The idea of balance, and mainstream Buddha

(courtesy of Vectorstock.com)

 

I’m looking forward to seeing people at next week’s dharma talk! If you need directions/want to register just let me know. I thought I’d just do a quick one somewhat on the topic of “balance.” This is probably the number one thing people talk about when I talk to them about Buddhism, thinking it’s a Buddhist idea. It isn’t, exactly. I also wanted to write a bit about how Buddhism shows up in random American places.

So people love to mention “balance” when they talk about Buddhism, assuming they’re interested, and somewhat new to Buddhist practice and so forth. Obviously, it’s wonderful if someone is interested enough to actually take a class, and try to meditate. I don’t want to sound too harsh. The other thing is that finding some sort of balance (say, between work and family time) is natural and healthy. It just isn’t something I think the Buddha, or any important Buddhist thinker ever recommended, particularly.

 

 

One interesting thing about this is- the language we use when we discuss spiritual stuff (or anything, for that matter) can be very important. This is partly because a single word carries with it lots of associations, specific to a culture, and a given time. So, balance, as a term, connotes certain things. I don’t think it’s especially deep or helpful, although it’s not terrible.

As Buddhist imagery, Buddhist ideas, even a few Buddhist masters have become mainstream, you get this happening- the stuff is on people’s radar, sort of like the way a subculture becomes infused into popular culture. And like a subculture mixing into pop culture, like rap mixing into pop music, for instance, some stuff gets “filtered out,” some things change, get made more easily understandable, or easily accepted.

I have seen one particular quote from the Buddha so many times, usually in the context of a yoga website or yoga studio. It’s the most famous one at this point, and if you think about it, you can probably come up with it. (It’s the only one most Westerners know.) Not that it’s a bad one, although some translations are dodgy, I think. It has to do with the mind, and how you use the mind, or how you use your thoughts.

“With our thoughts…”

To be pretty general, we’re talking about the idea of balance, in some way, and the power of your thoughts.

The Buddhist tradition is very old. It’s nearing 3000 years at this point. It’s a little more complex than just saying, “Find a balance,” and “Your thoughts are really powerful, you should pay attention to them.”

So, how to deal with this seeming problem, the watering down of Buddhist wisdom in popular culture? I have two ideas. It really is a huge sociological issue, among other things, but here are two ideas.

1. Turn those platitudes into questions.

What is balance? What would this balance feel or seem like? Have you found this before in your life? What conditions supported it? Are there any problems with this kind of approach to life, with finding a balance?

 

What are thoughts?

 

How do they work?

 

How do you know you’re having them?

 

(By the way, it’s okay to think when you meditate. Common misconception.)

 

So, if people really really want to stop thinking when they meditate, why is this? What is so terrible about having a thought, or lots of thoughts?

 

2. Bring it back to some more solid ideas

Here are some more traditional Buddhist takes on those ideas:

There is the idea of a “middle way.” The middle way exists between extremes. Now this is starting to sound like balance, right? However, this idea is traditionally used to describe the way reality exists. That’s one way it is used. So, it’s not quite about finding a stress free life, it’s more about understanding how things are, in reality. The two extremes could be described as “nothing,” and “things.”

Things: the commonplace view- my life is real, my body is real, physical objects are real

Seems okay so far…

Nothing: my life is made of many changing and shifting parts, my body is too, physical objects themselves are changing, shifting, moving

Yikes!

 

Maybe this makes clear why people prefer to think of balance as not spending too much time at their job. This way of looking at reality, as being somewhere between a dream, and what we normally assume, is not easy at first. The idea of a middle way there, is that somehow it can be helpful to  investigate the possibility that-

people, places, things

are not exactly what we normally assume.

The example I often use is molecules- that chair appears real and solid, but we also accept that, on some level, it’s moving about.

 

The “middle way” idea manifests in various forms in Buddhist philosophy. A more in depth analysis would take a lot longer. Another time!

 

Here’s a better one: not too loose, not too tight. This one actually corresponds much more closely to the idea of “balance.”

One of the Buddha’s students was a musician. He played something similar to a guitar. You’ve probably seen someone tuning a guitar before. The student couldn’t understand how to meditate. The Buddha told him to work with his mind just like he tuned his instrument, “not too loose, not too tight.” Importantly, though, this instruction was not about how to schedule your life, but about how to work with your own mind. The question of how busy you should be, or how to order the elements of your life, are something slightly else.

Not that it’s good to spend all day at work, just that this wasn’t exactly a Buddhist idea.

