Suffering has no other cause than ego clinging.

    This slogan is pretty dogmatic.  It would only take one example of suffering without ego clinging as a primary component, to undermine it.  Please post an example if you have one.

    The only caveat for posting a counter example is that suffering is not the same as pain or discomfort.  We are all aware that the world is full of pain and discomfort.  Pain transforms into suffering when I demand that it be something else.  This point has been made many times and in many places.  Radical acceptance is not that I change my view to allow that everything is just and right.  There are many things that are not fair, just or right.  The point of a radical acceptance is that suffering results when I fail to accept that the event has occurred or is occurring.

    Radical Acceptance does not mean that as soon as I accept that an event has occurred, I am no longer in a position to make an effort to change it or correct it.  It is argued that I am in a much better position to make an effective effort to change the event because I have accepted its reality.  I am no longer blinded by my demand that things be different than they are.  Examples, of demanding that things be different are things like, “I can't stand it when this happens.”,  “I can't believe he did this to me.” , “I just can't accept this diagnosis.”,  “This just is not fair.”  etc.  Each of these statements represent a barrier to seeing reality clearly and result in suffering in addition to the pain of the event. 

    The root of every demand that things be different than reality is my clinging to “but I do not want it to be this way” and the corollary “things should, must or ought to be the way I want.”

God grant me the serenity 
to accept the things I cannot change; 
courage to change the things I can;
 and wisdom to know the difference.

Living one day at a time; 
enjoying one moment at a time; 
accepting hardships as the pathway to peace; 
taking, as He did, this sinful world
 as it is, not as I would have it; ....

(IMJ: the rest of this slips into Ego Clinging, but the first part is good stuff).

   --Reinhold Niebuhr

If you think others might like this article submit it to StumbleUpon by clicking Submit.

Until I can do this for myself, I will be unable to do this for another.

The Taking and Sending referred to in this saying is the practice of Tonglen or Loving Kindness Meditation.  This topic is discussed in Logong 7, so the this post addresses why there is an instruction to begin Taking and Sending with yourself.

What do you think of the saying, "Until you love yourself; you will be unable to love another?"  If you understand this correctly, you probably already get this entire post.  Thank you, if you are still willing to read these thoughts on the matter.  If you would be interested here is a link to the stories of Pygmalion and Narcissus.  Love requires the ability to want the best for the other person, and in so doing our benefit is incidental (but probably inevitable).

I can take in my own sufferring and send out love and kindness to myself, whenever sufferring arises in myself; to the extent I become aware of this arising.  No matter how "enlightened" I am, there will be moments when I forget or become blinded to the causes of sufferring.  Hopefully, I can become aware of these moments as soon as they arise (and eventually before that).  If you would like to read more about this, try 42) Train in 3 Difficult Disciplines. The practice of Taking and Sending with Yourself will be particularly helpful as you begin to use Lojong 42 to deal with the recurrent events that we all encounter while working towards "Peace of mind in the real world."

If you think others might like this article submit it to StumbleUpon by clicking Submit.

The lojong sayings cover the major philosophical underpinnings and practical requirements of the Dharma.

The sayings are helpful in learning about the philosophy and practice of the Dharma, however, it is likely that the sayings will be misunderstood if you don't already know.  Many of the sayings are written to highlight the paradoxes inherent in having a right understanding.  For example, on the surface "26) Give up hope of obtaining results" does not make sense to the traditional western mind.  And if fact, sayings like this one can be a yardstick of right understanding. 

As you become more familiar with the sayings, you will find that one of these can be applied to every activity you do.  And as you apply the sayings in everyday life, it will move your right understanding from moments of meditation to everyday life. 

If you think others might like this article submit it to StumbleUpon by clicking Submit.

Tonglen - sending & taking.  Lojong - practice w/ proverbs.

