In Buddhism, one of the most difficult teachings for people to understand is anatman or non-self. The doctrine states that in humans there is no permanent entity that can be called a self or a soul. This denial of “any Soul or Self” is what distinguishes Buddhism from other major religions, such as Christianity and Hinduism, and gives Buddhism its uniqueness.
The teaching is not only difficult, it is also controversial and one of the most poorly understood teachings in Buddhism. Many teachers believe it is more important to learn about karma and rebirth, but I would disagree. Most people usually misunderstand these teachings and they end up reinforcing a sense of self. They believe their karma gets attached to the self, and then this self is reborn. So, personally, I believe, if you want to reduce your suffering in this life, you should understand the teaching of non-self.
This sense of being a permanent, solid, autonomous self is an illusion. The problem is this illusion is so ingrained into our ordinary experience. We have a sense of a permanent, individual self, but that is all it is, a sense, a feeling. If I ask you, ‘Who are you?’ you may tell me about your job – I’m a lawyer, doctor, teacher and so on. But this is not who you are, this is your work. If you changed your job, would you stop being you? So, you are most defiantly not your job.
You may tell me about your family or nationality – I’m from a wealthy, middle-class, poor family. I’m Indian, British, African, and so on. Again, that is not who you are, it is just you in relation to others.
You may tell me you’re a Hindu, Muslim, Christian, etc. But that is your religion and not who you are.
You may say you are your thoughts or feelings or emotions, but these are all impermanent, so they cannot be you. The same goes for your body or your experiences, they are also impermanent and cannot be you.
We can go on with this exercise forever, but everything we find will be impermanent and superficial. There really is nothing within us that is independent and never changing.
So, if you are thinking here that Buddhism is saying you don’t exist, it isn’t. What it’s saying is, you do not exist in the way you think you do. We are not permanent, individual, solid entities. Instead, we are changing moment to moment, like the water flowing down a mountain stream. Giving ourselves a fixed name or identity doesn’t make us permanent, it is just a convention we have come up with so we can talk about ourselves. If you took me apart and laid all of my bits and pieces on the floor, you would not find an inherently existing Yeshe.
So, a question everyone asks when they come across this teaching is, ‘If I am not who I think I am, who am I? Instead of a permanent self or soul the individual is compounded of five factors that are constantly changing (See How we experience the world). These collection of five changing processes, known as the five aggregates, are: the processes of the physical body, of feelings, of perceptions, of responses and of the flow of consciousness that experiences them all.
When we identify with the process of the physical body, we get attached to our physical form. When we identify with the process of our feelings, our perceptions, and our responses, we become attached to them. Our sense of self arises whenever we grasp at, or identify with, these patterns.
The sense of a self is perpetuated because we pay attention to only the surface of our experiences. We never take the time to delve deeper. We identify with what we like and don’t like, what we want and don’t want, our dreams and beliefs. We think our thoughts, feelings, emotions, and physical sensations are a part of us, instead of seeing them as passing phenomena.
If we allow ourselves time to observe these processes come and go, we would be able to see them as just experiences that arise and fall away, and not a self. If we had a permanent self, we would never be able to change. So, if we want to grow and change, we need to let go of this idea that we have a self that defines us.
The next question people ask when they hear about non-self is, ‘So what? Why should I care if I have a self or not?’ This idea of a self produces harmful thoughts of ‘me’ and ‘mine’, selfish desire, craving, attachment, hatred, ill-will, conceit, pride, egoism and other defilements, impurities, and problems. In fact, in Buddhism, it is said that the illusion of a self is the source of all our suffering.
When we identify with our physical, emotional, and mental experiences we become attached to them; the threat of losing any of these is deemed a threat to our very existence. But we are going to lose them because they are impermanent. This means the illusion of a self is setting ourselves up for failure.
When we observe the rising and falling away of all phenomena, we see that everything arises from nothing and then goes back to nothing. This includes our thoughts, feelings, emotions, and physical sensations. If we examine our experiences in this way, we begin to see that our thoughts, feelings, emotions, and sensations are not a self. This allows us to let go of our attachment to them. This in turn releases us from our suffering.
So, you may still be thinking, ‘if this teaching of non-self is true, then who’s reading this? I would answer, a growing, changing being that is in constant flux, and not a solid, permanent, individual self or soul.
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This blog was first released in January 2018 and is being reposted as part of the Buddha Dharma Series.
In
Buddhism, we are taught to avoid and eventually abandon negative states of
mind, such as the three poisons, and encouraged to cultivate positive ones,
such as the four immeasurables, which are: Kind-heartedness, Compassion,
Open-Hearted Joy, and Equanimity. These immeasurables are basically four
individual meditation practices.