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The teachings and compassion

Avalokiteśvara, the Bodhisattva of Compassion, 16th century image from Japan (Photo credit: Wikipedia)

Just making a cup of tea in the kitchen, I had an idea for next week’s talk: the wideness of the dharma, and the wideness of compassion.

The gist of it: sometimes we have limited views about what the dharma (Buddhist teachings) is, and about what compassion is. So, come next Tuesday (4-530pm) and let’s discuss this. How varied and vast is the Buddhist tradition? What does it even mean to be a Buddhist, or to practice Buddhism? What is compassion, and how can we cultivate it?

Thanks very much to the Rowley Public Library for having me lead a discussion/talk last night. It was very interesting, and I was so glad to see some people come out to participate. It was especially nice to have someone ask for meditation instruction. That is something I love, to have someone not only express an interest in meditation, but actually ask how to do it. I hope some of you from last night’s event will go to next week’s dharma talk (Dec. 11th).

Since it often feels stingy to just promote an event here, and not offer any ideas, here’s one regarding compassion. Not that I have any great insight into the matter, this area of the teachings is one I find difficult, more than meditation practice, more than the so-called “wisdom teachings.”

One way you learn about compassion in this tradition is in terms of the “four immeasurables,” or the four “brahma viharas.” They are: equanimity, kindness, joy, and compassion.

They’re immeasurable in that they are practices and feelings that are very large. The intention cultivated becomes very large. I would also imagine that the benefits of this kind of practice are vast. They are practices of the heart, as I see it, so you could say it’s about making your heart bigger. Maybe finding that vastness, in your heart, that’s already there (but for me, it feels more like actually make your heart bigger, expanding your heart, beyond pettiness and defensiveness).

They’re also called “brahma viharas.” This tends to get translated as “divine abodes,” which is nice, but also kind of stodgy. Who says abode these days, outside of a fantasy novel, or a movie set in Medieval England? Brahma is a god, one of the main gods, in the Hindu tradition. That’s where the divine comes in. As I understand it, the idea of these practices being divine dwelling places is that you uplift yourself to a kind of bliss, a kind of superhuman or extraordinary enjoyment. It feels good to cultivate these virtues. This always seems to be the irony of suffering- it feels terrible, but we want it so much, somehow. It’s not easy to let go of things like anger, even if they feel awful (and therefore it seems like dropping them should be a piece of cake).

This is no small teaching, the four immeasurables. As I mentioned, compassion will be one of the foci of next week’s discussion. Here was my thought though. You don’t get them separately. Yes, they are cultivated on their own, in a concentrated way. At the same time, they’re not really separate feelings. You can’t be compassionate and still be unkind. You can’t be levelheaded (equanimous) without being compassionate. They go together. They’re really one thing, with four aspects.

Compassion personified: a statue at the Epcot center in Florida (Photo credit: Wikipedia)

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It’s Tuesday

 A reminder of the classes coming up, and a few thoughts-

Classes coming up- Meditation Basics 1 and 2, Foundations of the Path, and a weekly Dharma Talk.

Tonight! A talk at the Rowley Library in MA, about sanity and holiday experience.

 

If gratitude doesn’t arise naturally

you can’t force it.

If gratitude doesn’t arise at all,

you have to do something.

 

(A little poem about gratitude)

 

(A striking image of a “seed syllable” from the Japanese tradition, from Shugendo.org)

This post is pretty unfocused. I guess you could say it’s about symbols. That’s always a safe bet. Since holidays are the topic of conversation tonight, and something I’m thinking about these days, holiday symbolism is relevant, more or less. It’s easy enough to rattle off some holiday symbols, for the popular holidays, but what about symbols that actually invoke something? Symbols that actually create a palpable atmosphere (or maybe all symbols do that, but just some more noticeably than others).

 

(Another little poem before I get some coffee)

 

Dont’ be afraid of symbols

they’re a bridge

of sorts

to what!

 

…………………………………………………………………………….   …………………………………………………………………..

 

 

 

 

 

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Holidays 2012

One thing people talk about is whether they’ve gotten Christmas trees yet. My family has not, yet. No lights either, although we’ll be getting both. I’ve enjoyed seeing people’s displays outside going up, mostly trees wrapped in lights, sometimes more complicated setups.

I’m going to write a little about the holidays in relation to the talk I’ll be giving tomorrow at the Rowley Public Library (Mass.).

So this is some self-promotion (come see the talk! it’s free!) but also based on stuff I’ve been thinking a lot about over the last year or so, and of course, having celebrated the holidays with varying degrees of success since I was a kid. All of this is in the context of the dharma, and of meditation practice. That’s pretty odd, in a way, although to someone who meditates, it all becomes part of a kind of stew, it all gets brought in together.

