes, wants, and resentments weighs us down, we carry this stuff around with us like a concrete block that just gets heavier and heavier to carry, the story of self is tiring and burdensome; but when one lets go of the story. One feels lighter, freer and happier. Time feels different then.

 


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Mycorrhizal

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Edited by Richie Cuthbertson, Thursday, 19 Jan 2023, 14:46

a photo of a painting

Items featuring this painting available at: https://www.redbubble.com/shop/ap/137764706?asc=u

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Energy

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Didn't want to get up today. Felt very fatigued. I lay there, persevering with the desire to make effort to move. Then remembered I had to be up in time for a video call with a friend, which helped me reach for that extra bit of energy tipping the balance in favour of wading through the waves of treacle-like resistance in the mind, to once again awaken to another day of life as a human being.

Made and drank some coffee.

Then sat and meditated for an hour, had a peaceful meditation, first time in a while where I was actually very content to just sit there and watch the breath without wanting to be any place else. Felt awareness naturally want to be centred there, and the composure and stillness grew into a peaceful happy sense of the inner body. The physical outer body like the walls of a cave, weathering the worldly winds and myriad sense impressions like rain on a rock shelter; but the inner body felt safe, warm, comfortable and at ease, like being in a bath of warm contented energy.

Knock on the door.
I reluctantly leave my inner cave.
And serenely collect the post.

Then make effort to generate the desire to eat. Some days it feels like a chore to eat food. I try to eat one meal a day, not for special religous reasons, but because I have noticed that eating just one meal a day (between 11am - 3pm) seems to be better for my health. I don't always succeed at this though.



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Pearl of regret

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Edited by Richie Cuthbertson, Sunday, 8 Jan 2023, 12:54

Agitation bubbling, a feeling of discontent. Why? What is this restless feeling?

I feel regret for past mistakes, for selfish behaviour which has led to a restless sorrow. A melancholy agitation of the mind. This mood is unpleasant, at one point it felt like my consciousness had descended into the Hell of a thousand spears, them piercing my body from all directions, with several spearings a minute. A painful mood, unhappy, alone, broken by my own arrogant stupidity. Suffering feels like this.

I need to disentangle a bit from the story I am absorbed in, the one generated in my head about a reality not based on clear-seeing, i.e. an error prone delusion born of ignorance.

I become aware of the negative mood I am in. Notice my thoughts punishing themselves for past actions I now have no power to change. The mind is good at harrassing itself. An expert at it.

I gently interupt the thought stream, (without judging it), and remind it that the past is gone, and for all the will in the world nothing can change that. What has happened can't unhappen. No use crying over spilt milk as they say, (whoever 'they' are).

I remember something I heard from a wise teacher. The first thing one learns in judo is to learn how to fall. If you want to become free from suffering, to become enlightened, you need to be prepared for failure, and to learn how to fail well. Because you will fall many times on the journey to enlightenment, and the five hindrances to meditation: (longing, aversion, sloth, agitation, doubt) will beat you up over and over. They will come at you fast and hard, and you won't know what hit you. So learn how to fall, to take a beating, how to roll with the punches and then how to get up again. Your own negative conditioning will work against you and defeat you time and time again. It can be a frustrating experience, and one will feel like giving up at times. It takes time to practise and develop the forms and strategies, the skillset of the noble eightfold path, the internal kungfu needed to keep those five hindrances at bay. But once your consciousness is no longer harrassed by them, it becomes peaceful enough to experience joy and serenity and to then reach those deeper states of meditation and equanimity.

I can make this painful experience into a pearl of wisdom. Like how oysters go through pain to create pearls. That is one way to make amends. I can learn from this, I can use this pain as fertilizer to help me grow and develop into a kinder, less self-centred person. I can choose to let go of the story and see this suffering for what it is, understand why it happened, what caused it. Perhaps even feel some gratitude for it, because as unpleasant as it is, it has revealed a negative conditioning that I was ignorant of before. It has pointed out a blindspot in my awareness. And now I see it, it means I can do something about it.

It will take time and effort but it can be done. I won't notice the results straight away, but keeping in mind compassion and concern for the wellbeing of who I will become, my future self, and for those who are affected by this negative cycle. remembering the drawbacks of allowing it to continue, and the benefits of changing it to something more positive. Talking to myself like this helps to generate the desire to make effort to change.