Traditionally,
they are taught in the order I mentioned above. However, I believe the fourth
one should come first, because if we have equanimity the other three will
naturally fall into place. Buddhism states that equanimity is not only a very
deep state of mental balance and stability, but also
as an interconnectedness with everyone.
So, let’s
start by looking at equanimity. Our lives are full of ups and downs. If we can
face the downs as well as the ups, we will be able to cultivate an open and
calm mind. We all know that it’s easy to face the ups, but not so easy to come
to terms with the downs; but if we don’t, all we are doing is adding to our
suffering.
When we look at the world, we can clearly
see how hard it is to attain a balanced mind, as we are continuously in a flux
of rises and falls. These lift us up one moment and fling us down the next.
This is true for everyone; we are all the same. So, if that is the case, why do
we discriminate against others? We are all in the same boat, all trying our
best to ride the same waves of life.
So,
equanimity is where we do not distinguish between our friends, the people we
dislike or strangers, but regard everyone as equal. This is not easy because
when we are not being aware of what is happening in the present moment we get
tossed around by our prejudices and emotions. We need to have a complete
openness to our experiences, without being carried away with reactions such as ‘I
like this’ and ‘dislike that’ or ‘I love you’ and ‘I detest you.’ A balanced
mind will mean we are not going to be disturbed by the eight worldly conditions,
as I mentioned in the previous blog.
What we
are trying to do here is remove the boundaries between ourselves and others by
discarding our discriminations. What we are not doing is becoming detached or
feeling indifferent to others. This is a common misunderstanding of what is
meant by equanimity in the four immeasurables.
We have to
look upon others as our equals and see that they have their ups and downs just
like us. If we can do this, equanimity will be able to grow.
The
following mediation practice will help you see everyone as equal.
Equanimity
meditation
In
Buddhism, equanimity means a very deep, even profound, state of mental balance
and stability.
The
cause of much of our upset and emotional instability is clinging neediness to people
we like, and aversion and negativity towards people we don’t like. We also have
an unhealthy indifference to strangers, who may need our help.
In this meditation, we learn to examine our feelings towards people and correct
them where they are mistaken. This leads to a more balanced, wholesome, and
helpful viewpoint. It also cuts off a lot of emotional turmoil at its root.
We are
going to meditate on three types of people (a loved one, one we dislike, and a
neutral person). We are going to examine and correct our feelings toward them.
Sit
comfortably and lightly close your eyes. Start by watching your breath.
To begin with, focus on a friend and look into all the reasons you like this
person.
Try to
see if any of the reasons are about things this person does for you, or ways
they uplift your ego.
Ask
yourself if these are really the correct reasons to like someone.
Now do
the same thing with the person you are having difficulties with. Look to see if
you can find things you like about them.
Notice
where your ego is involved in your judgment of this person.
Finally,
do this for the person you are indifferent towards, asking about the reasons
for your indifference.
Again,
notice where your ego is involved in the judgment of this person.
Next, ask yourself whether you consider each of these relationships as
permanent.
Would
you still like your friend if they did something terrible to you?
What if
the person you dislike really did something nice for you?
What if
the stranger became close to you?
Think
about all the relationships in the past in which your feelings about the person
have dramatically changed.
Now, visualize the person you like doing something you dislike or that is
unacceptable to you. Would you still be their friend?
Remember
that many people have changed from friends to enemies in the past. There are
people who you used to like, toward whom you now dislike.
Think
about how there is no special reason to feel good about a person who is only
temporary part of your life.
Next, visualize the person you are having difficulties with doing something
very kind for you. They might visit you in the hospital or help support you
when you are in trouble. When you imagine this, can you feel positive emotions
toward this person?
Can you
remember times in the past when someone you disliked became a friend?
Is it
necessary to feel that your strong dislike for this person will last forever?
Isn’t it possible that they could someday become your friend?
Now visualize the stranger. How would you feel about them if they did something
very kind for you?
Isn’t
it the case that all your current friends were at one-point total strangers?
Isn’t
it possible that a stranger could become your best friend?
Think carefully about how everyone deserves to be treated equally as human
beings.
It is
very likely that your emotions around a person will change many times, so why
hold onto these emotions so rigidly?