I think one direction I could take this in, which I won’t, but it would be interesting- why would a Buddhist think about celebrating Christmas? There are so many problems with that- the commercial aspect, the religious aspect, the fact that there are a number of Buddhist holidays. Worth thinking about.

Instead I think I want to write about, briefly, the idea of holidays as legitimate spiritual experiences. In one way, that’s the big question starting out- if you’re going to examine how you celebrate the holidays, in terms of spiritual practice and the path, you have to look at the possibility that holidays are not a good way to practice for a variety of reasons-

the aforementioned commercialization

not being a natural fit with your beliefs (Buddhist Christmas, Yogic Hanukah, Christian Halloween)

randomness of celebration

it being merely social or conventional

So that’s a start. Obviously, my bias is more towards the legitimacy of celebrating (eccentric) holidays as spiritual practice. Some responses to the previous problems:

Don’t do it in an overly commercial way. Don’t buy too much. Even if making presents doesn’t seem appealing or good enough, you can celebrate in do it yourself ways as far as decorating, food, and so on. Bottom line, I think, has to do with seeing that the craziness of the commercial aspect of the holidays is not pleasant, and not wholesome.

If it’s not a fit, fine. I’m greedy, though. And I like some of the holidays. (Not New Year‘s so much, because I’m not great with crowds, don’t really drink much, and I get my own, better, New Year’s in February.) Even if the fit is not completely apparent, I want to enjoy the food I’ve always eaten, some of the music (some of it), some of those old movies. This is nostalgic. That is not necessarily a problem. Another angle- there’s just tremendous energy involved in this stuff, having to do a lot with the group feeling. I enjoy that. I find it interesting, and want to make the most of it.

This one goes like this- these days are not inherently special. It’s just a day on a calendar. The day you got married, the day you were born, the day something amazing happened, these can feel like significant days. The day something very old happened, maybe something you’re not psychologically or idealogically invested in, is just another day. This used to be a big one for me. At this point it somehow seems unimportant. So what? The atmosphere exists, whether or not I’m going to contemplate Christ’s birth, or his resurrection, or the spirits going to walk among the living once a year.

(As a side note, I think part of my thought about this has to do with looking at contemporary American culture, so-called irony, and self-mockery. These fit under what one teacher called “frivolousness” the last two, that is. My very rough and unstudied understanding- at a certain point in recent history, lots of modern people lost faith. Religion, as well as the humanities, hadn’t protected us from terrible tragedies on a global scale. People felt they couldn’t assume the traditional way of having faith, of going along with the rituals and calendars, worked. The traditions seemed corrupt, bankrupt, a way to corral people, take their money, and worse. This contributed to a view of everything being equal. There was not high culture, and low culture. You could appreciate all of it. This was because, in part, it was all garbage. You could mock all of it, and find some distance, some safety, some perspective. Clearly, I have a problem with this kind of ironic remove. Watching a cheesy movie can be fun, and it’s also not the same as watching a movie that was carefully made, that touches you, or moves you.

The holidays, I’m positing, used to have more power. People’s lack of faith, their lack of connection to their traditions, especially in America, although I’d guess in many places that have modernized, led to disconnection from the rituals and experiences of the holidays. People doubt the holidays. I think this is a missed opportunity.)

(Another side note- there are other responses to the randomness objection. One is about the actual contemplation of the meaning of a holiday. Personally, this one doesn’t do it for me exactly, but it’s there, and is legitimate, I think. So, Christmas could seem random, but if you connect to some of the ideas it embodies, then it becomes about that. It’s about the teachings a holiday embodies. Another, more interesting to me, response, is seasonal/natural. Holidays are specific to times of year. As seasons shift, things feel different. There are actually real energies that come into play at various times of year. It’s not just about the temperature changing. It’s not just a matter of nostalgia or association. Energy changes as nature shifts with the seasons. It follows that holidays connect to this. I’m enjoying playing with this idea, and practicing with it. It’s, as they say, “a bank of energy.” That’s worth exploring.)

The last one is easy enough to take apart. First, saying something is merely social or merely conventional is misguided. Social norms, conventions, what you could call a larger body language, are really powerful. How often do you just jump outside of those norms? They’re really powerful. They shape everything. Second, this begs the question: why would such social experiences arise? Why would people engage in them? Why would they last? It’s not enough to see a habitual pattern and dislike it. You have to do something more.