The mind is run by desire, and there are many desires in there all vying for attention. The mind is composed of many different consciousnesses, some we aren't always aware of, but we can notice their energy when it manifests as desire, as intention. The mind is like a committee. And tends to go along with whatever desire is the strongest. And the one that gets the most votes dominates consciousness. The strongest desire will override the others. So to overcome these negative cycles, I will have to generate a stronger desire to change these habits. Which means putting in the effort to train this mind. The results may not be immediate and there may be no gratification straight away, it can be hard going, a bit dry at times, and there will most likely be more dark nights up ahead. There is a lonely desert to cross to get there, to get to the end of sorrow. Training the mind takes patience and perseverance.

I feel like I have done enough thinking for now and move my attention away from thoughts and anchor it in the body. I become aware of the hurricane of swirling feeling circulating in the heart area. It is tense and unpleasant. I put my hand there and wish it well, the feeling of the palm is soothing and the body responds well to this contact and I feel it settle.

I wish myself peace, and then start wishing all beings I have wronged to feel peace, I wish for them to be well and free from sorrow. I ask for their forgiveness. And I in turn forgive all beings who have wronged me, I wish them well and for them to be at peace and free from sorrow. Then as the well-wishing grows, I radiate that warmth in the heart to all beings in all directions, of all kinds, in all dimensions. Wish them all well, wish for them to be at peace, to be sorrowless. I offer to share the merit of my spiritual practise with them.

The heart then feels lighter and freer and now there's a quiet joy rising in the mind. And I become aware of the breath. I feel a sense of relief. The appearance of the breath in awareness like when one has been in a stuffy room and steps outside to get some fresh air and there's an invigorating sigh as one breathes in that cool refreshing air. The mind settles into a still and composed state, it feels lighter, grows quieter, and now I am just a lucid passenger, contentedly flowing with things as they are. The breath energy moves throughout the body, like the waves of the sea, it has a calming effect, and the body feels comfortable, at ease, the mind steady and at peace.

And I notice how when the mind stops harrassing itself, joy and serenity naturally arises. 


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Rainbow bridge

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Rainy days

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Edited by Richie Cuthbertson, Thursday, 5 Jan 2023, 17:43

scan of a painting

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Breathing through it

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Edited by Richie Cuthbertson, Friday, 30 Dec 2022, 10:14

 Present to the here and now, embodied, anchored, centred with the breath. 

Attention not too forceful or too lax. 

Not a laser beam type focus, not a  contracted awareness. But with an open and expansive awareness, a holistic awareness that includes it all, everything that is happening in the here and now, not grasping for or pushing anything away. Remaining composed and still, with the breath and the whole body at the centre. An anchor for attention. The breath energy like the changing waves of the ocean. 

Allowing it all to happen, whatever is present in the here and now, the sense impressions, the thoughts, feelings, pleasant or unpleasant. Letting things arise and cease without trying to change them or make them otherwise; but also not going along with them, not being drawn in and pulled in different directions by them. 

Not getting involved and tangled up by desire in its three forms, not following the passion, aversion, or selfing. Not making it into a story. Not trying to change the world, not judging anything, not pushing anything away, not clinging to it, and not adding anything to it.

 Just anchored in the body, composed and still. Present to the present moment and letting things be as they are, life as it is, the good, the bad, and breathing through it.


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Extinguishing craving

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Edited by Richie Cuthbertson, Friday, 30 Dec 2022, 22:30

The four noble truths

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

What does it feel like to suffer? To feel stressed? To feel dissastisfaction? To feel discontent? How does that feel?  No need to give it a perfect label, sometimes it is hard to put it into words. Just say, suffering feels like this. Most of us know from our own direct experience of life what it is to suffer.

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

Knowing that whenever there is suffering, desire is also present in its three forms:

1. Wanting something. (greed)
2. Wanting something unpleasant to end. (aversion, pushing away)
3. The desire for becoming. (Our aspirations. The mind's tendency to identify with things, to take things personally. The story of self. The selfing. ' I want to become this, I want to become that. I don't want to become this. I don't want to become that. I am this, I am that. This is mine, I own this, I own that. I want this, I want that.'  To counteract this tendency of the mind, it is good to recite often: 'Not me, not mine, not self'. 

The desire for becoming can be used skillfully to realise the end of suffering. As desire is what drives us.

 Desire comes from feelings, which are either pleasant or unpleasant. And feelings come from sense impressions: sight, sound, smell, taste, touch, and ideas/ thoughts. 