This meditation is a formal practice and what I want to do now is introduce a practice you can use while you go about your daily lives. When you feel your prejudices coming to the surface, have a set phrase to mentally repeat to yourself, something like, ‘They are no different than me. They, like me, are subject to the ups and downs of life. We are all equal’. It is better for you to have your own phrase as it will resonate with you. By mentally repeating your set phrase you will stop your discriminations in their track. After a while you will naturally see all as equal, but that is going to take time. So, for now, use your set phrase and the formal meditation.
You can read more blogs, listen to podcasts, watch videos and practice guided meditations on the Buddhism Guide app. Available from the Apple Store and Google Play.
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Nobody’s life
is perfect, we all have good and bad days. This is part and parcel of our worldly
concerns. Sometimes the world is like a rose, all beautiful and fragrant. Other
times, it is like the stem of the rose, all thorny and prickly.
An optimist
will see the world as rosy, whereas a pessimist sees it as thorny. But
realistically, the world is both rosy and thorny. A person who understands this
point will not be seduced by the rose or become averse to the thorns.
Buddha taught
that there are eight worldly concerns and if we are a realist we will
understand that the pendulum swings both ways, sometimes they will be under the
sway of the four concerns we believe to be desirable and sometimes the four concerns
we think of as undesirable.
We have to accept that these eight worldly concerns are part of this human life. So, what are the eight worldly concerns? The ones we call desirable are gain, status, praise and pleasure. The four we call undesirables being loss, insignificance, blame and pain. It doesn’t matter if we see them as desirable or undesirable, they are all ultimately causes of our suffering.
We are all
subject to gain and loss, not only of material things, such as our possessions,
but also of our friends and family. We may go out a buy a new phone and it
makes us very happy, until one day it is stolen, we then become sad – gain and
loss. You may have, in the past, met a wonderful person who you get on really
well with, but recently they died – gain and loss. If you are a businessman,
you suffer from gain and loss on a regular basis. These are some examples of
what we are subject to in our lives. I am sure you could think of hundreds
more.
Reflection
Before you move on, do this reflection practice.
It is easy to see the suffering in loss but not so easy in gain.
Reflect on a time you gained something you wanted, but now you no longer have
it. Think of how you felt when you gained it, and then think of how you felt
when you lost it.
Status and insignificance
are another two worldly concerns that confront us in the course of our daily
lives. Status comes in various forms, such as celebrities and politicians, or
you may be highly regarded within your profession, or even a well-respected
Buddhist teacher. Whatever the status, you can become attach to your public
image and the prestige that goes with it. Even if we do not want to be famous,
we still like to be looked upon in the best possible light. I am sure, if we
are honest, we all like a bit of status, because who wants to feel unimportant
or overlooked?
I expect we
have all dreamt of our fifteen minutes of fame and we only need to look at
reality TV to see that is true. Some people are world superstars and others are
just well known in their own backyards, but whatever your status, it is
important to see it as a fleeting thing. Very few people stay famous all of
their lives, for most it is only a few years. So, to hold on to fame as though
it is something tangible is going to bring you suffering.
Remember,
status is just someone’s perspective. You may feel a person is very highly
regarded, but for me, I have never even heard of them. So, to cling onto the
notion of being famous is a fool’s game. Once we have reached the top, there is
only one way to go.
Reflection
Reflect on your status, is it just a projection or is it
something solid and permanent. I am sure you will see that it is a projection
and nothing tangible, so by holding onto it you are cause yourself emotional
and psychological suffering.
The next two
pairs of worldly concerns are praise and blame. We all like to be told, ‘Well
done!’ when we do something right. It makes us feel happy and gives us a sense
of pride. Praise is like some sort of a drug we quiet happily get addicted to.
Whereas, no one enjoys being blamed, even if they have done something wrong.
If we are able
to face blame in an impassive way and remain calm even though people are saying
some hurtful things about us, then we are dealing with this worldly condition
in a constructive way. If we give very little regard to whether we are held in
high esteem or thought of as a person of no influence, then we can be said to
be rising above worldly attachments.
If we are able to keep our composure when we lose out, or are glorified as being a very special, talented person, this will help reduce any pride, jealousy or emotional hurt, even though it is not always that easy.
It is human
nature to soak up praise and push away blame. We are all desperately searching
for happiness and running away from suffering. I know when someone says
something nice about me, I feel happy and proud, but if I am blamed, I can
become all defensive and hurt.
Reflection
Reflect on these two states of mind and try to understand them
as one of the same: impermanent and fleeting. This will help you stop getting
attached to praise and running away from blame.
The final pair
are pleasure and pain. This is where we are the same as animals; we chase after
pleasure and run away from pain. I personally do not know anyone who prefers
sorrow to laughter, or harm to happiness. This is just the way we are. It is
like a bond that ties us all together.