1. Preliminaries

1) First, learn the preliminaries.

a. Appreciate Life & hearing the Buddhadharma,

b. Know the reality of death,

c. Accept Karma,

d. Accept the inevitability of cyclic suffering)

2. Formal Practice (2-10)

2) Think all phenomena are like dreams.  (My reality depends on momentary perception) 

3)  Analyze the unborn nature of awareness.  (There is no "Me" independent of momentary perception)

4)  Let even the antidote vanish of itself.  (Don't cling to the method) 

5) Settle in pure awareness (samadhi - enlightenment / sabbodhi - awareness of things as they are)

6) In post meditation, be a child of illusion.  (Between sessions maintain awareness of the dependent nature of reality)

7) Alternately practice sending & taking.  (Meditation: Breathe in, All Suffering / Breathe out, Everything Good)

8) 3 Objects, 3 Poisons: 3 roots of virtue.  (Objects of attachment, ...of hostility,...of ignorance: into virtue)

9) Practice every activity with slogans.  (Tonglen & Lojong in every act)

10) Begin taking & sending w/ yourself.  (Until I can do for myself, I will be unable to do for another)

3. Using Adversity (11-15)

11) When evil fills the world, change adversity into the path of awakening.  (Each obstacle is a chance to wake up)

12) Drive all Blames into One.  (Suffering has no other cause than Ego Clinging) 

13) Be grateful to everyone.  (Obstacles presented by others are some of the very best opportunities to develop by Lojong)

14) Emptiness comes in meditation on the four Kayas 

a. All is empty,

b. First arising of compassion from emptiness,

c. Compassion w/out conditions;

d. Simply being w/out distinctions, categories, divisions)

15) Whatever you encounter, immediately apply it to meditation. (Meet everything with awareness)

4. Life & Death (16)

16) Practice the five strengths

a. Determination to be egoless

b. Through being mindful & aware

c. So as to cultivate Bodhicitta

d. To release clinging grasping

e. Through prayer for the benefit of all others.

5. Yardsticks (17-20)

17) All dharma has a single goal.  (All lessons are designed to subdue ego-clinging)

18) Of the 2 witnesses, follow the one.  (Be true to myself) 

19) Always have the support of a Joyful mind.  (With help of a joyful mind, difficulty is an aid to Tonglen  - Lighten Up!)

20) Practice even when distracted (Be aware when I am distracted)

6. Commitments (21-36)

21) Abide the three Basic Principles

a. Keep promises,

b. Attend only to the essential,

c. Practice the same way in each situation

22) Transform your desires, & remain who you are.  (Do not be ostentatious in my new attitude of compassion)

23) Do not discuss defects.  (Of others or myself)

24) Do not ponder others.  (It is merely a mirror of myself & "Pray: May all be free of this suffering.")

25) Work on your greatest imperfection first.  (Focus full awareness on the place where I repeatedly stumble.) 

26) Give up hoping for results.  (It creates barriers to earnest practice on the path - Bodichitta)

27) Abandon poisonous food (Even virtuous thoughts & actions, if motivated by Clinging to concrete reality & self-cherishing, are like poisonous food)  

28) Don't rely on consistency.  (As when I am unable to break from the past.)

29) Don't malign others.  (Do not gossip either good or bad.)

30) Don't wait for an opportunity (Either: to engage in practice or to 'ambush' another)

31 Do not strike at weakness (Don't criticize belief, love, trust, etc.)

32) Don't transfer the Ox's burden to a cow.  (Don't shift responsibility for my feelings, blame, or other burdens)  

33) In your practice, don't aim to win.  (The Practice is not a race or competition to be better than others)

34) Don't act with a twist.  (Act without ulterior motive, only be direct & straight, not sneaky, not sideways)

35) Don't make Gods into Demons.  (Avoid inflated ego that may use the practice to avoid real insight)

36) Do not expect advantage from suffering.  (Yearning for another's suffering merely guarantees my own)

7. Guidlines (37-57)

37) Do everything with One intention.  (Transform everything, even obligations into Spiritual Practice w/ "Bodhichitta" intention)

38) One method will correct all wrong.  (Awareness / mindfulness)

39) 2 Actions on 2 Occasions: beginning & end.  (Begin & end each day with a commitment to Bodhicitta practice) 

40) Be patient, whichever of the 2 occurs.  (Don't jump into my habitual pattern in either good or bad fortune) 

41) Observe two precepts even at the risk of life.  (Awareness & compassion - Osho) 

42) Train in 3 difficult disciplines. 