I wrote a lot more than I thought I would about that. Sorry for not including lots of little pictures to make it more fun. If you can, come to the talk tomorrow, in Rowley. It will probably be very different from what you’ve just read. Happy holidays!

christmas 2007 (Photo credit: paparutzi)

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About the “Meditation Basics” program

As I’m enjoying my day off, I’d like to write a little about the Meditation Basics classes that are starting soon.

As the title suggests, this is a good introduction for people new to the practice of meditation. At the same time, I’m sure that more experienced people would benefit as well. The class combines time spent sitting, with some discussion. If you’ve been interested in meditation and are thinking about trying it out, or have just started on your own, this is a great class for you. If you’re a more seasoned meditator, we’d love to have you here as well. The presence of serious meditators always adds something special to a group.

Group practice is valuable. I think there’s no way to overstate this. Personally, I read a lot, and meditated on my own for a few years before I got curious enough, or brave enough, to try out sitting meditation with a group (Berkeley Shambhala in California). I was so nervous going to a new place, not knowing anyone there. I remember to this day how the person at the door, who’d buzz you in, seemed really unfriendly. Weren’t meditators supposed to be friendly and gentle and caring? She buzzed me in, I walked up to the second floor, and made my way into the meditation hall. I felt like I knew what I was doing, since I’d been meditating by myself for a few years. Somehow, it felt very different though. The room was warm, pleasantly decorated, and not too crowded. But being around other people as I sat felt significantly different. Doing the technique I’d done for so long with others, and in that space, felt different. I felt exposed, put on the spot. I noticed my own thoughts and feelings much more clearly, including the feeling that I already knew what I was doing, and that I was a good meditator already.

I went back to this particular center a few times. Maybe three or four. Not too many. Somehow the difficulty of it, and the intuition that something was up there drew me in. That door guardian, who still brings up a little twinge of annoyance after all these years, somehow her presence, her unyieldingness had done something. The experience of being with a group had also. Later, asking questions of the more senior students did something valuable too. For the most part, I could just tell they had something. They were not ordinary people. They weren’t saints or gods, but they had something, and something I wanted to get for myself.

After leaving those Sunday meditations, I’d walk around Berkeley a little bit, enjoy the sunshine, probably get some coffee. Then I’d drive home to Fairfax, I think, at that point. Fairfax is an odd little town in Marin County, with a definite hippy vibe. There’s a church there that hosts a monthly (I think) rave. Normal church, but just once a month there’s a rave there, with DJ’s, people dancing. The Good Earth, I think, is the big health food store in town, and they make their own kombucha. They have this giant kombucha fungus sitting in a big jar at the back of the store. It’s really a hug kombucha creature, about three by three if I had to guess from memory.

Obviously everyone is on their own journey, with sidetracks, pit stops, crashes, and all the rest. For meditators, studying with others is a valuable part of that journey, and can be very interesting and surprising. Thanks for indulging me as I shared a little about my own trip. Here’s a little information about the Meditation Basics classes. They’ll be starting on the 11th of December.

Overall, there are three classes. I highly recommend that you take them in order, from one to three.

We start with sitting meditation, which focuses on the breath. This technique, sometimes called mindfulness, is the foundation of various sorts of practice. It’s the technique that all the others taught here are built on. In Basics 2, we learn walking meditation, and a kind of body-awareness meditation. Again, the mindfulness technique in Basics 1 is the foundation the things like walking and body awareness are built on. In Basics 3, we learn contemplative meditation, and some other forms too.

Of course, there’s also discussion. This is a time to talk about what’s on your mind, and to ask questions about the techniques we’ve learned. There are also some discussion topics. Basics Two focuses on the teaching known as the “four foundations of mindfulness.” Basics One is a little more general. We cover a lot of different ideas. Here a few:

Meaning

The meaningful life

Preciousness of life, and gratitude

Change

Letting go

Cause and effect

Discipline

The mind

Emotions

Overall, the three courses are a great introduction to meditation. I think they’d also be a great refresher for people who’ve been sitting for a while, and want a reminder. Classes held in Newbury MA, about forty five minutes from Boston.

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Photo Essay: Mongolia’s Nomads

A stunning picture of a celebration in Mongolia. Oddly, they do the same thing in Thailand. Not sure where this custom started.

Buddhist Art News

Global Oneness Project
By Taylor Weidman

Mongolian pastoral herders make up one of the world’s last remaining nomadic cultures. For millennia they have lived on the steppes, grazing their livestock on the lush grasslands. But today, their traditional way of life is at risk on multiple fronts. Alongside a rapidly changing economic landscape, climate change and desertification are also threatening nomadic life, killing both herds and grazing land. Due to severe winters and poor pasture, many thousands of herders have traded in their centuries-old way of life for employment in mining towns and urban areas. Most herders who stay on the steppe push their children to pursue education and get jobs in the cities believing that pastoral nomadism is no longer a secure or sustainable way of life.