Watching
pleasure and pain arising in the mind and remaining open to them, without
attaching to or rejecting them, enables us to let the concerns be, even in the
most emotionally charged circumstances.
It is clear
pleasure is what we aim for in life and not pain. But they are both things that
come into being for a short time and then disappear. So, in that respect they
are no different. Buddha’s advice is to not welcome them or rebel against them,
just let them come and go. Allow the pleasure to arise and enjoy it while it is
there but know it won’t last. The same for pain, you may be hurting now but it
won’t last, so don’t get all emotionally tangled up in it.
Reflection
Think about how you chase after pleasure and turn away from
pain. See that one can quite easily turn into the other. One minute we are
happy the next we are sad, and vice versa. This will help you see the transient
nature of them both and allow you to let then simply rise and fall away.
When we start
seeing the eight worldly concerns for what they are, impermanent and fleeting, and
watching the mind’s reaction to them, we will be able to prevent them from
causing us to suffer. This is not just a meditation practice; we have to take
it into our day-to-day lives. We need to understand that life is full of gain,
loss, status, obscurity, blame, praise, pleasure and pain.
Someone is
always going to profit and someone else will lose out; for every famous person,
there are hundreds of others who are unknown; if one person is blamed, another
will be praised; and what gives one person pleasure, will give another pain.
This is the way of the world. It doesn’t matter if you are skilled in Buddha’s
teachings or not. You will still be subject to the eight worldly concerns. It
is how you deal with these concerns that differentiates you from others.
So, don’t see these worldly concerns as desirable or undesirable, see them as things that come and go, that are part and parcel of life. Don’t get attached to them or push them away, allow then to simple appear and then disappear.
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Mindfulness
is traditionally based on the four foundations and that is what I want to
address here, but before I do that, I want to discuss an issue I have with the
modern mindfulness movement. To be more specific, their definition of
mindfulness. People who know me will tell you that I am not a traditionalist
and my issue is not about secularism versus traditionalism, it is solely about
their interpretation.
Mindfulness
cannot be summed up in a single statement, it is too vast for that, yet that is
what has happened. Their definition is:
Mindfulness is an awareness of what
is happening in the present moment, brought about by purposefully paying
attention in a non-judgemental way.
Mindfulness
was never meant to be a standalone practice. It was part of the three basics of
the path, namely ethics, awareness and wisdom. The above definition only covers
one of these basics of the path; awareness. A thief breaking into your house, a
solider on the battlefield about to kill someone and a person putting poison
into someone’s food are all examples of being aware of what is happening in the
present moment. All of them lack ethics and wisdom.
My
next gripe concerns the part that reads, ‘Paying attention in a non-judgemental
way.’ I wonder if that is even possible and I certainly think it is not
beneficial. We make judgement calls all the time, from what we wear, what we
eat, the job we do and so on. It is impossible to live without some form of
judgement.
If
I am harming someone and I bring myself back into the present moment and I
don’t judge what I am doing, how am I going to change my behaviour?
If
mindfulness is going to be affective it needs to cover all three aspects of the
basics of the path and that is why I have devised a practice called AWARE. I
feel this can be a bridge between traditional and secular mindfulness.
You
bring yourself into the present moment by using a breathing exercise, focusing
on your senses or bringing your awareness back to your body. Once you are in
the here and now, you can start the AWARE practice.
AWARE
stands for Attention, Why, Assess, Reality, Examine
A –
bring your clear attention to what you are doing. Are you on autopilot? Are you
being led by unconscious habits, behaviour or biases? This covers the awareness
aspect of the three basics of the path.
W –
ask yourself, ‘Why am I doing it. What is my motivation, what is my intention?’
This covers the wisdom aspect.
A –
assess if your behaviour is beneficial. Is it ethical, is it helping me to be
the person I want to be? Is it compassionate or hurtful to myself and others?
This covers the ethics aspect.
R –
is it based in reality? Or am I generalising, catastrophising or letting my
imagination run wild? This covers the wisdom aspect.
E –
examine a more mindful, beneficial and compassionate way to act. A way that is
based in fact and not fantasy. A way that helps support me and others. This
covers all three aspects.
I
personally believe by adopting the AWARE practice once you have brought
yourself back into the present moment, you will be able to make changes to your
behaviour, you will be able to change and grow. That, I feel, is the whole
purpose of mindfulness. So, now let’s look at the four foundations.
The four foundation practices of
mindfulness are of being aware of our bodies, of our feelings, of our minds and
of our mental states.