First, become aware when disturbing emotions arise;

Later, as soon as I am aware, turn from it;

Finally, take action to prevent the seed before it is sown)

43) Take on the 3 primary resources.  (Teacher, Environment, Teachings)

44) Don't allow 3 things to weaken.  (Three Jewels / Objects of Refuge: the Buddha, the Sangha, and the Dhamma/Dharma)

45) Keep the 3 Inseparable. (Integrate Practice in Body, Speech, & Mind)

46) Deep & pervasive training: unbiased in every area.  (Without beliefs, without boundary, without holding back: in all 3 objects: #8)

47) Meditate on that which provokes resentment.  (Use resentments as a reminder, not an obstacle) 

48) Do not rely on external conditions.  (All conditions nurture the practice of Lojong/Tonglen)

49) This time, practice the main points. 

a. Benefit others,

b. Experience rather than books,

c. Bodhicitta is most important.

50) Avoid these 6 mistakes

AVOID: 

a. Impatience - be patient in all things esp. the practice,

b. To want wealth, happiness, pleasure, etc. at the expense of the practice,

c. To enjoy only pleasures & not the practice,

d. To have only compassion for innocents & not for all - even evil doers,

e. To be 'helpful' in a wrong way,

f.  Inappropriate rejoicing.

51) Do not be erratic. (Practice with steady consistency)

52) Train wholeheartedly.  (After I think I get it, start again to go to the next deeper understanding - again & again)

53) Find freedom by using:  Examination & Investigation.  (Be aware of the strongest clinging, then notice when it arises, again & again)

54) Don't make a fuss.  (Neither brag or wallow in self-pity - every experience is illusion)

55) Don't be jealous.  (It will lead to wrong action)

56) Don't be frivolous or fickle.  (Don't irritate others by my action, such as jealousy or "holier than...")

57) Don't expect thanks.  (Don't do anything merely for the recognition of others)

If you think others might like this article submit it to StumbleUpon by clicking Submit.

Today I am cleaning up my office.  I moved many of my books upstairs to the attic.  I have a Kindle and think one day, I may be able to release my attachment to books (ha! they'll just be hidden in cyberspace, my attachment will be the same).  At least my office space will look neater.  First we moved our music into digital space and soon I think "writings" (books) will go the same way.  Perhaps using the Kindle is "shaping up my behavior".  By using an eReader, I am letting go of some of my attachment to books.

If you think others might like this article submit it to StumbleUpon by clicking Submit.

8) There are three opportunities presented by the objects of attachment, objects of hostility, and objects of ignorance.  Each of these three can set the occasion for virtuous action.

The Lojong sayings are often stated in a "catchy phrase" that facilitates remembering the meaning.  (My memory for words separate from meaning is very poor, so I generally do better just understanding the meaning behind a saying.)  We are often reminded in the sayings, that adversity presents an opportunity to wake up. 

In this saying points out three things that can be significant barriers to enlightenment, can also be used as an opportunity to become aware.  Attachments are the major source of suffering.  The Four Noble truths recognize the primacy of attachments as a cause of suffering.  As soon as we become aware of attachment, we are given an opportunity to release from it so we turn to path that leads to less suffering (in the shorthand of this saying, this is labeled as a virtue.)

Hostility is also a very significant barrier to peace of mind and enlightenment because it is the opposit of compassion.  Insight leads to compassion.  A frequent misunderstanding of the core teaching of detachment occurs when the listener does not see the connection to compassion.  Detachment without compassion is just another way to be selfish (overly attached to self).

Ignorance is the antithesis of awareness and insight.  Most of us reading this would object to the general label of being ignorant, because of the great effort we put into study and meditation.  Yet there are moments when each of us will be blind to our motivations, unaware of our unkindness, not see the effects of our actions, and miss the connections between our actions and the results of our actions (karma).  As soon as we wake up, there is an opportunity for increased awareness and insight in which ignorance can be transformed into actions on the path of relief of suffering for ourselves and others (bodhichitta).