This essay features a selection of images from the book, Mongolia’s Nomads: Life in the Steppe, sold by the Vanishing Cultures…

View original post 10 more words

Winter into 2013

Dharma Talk

Tuesdays, starting December 11th

4-5:30 pm $5-10 by donation

Meditation Basics 1

Tuesdays, December 11th-January 29th

10-11:15 am $75

Meditation Basics 2

Thursdays, December 20th-January 24th

10-11:15 am $75

Foundations of the Path

Thursdays, December 20th-January 24th

11:30-1:30 pm $75

Call (978) 462-9737 for information, or to register.

Keep it

Thanksgiving has something to do with being thankful, hopefully.
If you don’t feel grateful for some parts of your life, spontaneously, then it’s a good time to start. I’m not talking about feeling guilty for others having less, or suffering, but actually feeling good about what you do have. This is a practice. It does not happen just in your head, but in your heart, too, eventually. It should not be something that happens especially around this time of year, either, at least that’s my experience. It feels good. Why not feel that way more, throughout the year?

Excerpt from “108 Reflections”

 

from the short text, 108 Reflections on Practice:

1. Practice is a way to connect the highest aspirations, hopes, dreams and so on, with the actual practical realities of reality. It can be easy to not have these two things meet- dreams and reality. Often, it’s easy enough to read about high concepts, but also too easy to allow this to stay in the realm of concept and not shake the foundations of everyday living.
2. Practice is a way to protect your mind. In the Mahayana Buddhist tradition, it’s said that shunyata, or “emptiness” is the best protection for the mind. Why even protect your mind? Because if you don’t, it gets chaotic, dirty, unpleasant to live with. You can get what one teacher called “mental halitosis.” Emptiness can refer to wisdom beyond concept, or the fact that reality is never quite concept. Reading this is one thing, experiencing somewhat something else. Practice allows for “tuning in” to this kind, or way of experiencing more directly, away from labels and ideas.
3. Then again, concepts are powerful and useful, and inescapable. Again, it can be hard to connect the deep philosophy written by people in the past, and moment to moment experience. This doesn’t mean that words or ideas are garbage, though. They have a huge impact on what we do, and how we do it. So practice doesn’t just let you experience and understand emptiness, it lets you work with ideas in different ways, seeing them from different angles. In a way, an idea is like a vivid mandala manifesting in empty space. It’s like a colorful cloud, or rainbow. Your mind is full of these clouds.
4. Practice lets you see your own limitations and issues. Sometimes it’s easy to know your own limitations, sometimes it’s not. Having a routine of practice involves some discipline. There’s really no way around that. If you can do a practice regularly, every day, then you’re doing it. If you can’t, then the discipline isn’t there. In terms of issues, again, everyone has some idea what is “wrong with them,” but practicing shows you your own mind, from a slightly different perspective. If there’s a problem, you’ll see it there.
5. We may never become completely fearless, but fear is something you can work with. It can become part of your path. It’s a very basic, profound experience. It would be strange to ignore it, if emotions are part of your process.
6. Practice accomplishes things. There’s no promise it will make you pretty, or perfectly happy, or wise, but it does process you. People who have practiced are different. This is one highlight of being part of a community of practitioners: you get to see others who’ve “been there before.” They probably won’t be perfect, and many won’t be easy, but they should have some qualities of having grown.
7. Practice has implications for the entire world. This is as personal as what is accomplished for practitioners. It’s not just about going to a temple, or praying at home, but also about what you do once you’re interacting with the world.text by Jacb Karlins 2012

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New things on the horizon

 

I’ve been busy with regular work, part of which was  temp job. That having finished, I’ll be back here a little more, at least, for a little while.

New classes are on the way. These will start in a week or so. The lineup may change, but here is a sketch of what’s being offered in late Fall.

 

Deepening Your Meditation

An hour or so of group sitting practice, and talking about how to deepen practice.

 

Addiction and the Buddhist Teachings

Connections between overcoming addictions and Buddhist ideas.

 

Sane for Holidays/Compassion for the Holidays

Two classes on (believe it or not) finding some sanity during the holiday madness, and finding some compassion too.

 

PADMA Technique

A new technique based on traditional meditation and Buddhist frameworks. Work with your issues, habits, and learn to meditate.

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