The purpose of these practices is to
get to know ourselves better. It will help us understand what is working for us
and what isn’t. This will allow us to change more effectively and positively.
Awareness of
body
The first practice is for the body.
We need to be aware of our body and all the actions carried out by it. But we do not need to see it as
‘my’ body. If we think of it as ‘my’ body, it could lead to attachment
and give us a false sense of identity. Reflect on the time and effort we spend
on this body just to look good. Imagine how much money is spent each year on
plastic surgery and beauty products. It would appear we are completely obsessed
with our bodies. We might be mindful of how the body looks but very rarely
spend time on observing the actions it carries out.
There are many ways of contemplating
the body, but a simple and effective one is doing a full body scan. You can
find guided body scan meditations on my website.
In today’s world, we always seem to
be running from pillar to post, so this meditation will help you get back in
tune with the body and calm your mind at the same time. I am sure you will be
surprised at how much tension you are carrying around with you and what
different sensations you have in various parts of the body.
The full body scan is one of my
favourite practices and I am always surprised at the sensations I am carrying
around. Over the years I have noticed certain sensations correspond to
different emotions and experiences. When I was young, I started to have asthma
and I noticed that 10 to 15 minutes before an attack I would start to get an
itching sensation under my chin. This gave me ample time to take my tablet and
prevent the attack from taking hold. Many sensations in the body are there for
a reason, but unfortunately, we have lost the art of reading our bodies and
rely too much on our minds. This application of mindful awareness will bring
you back in touch with your body.
As we become more in touch with our
bodies you may ask how can we integrate this awareness into our daily practice?
Whatever you do with the body affects you and those around you. So, this is
where a daily reflective practice will help you. Look back on the day and see
what actions you have carried out with the body. The ones that are conducive to
responsible living should be noted. This will ensure that, through repetition,
they can become spontaneous. The ones that are not conducive to living
responsibly should also be noted and a clear effort should be made to refrain
from doing them again. It is through staying mindful of our bodily actions that
we will be able to live responsibly.
Awareness of
feelings
Another application for mindful
awareness is feelings. Now, I am not talking about emotions here, many people
get the two mixed up. Emotions are mental states whereas feelings arise when
our senses coming into contact with something. There are three types of
feelings, namely pleasant, unpleasant and neutral. One of these three are
present during every moment of our experience. They may be strong or weak, but
they are always present.
Here are some examples of how
feelings occur. You may be walking down the street and you pass a good-looking
person; this brings up pleasant feelings. As you walk further, a dog barks at
you and unpleasant feelings arise. A bit later, you walk past a group of people
you do not know, none of them are of interest to you, so you have a neutral
feeling.
If we are not mindful and leave our
feelings unchecked, pleasant feelings can lead to clinging desires, painful
feelings to hatred and neutral feelings to apathy. When paying attention to feelings, the important
thing is simply to notice them, become aware of them, without either clinging
to them or pushing them away.
Here are two ways we can mindfully
get in touch with our feelings. Firstly, during meditation, after you have
spent some time watching your breath, notice what comes into your mind and
observe what feeling is attached to that experience. Don’t try to change or
judge the feeling, just become aware of it and then let it go on its way. Then
do the same with the next object that comes into your mind. You can do this for
as long as you like and then return back to your breathing awareness. This practice helps you notice how
you feel and what’s going on with you. It also helps you to understand that a
feeling is present in every experience you have.
As with your awareness of your body
you can also review your feelings during your daily reflective practice. When
you think of an incident that happened that day, check to see what feelings it
invoked in you. Did it bring up pleasant, painful or neutral feelings? Don’t
try to control the feelings, just be mindful of them.
Being watchful of our feelings helps
us see what desires we are chasing when a pleasant feeling is present and what
is being invoked by our unpleasant feelings. We can also learn to simply
observe an experience, without getting all tangled up in it. This will help us
to form neutral responses, instead of getting attached to pleasant feelings or
repelled by unpleasant feelings.
Awareness of
mind
The next area of focus is on our
minds. We can apply mindful awareness to explore deep into our minds. If I am
honest, this was always the most difficult for me to get my head around. How
can the mind look at itself? The answer that came to me is that we look at the
mind as though we are looking in a mirror. When we talk about the mind we tend to think of it as a
single thing, but it is actually a sequence of instances that arise from moment
to moment in response to the perceptions coming to us from the six senses –
things we see, hear, smell, taste, and touch and from internal mental states.
The mind is a process and cannot exist alone. So, when we look at the mind, we
are actually looking at the processing going on in the brain.
