Pawo Tsulak Trengwa, a Kagyu teacher who was the principal scholar of his time, wrote an extensive commentary on this topic, which I studied when I was in retreat. He excoriates the view that the first root downfall means absolute obedience to the guru. He is very explicit: you have to do everything your lama tells you only as it pertains to your spiritual practice. He says that the first root downfall doesn’t apply to how you live and function in the world.
Many problems in meditation practice come from confusion about what we think should happen, what we want to happen, and what actually happens. One way to clear up this confusion is to be clear about the purpose, method, effects and results of meditation practice.
Willingness means to let go of conventional concerns over happiness, wealth, status, and reputation, the agendas of life in society. As long as you limit your experience to what fits into the world of society, you will explore your spiritual potential only to the extent that it doesn’t impinge on your life in society.
As we cut through our confusion over and over again, returning to the breath, we find that a whole realm of experience begins to open up to us: thoughts, feelings, bodily sensations, sounds, images, memories. Our conditioned tendency is to regard some of these as good and some as bad. Through power, we have established a place for our attention to rest. Now we make an effort in ecstasy…
Deep questions about values and ethics arise around the issues of abortion, life support, and elective suicide for those with debilitating and terminal illnesses. In these and other circumstances, call up compassion so that you see clearly, go empty in all the complexities so you know what is, and in that knowing act without hesitation.
Finally, we come to the training in natural presence… Many people approach this naively, feeling that a drastic simplification of their life will be sufficient (adoption of a monastic life, living simply in nature, stepping off the fast track, etc.), but we usually bring our baggage with us when we make these moves. The first effort here is to rid ourselves of accumulations from the past… The second effort is to let go of the future. …
The final challenge of habituated patterns is to question direct experience. How do we know? How can we trust this knowing, which is totally beyond the ordinary conditioned experience of life? Like Buddha Shakyamuni, we turn to no external reference and live in the knowing. We rest in presence, in the very mystery of being itself.
Lineage is not the passing on of “The Truth” from one generation to another. It is the passing on of the methods, the tools, with which you uncover and live this natural knowing.
Imbalance in a relationship, whatever the basis of the relationship, inevitably leads to lack of respect on one side and resentment on the other. Relationships can and do endure periods of imbalance. Sooner or later, however, the imbalance must be addressed if the relationship is to continue.
Increasingly, money has become the only medium for exchange between people in our culture. The human part of us resists this as we feel that there is more than simply financial value in our interactions. But money is now used to determine the value of time, the value of any material article, the value of culture, the value of social programs, etc. It is this seeming willingness to measure every aspect of life in money that indicates the true extent to which we have engaged this collective thought.
In these notes I want to point out the relationship between the three marks of existence (the pointers), the three doors to freedom, and the three aspects of meditative experience (the openings). The three marks (change, suffering, and non-self) can be viewed as pointers, aspects of our experience that point to three doors of understanding […]
From the Buddhist point of view the mind-body system with which we identify has the seed of attention within it already. We simply provide conditions for sustained active attention to develop. The practice of meditation is the practice of providing those conditions. This is how we cultivate attention, just as we would a plant or tree.
Meditation is not a quick cure-all. We are used to quick fixes: ten ways to better communication, the five magic steps for better relationships, the eight things every manager should know, etc. The trouble is that all of this good advice is useless if we aren’t sufficiently present to implement it. Meditation cultivates just that presence, so we could regard it as a foundational skill.
One of the primary characteristics of learned helplessness is that the person feels passive with respect to the system. The passivity, however, is only half the story… Can learned helplessness be undone? The answer is “Yes.” The cost, however, is high.
The teacher-student relationship is based on a shared aim—your awakening to the mystery of being. It is not based on mutual profit or on emotional connection. The responsibilities of a teacher are three: Everything else is extra and is usually based on the projections of the student, the teacher, or both. If the teacher is […]
