Four Immeasurables: Equanimity – 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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Eight Worldly Concerns – The Buddha Dharma Series

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.

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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Four Foundations of Mindfulness – The Buddha Dharma Series

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.

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 visit here. You can support for as little as $2 a month.



Staying Focused – The Buddha Dharma Series

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.

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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.

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Living Responsibly – The Buddha Dharma Series

The second aspect of the eight-fold path is living responsibly. We can achieve this by being mindful of our communication, actions and livelihood.

Communication

Appropriate communication is a big part of this path and can help us live a more responsible life. Traditionally, there are four different aspects of this, and they are refraining from lying, divisive speech, using abusive words and gossiping.

I am sure the majority of us wish to live in a kind and compassionate place where people communicate wisely and appropriately, contributing to a more harmonious world. We can go some way in achieving this by being truthful, using words that bring us together, being polite and talking meaningfully. These are skilful ways for us to connect with each other.

Of course, we shouldn’t fool ourselves and think that we can always be truthful, polite and meaningful. There are going to be occasions where it makes sense to stretch the truth, talk harshly and spend time in idle chatter.

Not telling the truth

once we have lied to someone, we invariably have to tell another lie to cover the first one, and then another, and another, until we have created a web of lies. It truly harms someone when they realise they have been lied to, and it will harm us when we are branded a liar.

Some say they lied so as not to hurt the other person’s feelings, but have you considered how they will feel when they find out you lied? Maybe the truth is painful or difficult to say, but there are various ways of breaking it to someone. You can tell them in a kind and sympathetic way. You can support them once you have told them the truth. What you do not have to do is charge in like a bull in a china shop. However, it is kinder in the long run to tell someone the truth.

I get very upset when I have been lied to, as most people do, and so I keep this fact in mind when I am talking to others.

Divisive speech

When people use divisive speech they are hell-bent on causing a severance between a person and a group of people. Divisive speech is never positive or productive. It is used only to harm.

This type of speech mainly stems from jealousy, pride or hatred. I have come across it several times in the workplace. A colleague has been promoted and some people are jealous, so they try to split the workforce. This is divisive speech.

You are jealous of your sibling, so you tell divisive stories to your parents in the hope they will favour you over your sibling. This is divisive speech.

When I lived in London, before I was a monk, I had a large group of friends who used to meet at least once a week to have some fun. One of the group members introduced to us a very attractive woman he had gone to school with. Several of the guys took a fancy to her and started to flirt. Several women took a dislike to her because of her beauty and bubbly personality. All of them started to be divisive. It eventually split the group and we stopped meeting. This is divisive speech and shows how destructive it can be.

These are just a few examples, but what is clear is that we must refrain from this type of speech because it will harm others and eventually harm ourselves. You will get a reputation for being someone who is always trying to cause trouble, and people will disassociate themselves from you.

Harsh Words

These are swear words, bad language or words that are said only to cause harm. They are never useful or kind, and usually stem from anger or impatience.

If someone upsets us we can lose control and say things we do not really mean. The words are meant to hurt the other person, but usually, after we have calmed down, we regret them and the words come back to hurt us also. We must stay mindful of our speech and not allow this to happen.

Sometimes we get impatient with people when they are not doing what we want, they are doing it wrong or just differently, they are not being open and truthful or they are not doing anything and it is just us who is irritable. At these times we tend to get angry and start saying harsh words. Obviously, the way around this is to be more patient and have respect for other people’s viewpoints and feelings.

Every time you raise your voice or say harsh words, you have lost the argument. When your voice goes up, your credibility comes down.

Gossiping

Gossip stems from jealousy, hatred, aversion, ignorance or just having nothing better to do with your time. It is very destructive, cruel and can never be classed as helpful. At the time we may enjoy spreading some rumour or other, but just think how you would feel if people were saying the same things about you.

Gossip is both harmful and a waste of time. I do believe that social networking sites, such as Twitter and Facebook, encourage such unhelpful and wasteful gossip. I am not saying these sites are not of any use—I use them every day—but they can be used wrongly and end up ruining someone’s reputation or career.

So, the antidote to these four unhelpful ways of talking are: speak only truthful words, words that spread harmony and not discord, words that are kind and compassionate, words that help and not harm others.

I understand that this isn’t always possible, so let’s look at some examples. If a seriously ill person asked you if they are going to die and by telling them the truth you would be making matters worse, it is better to lie to them and allow them to have some peace. Maybe one of your friends has gotten in with the wrong crowd, so you decide to speak divisively and try to break up the group. Your young child is about to put their hand into a fire and out of compassion you speak harshly to stop them. A work colleague is having a rough time and is finding it hard to open up, so you indulge in idle chatter to win their trust, so they can finally feel comfortable to talk about their problems.  

All these examples show that appropriate communication isn’t always black and white. I think as a rule of thumb, we should ensure that if we do lie, are divisive, talk harshly or gossip it is for the benefit of others and not just for our own selfish gain.

The final word I will give to Buddha, he said this is appropriate communication:

 ‘It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of goodwill’.

Action

Appropriate action traditionally covers those actions we should refrain from. We are advised to avoid violent acts, to refrain from taking what has not been given, to limit our consumption of intoxicants and to refrain from causing harm through sexual activity. However, I believe the concept of appropriate action should cover all the actions we undertake in our lives. The more we can bring mindfulness to our everyday actions the more our life improves and the impact our life has on others will also grow.