We rarely stop and spend time
observing our minds. We just let thoughts, hopes, fears and dreams come and go
unchecked. But our minds, if left unrestrained, can lead us into all kinds of
situations. So, we practice simply observing our minds. We do not engage with
what we see – we just allow it to arise and go. I understand that this is
easier said than done, but with practice, patience and effort, it is
achievable.
During your meditation or a daily
reflective practice, observe your mind and see what state it is in: is it
tired, lazy, angry, happy or disturbed? Note the state, but don’t try to change
it. Ask yourself, “How is my mind at the moment?” “Is it full of desire, full
of anger, or full of ignorance. Is it present in the moment or distracted?” We
need to look at our mind in this way, and just see it as it is, not pass any
judgement or think of it as ‘my mind’.
You can also focus your awareness on the way each thought arises,
remains and then moves away. This helps us to stop blindly following one
thought after another. We gain insight and understand that we are not our
thoughts and we do not need to chase after each and every one. In fact, we
cannot find any part of our mind to identify with, it is just a constantly
changing process.
Once you have learned how to
dispassionately watch your mind, whenever your mind is disturbed, you should
firstly examine it and then, with calmness, act in a proper way – a way that is
not going to harm yourself or others. Developing awareness of the mind will
help us lead a life where we are not becoming disturbed or disturbing others. We come to know the mind as it
really is – a process.
Awareness of mental states
The final application of mindfulness
is concerning mental states. A mental state is an awareness of objects that
come in contact with our senses, which occur on a moment to moment basis. As we
bring awareness to these moments of consciousness, we begin to strengthen our
ability to take mindfulness into our daily lives.
There are pleasurable mental states,
such as happiness, compassion, empathy, contentment, and painful mental states,
such as greed, apathy, anger, selfishness and so on.
We are not looking to oppose these
mental states, but just become aware of them, acknowledge them, learn from them
and let them go. There are several ways of letting the mental states go and
here are the ones that have worked for me.
You can change the painful into a pleasurable,
such as replacing greed with generosity or hatefulness with compassion.
Thinking of the consequences of the painful mindset can be another way of
letting go. If we understand that this mindset is leading us down a wrong path,
we should not follow it. We could for example bring to mind the insight that
all things that arise are impermanent, the painful mental factor is not going
to last, so just let it go. All of these practices are not easy, but they are
doable, it just takes effort.
Reflection
We should also look to reflect on
mental factors and here is a suggested practice.
Sit
comfortably and place your awareness on your breath.
When a
mental state arises, and it will, if it is strong enough to disrupt your focus
on the breath, rest your awareness in that new state, allowing yourself to be
aware of what the state is, such as joyful mind or angry mind, fearful mind or
contented mind, until it naturally subsides. If the mental state is strong,
notice what it feels like in the body. Is there tightness,
discomfort, pain? Where is it located?
Now look at
the consequences of this mental state. Will it lead to a sense of peace in your
life or lead to more difficulty?
If another
mental state arises and is strong enough to hold your attention, continue to
practice with it. If one doesn’t, then return to watching your breath until
your meditation session has finished.
This brings us to the end of the four foundations of mindfulness. If we are going to be mindful and live a responsible life, we have to be fully aware of, but not tangled up in, our bodies, our feelings, our minds and our mental states. By being mindful, we will be able to take full responsibility for all of our actions. This will ensure that our minds become calmer and we spend more time in the present moment, not being tossed backwards and forwards from past to future. Being mindful means being conscious of every thought, feeling, emotion and action. Repeatedly during the day, take a few moments to bring mindful awareness to your breath, body sensations, mind, feelings and mental states. Then use the AWARE practice as this is a good way of helping yourself to settle down into the present moment and to expand your formal meditation practices into your everyday life.
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The
final aspect of the eightfold path is staying focused, which is achieved by
effort, mindfulness and concentration.
Effort
Without
applying effort, we are not going to reach any of the goals we set ourselves.
Here I wish to highlight the effort required to avoid harmful acts and develop
helpful ones.
These
are split into four parts, namely the effort to avoid, the effort to overcome,
the effort to develop and the effort to maintain.
This
is a list of the harmful acts we need to avoid and overcome.
Violence
Stealing
Sexual misconduct
Lying
Divisive speech
Harsh words
Gossiping
Greed
Ill-will
Inappropriate view
We
have to put in a great effort in order to avoid these ten harmful actions. This
is achieved by setting ourselves boundaries and ensuring we stay within them.
In my own case some of them came easy to me and others were fairly difficult,
but by putting in the effort and setting myself redlines, I manage to avoid
them for the most part. But none of us are perfect, so we shouldn’t be too hard
on ourselves.
