Oct 11, 2014
What you need to do to become a stream entrant
There are certain things you need to do, and attitudes that you need to cultivate, if you’re going to set up the conditions for insight to arise.
You’ll need periods of intensive practice, such as going on retreat. And I don’t mean just getting away for the odd weekend, which is all some people say they can manage. You need to have intensive spells of meditation for a week, ten days, two weeks, preferably longer.
Sometimes we find it hard to have the time. I heard someone say that when you say you don’t have time to do something it’s not …
Oct 15, 2013
Last month I wrote about how sometimes your meditation practice may seem to be going nowhere, and how that’s OK. It’s the “seems” that’s important, because sometimes you just can’t see the change that’s taking place, slowly and gradually, in your brain and mind. Connections can be growing, or strengthening in the brain, and you can be completely unaware of that until perhaps some tipping point is reached and you notice that you act differently, or feel differently, or see things differently.
But there are also times that you might want to shake things up. Here are four things you can do to stop your …
Sep 03, 2013
Given that I’m a meditation teacher and the author of a good number of books and audiobooks on meditation, you might think that meditation should be the central thing in my life. But — and this is something I only just realized — it’s not.
I’ve carried around, not very consciously, the idea that meditation should be the most important, the most central, thing in my life. And I suspect that this mostly unconscious idea has led to inner conflict and resistance. Certainly, when I realized just the other day that meditation wasn’t and shouldn’t be the central thing in my life, I felt unburdened. I felt lighter, freer, and clearer. The …
Jul 18, 2013
Equanimity suggests standing back, but the word upekkha means “closely watching.” I see upekkha as an intimate identification with beings’ deepest needs, and our desire that they experience the peace of awakening.
Just as mudita is when we want beings to develop skillful qualities and the peace and joy that comes from those qualities, so upekkha is when we want beings to develop insight, and the peace and joy that comes from that insight.
Upekkha is what the Mahāyāna came to call mahā-karunā …
Jul 13, 2013
So here’s my “yes, but” guide to how these four brahmavihāras of lovingkindness (mettā), compassion (karunā), joyful appreciation (muditā), and the desire that beings experience the peace of awakening (upekkhā) are related to each other.
So we start with the most fundamental brahmavihāra, which is lovingkindness. Lovingkindness grows from an awareness that our deepest desire is to be happy, and a humble recognition that happiness is often quite hard to find. So often we’re excited about something new in our lives — a new car, a new phone, a new …
Jul 12, 2013
This meditation is a recording of a Hangout I did on Google+ with members of Wildmind’s community. It’s an upekkha bhavana meditation, which is not really the “cultivation of equanimity” at all — or at least so I believe. To me, upekkhā is not equanimity. It doesn’t even mean equanimity in its etymological root, but something more like “closely watching.” Upekkhā is when we wish that beings attain the deep peace of awakening through accepting impermanence, or the arising and passing of things, or that everything changes (the exact words don’t matter much).
We are of course seeking the peace of awakening ourselves, and so at the beginning of this …
Aug 29, 2012
In the Buddha’s day, many people got enlightened quickly. Some people would say this is because the Buddha was such a great teacher, and to some extent that’s got to be true. What better than to have an expert around? But most of the monks and nuns and householders would have had very little contact with the Buddha. After all, he couldn’t be everywhere!
What they did have, that was every bit as helpful as the presence of the Buddha, was the belief that enlightenment was possible. Having the Buddha around was helpful, perhaps, not so much because he was a “personal trainer” who was around to say just the right …
Jul 02, 2012
I used to be confused about why the third truth came before the fourth. And I realize now that if I could not accept or believe that there was an end to suffering, I would not have trudged the path. After all, I would not have known what would be at the end of the path—or if there would even be an end. If somebody had described to me the path that would lead me away from suffering before telling me that there is an end in sight for suffering, I would have most probably had an attack of horrified anxiety. And convinced myself that the life I was living …
Jun 17, 2012
Some years ago I noticed an odd thing; a lot of the Buddhists I knew (including myself) didn’t talk much about getting enlightened. We didn’t talk much about what, specifically, we were doing in order to get enlightened. We didn’t talk much about what enlightenment was. And this was not just my impression. I asked other people whether this was what was going on, and they all agreed: enlightenment was not on our radar. And this is very odd, since the only reason that Buddhism exists is to help get us enlightened. The Dharma is nothing but the Way to enlightenment. And it seemed few of us were interested in going …
Jan 03, 2012
Metaphors can be traps. We can end up taking them too literally. The point of a metaphor is to help us see things more clearly (“time slips through our hands like sand” helps us connect something intangible and abstract, like time, to a physical experience, like sand trickling through our fingers). But sometimes metaphors mislead, and make it harder to see things clearly. The image of the path is one of those metaphors that can potentially trap and mislead us.
The Buddha himself used the image of his teaching being a path. One of his key teachings is the Eightfold Path (aṭṭhaṅgika magga), and in a famous teaching he explained that he …