Oct 01, 2014
I was asked, “If Buddhism teaches non-self (anatta), then who is doing all this that happens in my life; who meditates?”
There is meditation taking place. There is stuff happening in life. There is the thought, “Someone is doing this.” But that thought is a bit like the idea primitive man may have felt, looking at nature. The wind blows, the leaves rustle, the rain falls. There must be “someone” making this all happen! And so they imagined a god or gods who were doing these things.
Nowadays we talk about all this being an “ecosystem.” But we don’t think of “Ecosystem” as a god who hides behind the scenes, making everything …
Sep 24, 2014
A mountaineering friend of mine used to remark that when he’d meet a rock or other obstruction while coming down a mountain, and was faced with choices — go left, or right? — each choice would lead to other, different, choices. In this way, two different decisions early on — although seemingly insignificant — could result in profoundly different outcomes.
Views we hold can be like that as well. A view like “personalities are fixed” leads to very different results compared to a view like “personalities are fluid.”
A new study illustrates how easily views about our personalities can be changed, and how powerful the effect of …
Sep 02, 2014
Jhāna — a progressive series of meditative states of absorption — is a controversial topic in Buddhism. This should be rather amazing given that the Buddhist scriptures emphasize jhāna so strongly. In the Eightfold Path, Right Concentration is consistently defined as the four jhānas. The Buddha said things like “There is no jhāna for him who lacks insight, and no insight for him who lacks jhāna.” The jhānas are enumerated over and over again in the Pāli scriptures. They’re also implicit in teachings like the Seven Bojjhaṅgas, the 12 positive nidānas, and the Ānāpānasati Sutta, which mention various of the jhāna factors.
Despite the scriptural importance of jhāna, some teachers, like …
May 27, 2014
The difficulty of getting our heads around “non-self”
A lot of people have trouble understanding the Buddhist teaching of anatta (non-self). It’s hard to get the head around. They assume that “someone” has to be in control. They assume that they have a self that they somehow have to lose. And the thought of losing this self brings up problems: sometimes they fear that if they lose this self, then there will be no control (because someone has to be running the show). Sometimes they think that if there were not this “someone” in control, there would be no possibility of making choices: they assume there has to be “someone” who …
May 04, 2014
Another guided meditation from the retreat I’m co-leading with Sunada and Aryaloka. This one’s the Six Element Practice, which is a reflection on non-self.
The quality of the recording is not great, and the only editing I’ve done is to increase the volume and to remove a cough. You’ll hear the building creaking, and people shuffling (and no doubt some coughs that I missed.
Still, I hope it’s of benefit:
Dec 10, 2013
When I’m talking with people about the Buddhist teaching of non-self (anatta) they often say things like, “But how can you function in daily life without a self?” I usually answer, “Well, how do you function in daily life without a self?” Because Buddhism doesn’t say that we have to lose our selves — it says that we have no selves to lose. The reason we assume we have to lose our selves is because we walk around with the delusion that we do actually have a self in the first place.
So we all go about our daily lives without selves; it’s just that most of us drag around …
Nov 21, 2013
Some of us in Wildmind’s Google Plus community are working our way through exercises from Jan Chozen Bays’ book, How to Train a Wild Elephant. We’re now on week 17 of the book, and this week’s exercise is called “Entering New Spaces.”
Here’s a brief outline of the practice:
The Exercise: Our shorthand for this mindfulness practice is “mindfulness of doors,” but it actually involves bringing awareness to any transition between spaces, when you leave one kind of space and enter another. Before you walk through a door, pause, even for a second, and take one breath. Be aware
Oct 10, 2013
A lot of people have difficulty practicing self-compassion, but some people have difficulty with the concept of self-compassion. I’ve had very experienced Buddhist practitioners tell me that while they think it’s good to have compassion for others it’s not desirable or even possible to have self-compassion, or that self-compassion is just self-pity. It’s a shame there’s so much confusion over such a crucial practice.
But in some ways it’s not surprising that this confusion exists. The Buddha just took it for granted that we love ourselves — he said we should love others as we love ourselves, which for self-loathing westerners seems the wrong way around — and as far as …
Aug 26, 2013
“To be creative means to consider the whole process of life as a process of birth, and not to take any stage of life as a final stage.” Eric Fromm
For social psychologist and psychoanalyst Erich Fromm, creativity wasn’t necessarily about bringing something — a poem, a symphony, a sculpture — into being. For him, creativity was an attitude. Creativity was the ability first to be aware, and then to respond. In this sense, creativity may produce works of art that can be viewed in a gallery, but it is also a way of living. Creativity may produce not only art but a life lived with awareness, a life imbued with meaning, a life lived well. Creativity is about allowing life to come into being — fully.
When I sat down to write this post just a few minutes ago, I looked at …
Aug 05, 2013
When we turn our life over to the Dharma, we surrender to the teachings of the Buddha. What are those teachings? There are many, and I encourage you to explore and see what resonates for you. They are all doorways onto the path of liberation, freedom and a new understanding of happiness.
Perhaps one of the most accessible teachings is the three Laksanas (The three marks of human existence.) In brief;
Dukkha (unsatisfactoriness) – suffering comes up time and time and again in the Buddhist teachings, it is the back bone of the Four Noble truths – a teaching that connects all Buddhist traditions. The Buddha taught: …