The
next place we apply effortis to
overcome the harmful acts that have already arisen. This one is a little
trickier, particularly if they have already become a habit. The first thing I
suggest you do is to rate the above list of harmful actions from one to ten –
one being the act you do the most and ten being the one you do the least. Be
honest with yourself, even if it is painful, or there will be no point in doing
the exercise. Now, start with number one on your list and each day set an
intention to refrain from doing the act. This exercise will help keep it in the
forefront of your mind. If you do unwittingly perform a harmful deed, don’t get
frustrated, just reaffirm your intention. This is where mindful awareness comes
into its own because you are going to have to be vigilant of your actions.
Slowly work through the list until you feel confident that you have by and
large overcome them.
The
set of skilful acts we have to develop and maintain are the opposite of the
harmful acts.
Compassion
Generosity
Self-restraint
Truthfulness
Kind speech
Pleasant words
Helpful words
Contentment
Goodwill
Appropriate view
The
third effortis to develop skilful
acts that have not yet arisen. The perfect time to think about and cultivate
these helpful deeds is during your daily meditation or reflection session. If
you review each day which actions have been helpful, and which have been
harmful, you will see a pattern emerge. You will then be able to see what you
need to work on.
During
your reflection session, write down the ten helpful acts on a piece of paper.
Then grade them from one to ten – ten being the act that comes naturally to you
and one being the act that you have to cultivate. Those you grade from one to
five are the ones you should work on. At regular intervals, do the grading
again. Note your progress every time and recommit to developing the helpful
acts you need to work on.
The
final effortis to maintain the
helpful actions that have already arisen. This follows on from the previous
effort. There, you contemplated which helpful acts you need to work on. Now
focus on the ones that come naturally and need no great work. You should also
remain mindful of these helpful deeds, so they can become an even deeper habit.
It is no good lying sometimes and telling the truth at other times; stealing
sometimes and not stealing other times; getting totally drunk one day and then
saying you don’t drink another day; or being faithful sometimes and cheating on
your partner at other times. These helpful acts must become natural and
spontaneous. It needs a great amount of effort to keep these going, because if
you do not stay watchful, they can easily drift away from you. Perseverance and
vigilance are key here.
Mindfulness
Whether
we are on the eightfold path or not, we still should try to be mindful, and
maintain an awareness of where our actions are taking us. If we don’t, we are
not going to find the peace of mind we are searching for. So, let’s look at the
different aspects of the path I have laid out in the last three posts and
examine how we can approach them mindfully.
We
cannot just jump into our practices without first having an appropriate view.
Of course, cultivating positive experience is what our practices are all about,
but if we have no clear picture of where we are going and why, we can quite
easily flounder. We need to know what and why we are doing any practice and see
clearly how it will fit into our lives. We need to study and think to gain a
clear picture in our mind before we dive into our practice. A firm and stable
foundation is required. Mindfully setting our intentions for travelling on this
path and implementing a meditation practice is a wonderful way to become motivated.
It allows us to stay on track. It is therefore important to have well
thought-out intentions and stay mindful of them.
Mindless
speech can often divide people and make them feel disconnected. In contrast
mindful speech helps us heal rifts and make better connections with each other.
I feel that if we practice mindful listening, which is being totally engaged
with the other person and allowing them to finish their sentences, mindful
speech arises naturally, and we can enjoy genuine dialogue.
We
need to mindfully check in with ourselves during the day to ensure our actions,
physically, verbally and mentally, are not harmful to ourselves or others. This
strengthens our practice, so we maintain the goal of responsible living.
Usually
livelihood equates with survival – earning money so we can live. But when we
are being mindful of our work, we can see that it is also about contributing to
the common good. It is not just about money; it is also about giving back to
society. We have to be mindful of any harm we may be causing ourselves and
others.
Of
course, we need to put effort into whatever we are doing on the path to ensure
success, but there is such a thing as too much effort. We need to be mindful of
the amount of effort we are putting in. If the effort is causing tension, it is
too much. If the effort is not producing any results, it is not enough. Be
mindful of how much effort you are putting into the path and your
practices.
When
we are being mindful, we are fully aware of, but not tangled up in, the various
aspects of our experience – the emotional, the physical, the spiritual as well
as the social. Mindfulness covers our complete engagement with life.
I
will talk more about mindfulness in my next post.
Concentration
If we
wish for a mind that is at peace we need to learn how to focus single-mindedly
on an object of meditation. However, what I want to highlight here is a
particular type of one-pointedness. It is a wholesome type of concentration. A
killer about to murder his victim, a soldier on the battlefield or a burglar
about to break into your home all act with a concentrated mind, but they cannot
be classed as a wholesome one-pointedness.