Objects of attachment, hostility, and ignorance (which result in corresponding poisons to the path of enlightenment) can set the occassion for transformation into right actions.

If you think others might like this article submit it to StumbleUpon by clicking Submit.

7) Alternately practice sending & taking. (Meditation:  Breathe in, All Suffering / Breathe out, Everything Good)

I am blessed to have the opportunity to do clinical supervision with a number of highly skilled mental health practitioners.  An issue that sometimes arises is "Burn Out".  It is our natural tendency when we encounter great suffering in others, that we attempt to protect ourselves from becoming induced into the same emotional state as the suffering person.  This is especially true for those of us who have empathy for others.  And of course, this is a special problem for therapists who practice intentionally elevated levels of empathy as part of psychotherapy.  This constant state of induced negative emotional arousal is a major source of therapist burn out.  It may also be a source of burn out for those of us who have family problems or any intense emotional connection to a person who chooses to suffer emotionally.  (Oops, I let my prejudice show by the using the word "choose"; I believe pain is unavoidable, suffering is optional - see many other posts here.)

When I coach therapists who are struggling with burn out, I often suggest they let go of attempts to defend themselves against the suffering of their patients.  The reason is because for a therapist attempting to practice intentional heighted empathy, defending against being induced into sympathetic negative emotion is like one step forward, two steps back - it will not get anywhere.  The alternative is the practice of Tonglen or Loving Kindness Meditation.  Lojong 7 is based on this technique.  ("Technique" under states the necessary commitment - better is "life practice".)

When I let go of the attempt to defend against negative emotions that I encounter; and instead intentionally take these in so I can send out love & kindness, I create an energy loop that allows the negative energy to pass through without sticking to me.  And more importantly, I become a vehicle through which the negative energy is transformed into a positive energy that benefits the other person, who is the source of the negative energy.

I often hear from therapists and others who encounter intense negative emotional energy, that this whole idea is way too scary to even consider.  They often say things like, "I'm just too scared to let down my barrier to all that negativity; I feel it could destroy me if I don't constantly defend against it".  Here is the paradox, by attempting to defend against the negativity you are locked in a death struggle with it.  An analogy is Jiu Jitsu, let the energy pass on by.  However, in Tonglen we do not merely send the energy past us, it is possible to use the momentum of the negative energy to amplify the amount of positive energy we can send back to another.

This "technique" works especially well in therapy due to the large amount of negative emotional content that is processed.  However, it can work just as well with negative emotion and other suffering in any situation in which it is encountered.  Please give yourself the world the benefits of this practice.

If you think others might like this article submit it to StumbleUpon by clicking Submit.

6) Between sessions maintain awareness of the dependent nature of reality.

How does one develop awareness of the dependent nature of reality?  In one way this is a purely intellectual activity.  One can become aware of this truth and many others, through rational analysis using Buddhist philosophy.  For example, the use of these Lojong sayings is based on rational analysis.  Another of my favorite sayings is number 2 - Think all phenomena are like dreams (or My reality depends on momentary perception). 

However, this saying reminds us that meditation is an integral part of the path.  Entering meditation and returning to the mundane, helps us recognize the dependent nature of reality in each moment.  If we meditate each day, there are many opportunities to see the dependent nature of reality at times when we are not distracted by the hussle and bussle of everyday life. 

The next step in this specific practice is to remember this truth in moments when we are caught up in what we think is an intense reality (like when we are self-righteous, angry, despondent, etc.)  It is very useful to remember that my reality depends on my momentary perception (in these particular moments.)  This is because this recognition can save us from a great deal of suffering at our own hands when we lose sight of this fundamental truth.  Remembering the insight of this saying at those moments is particularly difficult, so in the beginning we may remember shortly afterwards.  Perhaps as we meditate on the recollection of the thoughts and feelings that arose.  Hopefully with time we reach this state of recognition sooner and sooner, so that we can continuously keep the dependent nature of reality as a constant point of view.

If you think others might like this article submit it to StumbleUpon by clicking Submit.