We cling to what we want more of; and push away that which we don't want. We want the pleasant feelings to continue and experience suffering when we don't get what we want, and then feel aversion, bitterness, resentment, and take it personally. But everything is changing and uncertain, the world is outside our control. We cling to phantoms of moments. Chasing after the delights of the six senses like a dog chasing after its tail. Sense gratification is much like an itch, there is only gratification as long as one keeps scratching. 

One cannot do much about sense impressions. They happen because we have a body. One also cannot do much about feelings (pleasant, neutral or unpleasant,) they arise because of sense-impressions. Desire may also be something we can't do much about, as it happens automatically because of feelings. But there may be a way to deal with it by slowly and gradually starving it of fuel till it goes out altogether. 

One can expand awareness and make it like infinite space, so it shares the same quality. Space can contain many objects, but is not the objects it contains, and is not conditioned by them. One can make awareness like this, and then allow desire (in its three forms) to arise and cease at the sensory level of awareness, before it becomes a story. One can let it be there without judging it. But also not going along with it, not following it, not getting involved. Letting it arise and cease in an expansive space-like awareness without getting tangled up in it.This gets easier to do as one wises up and becomes less ignorant of where desire leads, becomes less ignorant of the link between desire and suffering, usually after bitter experience, where one remembers and decides not to follow it anymore.

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

How does the mind feel when it isn't suffering?

Notice when the desire ceases and is no longer present, the relief this brings to the mind. To no longer have that nagging feeling of lack when one doesn't get what they want.

It feels good when the mind is free from greed, aversion, and delusion. It is helpful to spend some time noticing this.To appreciate it and pay special attention to how it feels when there is no anger, no irritation, no resentment, no taking things personally, no lust, no grasping, no chasing, or acquiring. How does that feel to be free of that? 

There is a sense of freedom when one realises they no longer have to go along with their desires, their  impulses, the urges. No longer have to be a slave to passion, pulled in different directions by the six senses. The relief of no longer being driven around by them. When the mind  no longer feels harrassed by greed, hate and delusion,  joy and serenity naturally rises. An unharrassed mind is a happy mind. 

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

Knowing that the practise and development of the noble eightfold path is what trains the mind to become an instrument capable of understanding, seeing and realising the wisdom contained in the four noble truths.The noble eightfold path is the skillset needed to extinguish craving. 

One can apply the four noble truths like a template to one's own direct experience of life as it is. One can practise it with the mild irritations, the mild forms of greed in daily life, and this works like a vaccine, like homeopathic medicine, through that experience we find that when the more unsettling things happen in life, the deep upsets, that we can manage those better because of practising with the lesser upsets. 

We grow and awaken through the understanding of our own suffering, what causes it, how it ceases, and how the wisdom to do this develops. Then as one's suffering decreases, it can become easier to include others, to expand awareness to include the whole world, the whole galaxy if you like, to show boundless compassion to all beings. As one understands that others suffer the same way we do, that suffering is an experience shared across all the myriad species of life on this Earth. Empathy develops. 

The four noble truths is an ingenious memory device, an easy to remember template for decreasing suffering in our lives. Like fractals, the four noble truths contain the noble eightfold path, and the noble eightfold path contains the four noble truths.

Most of us will have to keep reminding ourselves of this a thousand times a day for perhaps a thousand days or more. The length of time decreases as minfulness grows stronger. And it is normal to forget, to get caught up in the world again and tangled up in desire. Sometimes this forgetting happens for short periods of time, and sometimes for lengthy periods of time, and for some it can be as long as lifetimes. But then remembering happens again and one resumes the practise, puts in a more sincere effort than before, usually after a painful experience caused from being tangled up in desire. And each time one remembers and practises it weakens that link in the chain of dependent origination between craving and clinging. Keeps weakening it till eventually it breaks altogether and suffering comes to a complete stop and then there are no more states of becoming, no more states of woe.



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Microplastic

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Edited by Richie Cuthbertson, Wednesday, 30 Nov 2022, 17:33

photo of a painting

Original painting available for sale on Etsy here

Click this link to download a free jpg of painting to your device; that you can print and use for your own personal non-commercial use.

Peace and love (-:

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Unbinding

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Edited by Richie Cuthbertson, Wednesday, 30 Nov 2022, 17:46

Photo of a painting by richie cuthbertson (rjc)

https://www.etsy.com/uk/listing/1354696687/unbinding

Click this link to download a free jpg of painting to your device; that you can print and use for your own personal non-commercial use.

Peace and love (-:


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Rising flowing

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https://www.etsy.com/uk/listing/1340481102/rising-flowing


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