Buddha
stated that
appropriate concentration
is dependent on the development of all the preceding seven steps of the
eightfold path:
‘Now what is appropriate
concentration with its supports and requisite conditions? Any singleness of
mind equipped with these seven factors, appropriate view, intention, speech,
action, livelihood, effort and mindfulness, is called appropriate concentration
with its supports and requisite conditions’.
While
concentrating on appropriate view, you have to stay focused on cause and
effect. Whatever intentional actions you do—be it with your body, speech or
mind—will create a reaction in the future. You have to be naturally aware of
this fact whenever you perform any intentional action. You also have to stay
focused on the impermanence of everything, or you may find yourself getting
attached to things, which in turn will cause you to suffer. We tend to have a
fixed and solid sense of self, which is not an accurate view. This again is
going to cause us suffering in the long run. I will talk more about these
points in future posts.
Next,
you should concentrate on appropriate intentions. Our intentions should be to
help and not harm ourselves and others. To achieve this, we have to remain
centred on what is motivating us. We have to ensure our mind isn’t being driven
by any of the three poisons or is clouded by ill will, because if it is, our
actions of body and speech will reflect that, and we will end up harming
someone. By reflecting on what motivates you, it will ensure you do not
intentionally cause harm.
Now
we come to concentration of appropriate speech. A lot of the time we open our
mouth before engaging the brain, and because we are not focused, what comes out
can be harmful, unkind and unhelpful. We lie, use divisive speech, use harsh
words and gossip with such ease, it is frightening. It is as if our mouth has a
life of its own. To counter this, we have to concentrate on our speech. Lying
is never going to help anyone. When we use divisive speech, we are not making
friends; we are just causing divisions between people. Using harsh words to someone’s
face is going to hurt them, and gossiping is a waste of time. So, we have to
have the appropriate level of concentration towards our speech, and then we
will learn to talk in a way that is both helpful and kind.
Concentration
of appropriate action is where we direct our attention towards the actions of
our body. This will ensure we refrain from killing, stealing, sexual misconduct
and other harmful actions of the body. Buddha advised his son, Rahula, to
reflect on any deeds he is thinking about carrying out in this way: Is the deed
going to cause harm to himself or others? If so, do not do it, as it is a bad
deed entailing suffering. However, if you reflect on the deed and it is going
to be helpful to yourself or others, or at the very least, not harmful, you
should do it again and again, as this is a good deed entailing happiness. Thus,
we must be sure we are fully in tune with our actions, so that we are aware of
when we are helping or harming.
This
brings us to concentration of appropriate livelihood. We have to ensure our
work does not bring harm to anybody. We may be doing a dangerous job and if we
do not concentrate on our actions, we may bring harm to someone.
Whatever
we are doing we have to be sure we put in the appropriate effort and appropriate
mindfulness. If we do not concentrate our effort on all of the steps in the
eightfold path, we could become lazy or distracted, and this could lead to us
harming someone or something. If we do not focus our mind on the present
moment, it may lead our thoughts to drift back to the past or jump forward to
the future. Neither of these are helpful. By concentrating on the present
moment our minds will be calm and our actions kind and helpful.
When
our mind is not focused it flaps around like a fish on dry land. It simply
cannot stay still and jumps from one idea to another, from one thought to
another, there is absolutely no control. Such a distracted mind is consumed by
worries and concerns about what has happened or may happen in the future. It
doesn’t see the whole picture and distorts reality.
But a
mind that has been trained in concentration can remain focused on its object
without any distractions. This allows the mind to become calm, clear and open.
This calm, openness can then be taken off the cushion and used in the outside
world. This will allow us to stay single-mindedly aware of all stages of this eightfold
path.
**********
Following the eightfold path is not easy because many of the things we have to change or let go of are very dear to us. We are passionate about them and have often invested an awful lot of time cultivating them. Letting these unhelpful things go can disturb us. Therefore, change takes diligence, discipline and mindful awareness. We have to understand each of the eight steps and then implement them. They have to become a part of our lives; only then will our minds be at ease and we will gradually reduce our emotional suffering and start to experience the true peace of mind we have been desperately searching for.
You can read more blogs, listen to podcasts, watch videos and practice guided meditations on the Buddhism Guide app. Available from the Apple Store and Google Play.
If you would like to become a supporter of Buddhism Guides work, such as podcasts, blogs, videos and guided meditation practices, please visithere. You can support for as little as $2 a month.