5) Settle in pure awareness (samadhi - enlightenment / sabbodhi - awareness of things as they are)

On the surface this seems to be to be a high aspiration.  However, this saying clarifies that this is not an achievement to be strived for, but rather it comes from releasing.  This is the key to the meaning of this one.  It is not about striving, but about letting go.  As I let go of the chatter of my everyday thoughts, I begin to settle into pure awareness of the present moment.  When I achieve awareness of the present, I begin to see things as they really are.  This means seeing things without the filters of my judgments such as "ought to be", "is good or bad", etc.  Direct experiences of my emotions are most often in the present moment; it is those pesky thoughts that are the trouble! 

As a Behavior Analyst have been accused of being "mindless" in the past.  I hope I'm not being misunderstood again.  This is why the Buddhist have appropriated the less pejorative "mindful".  I believe a "mind" capable of direct experience and goal directed thought is "an establishing condition" for release from suffering.  And back to the point of this saying:  simply settling into pure awareness.

If you think others might like this article submit it to StumbleUpon by clicking Submit.

I have been thinking about the question I posed (to myself!) in a recent post. My question was, "why aren't more people enlightened?" From my observations of the state of the world, it appears not many are; even though we have millions of people in the West, who live in what would have to be considered a "high birth". These people live a life in which all of their material needs are met in abundance. In addition, there are tons of great resources out there to provide excellent insight into the dharma. If you are reading this you have probably seen lots of these. For example, go to Daily Buddhism, you can see the information is always spot on. Yet from the questions asked on that site, it is clear many people are still struggling.

It is plainly not about how fortunate one's circumstances appear to be. Is my situation more favorable because I have ten thousand times more than what I need? I think not; it is probably true that having many times more stuff than I actually need is a barrier to enlightenment.  (Wow, how did I forget this!)  I still argue that we have abundant affordances to make enlightenment available to many more people in the West than seem to be benefiting from these resources. These are the same things I mentioned in a previous post, such as access to education, the Internet, teachers, etc.

The answer to "why aren't more people enlightened" is that it takes a lot of meditation to create the circumstances that allow the dharma to fall on fertile ground. 

Since I recognized the fundamental truth of the Four Noble Truths and other aspects of the Dharma, my life is mostly without suffering.  Before I had moments of release from suffering, now I have moments of suffering interspersed with mostly time with peace of mind.  Even for these moments of suffering, I typically wake up after only a few minutes to realize what I need to do to return to peace of mind.

My life was a natural experiment in the benefits of meditation.  (I think there may be others who have a similar situation.)  I first started meditating in 1972 using the Transcendental Meditation (TM) method.  I have meditated regularly since that time, my practice has changed over time especially in the past 8 years as I developed more understanding of philosophical Buddhism.  I did OK during the time I was "just" meditating, but not following the Buddhist dharma.  I married, had great kids, got my PhD in psychology, worked as a therapist in many different settings, and I think helped many people.

Prior to about 2000, I had read Buddhist literature and spoken to Buddhist practitioners, but too often  I encountered faulty information such as silly ideas about reincarnation, karma, deities, etc.  But sometime around 2000, I found Stephen Batchelor's book Buddhism Without Beliefs (1997, ISBN 1-57322-656-4)  It was then that I realized, there was a philosophical Buddhism that was true.  At that time, I had been meditating for 28 years.  You might say that insight fell on fertile ground.

I have only been studying the Buddhist Dharma with an open mind since 2000, so it seems to me that I got a rather immediate benefit from the first moment I "heard the Buddhadharma", but now that I think about my situation, I had been preparing my mind for 28 years prior to my first hearing with things like, a well developed meditation practice, continuous study of psychology, and compassion work "in the field".  The past 8 years have been a time of rapid release from suffering.  This has especially been true for me in the past 3 or so years during which I have had even more release from suffering and even a few moments of clarity ;)

If you are looking for peace of mind, you are doing the right thing to seek out the Buddhadarma, the community of Buddhist followers, and right minded teachers; and you will need to develop your meditation practice to cultivate fertile ground in which your peace can grow.

If you think others might like this article submit it to StumbleUpon by clicking Submit.