Violent Acts

This doesn’t just cover violence towards humans; it also covers animals, big or small. I should make it clear here that I am talking about intentional and/or unnecessary acts of violence, which include killing as well as physically harming. We have to understand that all beings have the equal right to live and be free from suffering, so that is why we have to refrain from doing them any intentional harm.

It is very difficult to go through life without unintentionally killing or harming things. When we wash vegetables, we are more than likely killing small insects, but this is not our intention. Our intention is to prepare the vegetables for eating, so this is not what I am talking about here. Having said that, we should check the vegetables beforehand to ensure there are no insects on them.

Once you get into the habit of killing, it is very hard to break that habit. You may see a mosquito on your arm and squash it. You do the same the next time a mosquito lands on you and the time after that. Eventually you do not even have to look; you just automatically squash it. This is when the act of killing has become a habit.

The way to prevent ourselves from killing/harming is to understand that all beings are the same as us. They want to be happy and not suffer. So, if we know this, a feeling of compassion will rise in us and it will become much harder to kill/harm.

Taking what has not been given

If we take something that has not been given or belongs to someone else, this is stealing, no matter how big or small the item is.

The first time we steal we may feel guilty and scared of being caught. However, the more you steal the less guilty and scared you are. In the end you steal just because you can and not because you need to. This is when stealing has become a habit.

In Buddhism, we talk about five factors relating to taking what has not been freely given and they are: someone else’s belongings, the awareness that they are someone else’s, the thought of theft, the action of carrying it out, the taking away as a result of it. All five factors have to be in play for a theft to take place.

We don’t like people stealing from us, so we should refrain from stealing from them. Once we get the reputation of being a thief, it will be very hard for people to trust us. So, by stealing we are hurting both ourselves and others.

Sexual misconduct

This is causing harm to someone by the use of the sexual act, such as rape, sex with someone underage or sex with a married person—here the victim being the person’s partner. If we physically, emotionally or mentally force someone into sex, this is causing him or her harm and must be refrained from. There are many people today still carrying the scars of sexual misconduct. So, this precept should not be taken lightly.

It is important to keep in mind that Buddha taught the precept on sexual misconduct to help us refrain from harming someone through the sexual act. He did not teach it to be moralistic or make people feel guilty for their sexual orientation.

Livelihood

This is an important aspect of the path and one we probably do not give a lot of thought to. We should aim to engage in compassionate activity and earn our living in a way that does not cause harm and is ethically positive. Most of us spend a large part of our waking hours at work, so it’s important to assess how our work affects us and those around us. We need to work to earn money, without money we cannot survive, this is an unavoidable fact of life. But have you ever stopped to think whether your work is helping or harming? Come to think about it, have you ever stopped to think what is an ethically appropriate livelihood at all?

Do you have an appropriate livelihood? It may not be as black and white as you first think. You may sell guns to the army to keep the country safe, but those guns could fall into the hands of a terrorist and be used to kill innocent people. You may make cars, so people can get around, but one of those cars may be involved in an accident and someone is killed. You may make rope and it is used by someone to commit suicide. I know I have given extreme examples here, but I just want to get you thinking about the consequences of your livelihood.

It would be impossible to examine all the possible effects our work has in the world, but we should certainly contemplate whether we are causing harm in any obvious or direct ways, to humans, to animals, and to the planet.

I recently met a young biologist and he had a dilemma. He had just graduated and was looking for work, but every job he applied for required testing on animals. He said he just couldn’t bring himself to kill animals, even if it meant he might discover a new way to help humans. Our choices are not always clear cut, we need to think very carefully about what path we decide to take. We should consider the consequences, to ourselves and to others, of any choice we make.

I fully understand that we need to work to earn money and sometimes we have to do the jobs we find unpalatable. So, I am not being judgemental here. I am just pointing out that we have to be mindful of our livelihoods, and reiterating the fact that actions have consequences.

Pause here for a moment and give your livelihood some thought.

  • Is it ethical?
  • Am I forced to do things that go against my redlines?
  • Do I fully understand the consequences of my livelihood?

Living responsibly highlights the importance of acting in an appropriate way physically, verbally and psychologically. If we don’t, we can often inadvertently cause conflict and bitterness amongst the people we come into contact with. We must integrate this part of the path into our daily lives and be constantly mindful of the actions we are carrying out.

The key point about living responsibly is to have integrity. I find that the best way for my actions to remain skilful is to keep the view of cause and consequences in the forefront of my mind. Whenever a thought arises, I try to gauge whether it will be helpful or harmful and what the consequences are going to be. This is no easy task and requires us to be mindful of our thoughts.

When we are being mindful it gives us the space to think before we act. An alert mind has the opportunity to override unhelpful or destructive thoughts. It brings awareness into whatever we are intending to do. This is how we can ensure our actions are appropriate and skilful.

This ends the ‘living responsibly’ aspect of the eightfold path.

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Seeing Clearly – The Buddha Dharma Series

In the first noble truth Buddha explained that there is suffering running through our lives from birth through to death. In the second truth he told us about some of the causes of this suffering, namely the three poisons. In the fourth truth, he explained what path we can take to start the process of destroying the three poisons. This path is known as the eight-fold path.

This is how Buddha described the eight-fold path:

‘And what, monks, is the noble truth of the path of practice leading to the cessation of desire? Just this very eight-fold path: appropriate view, appropriate intention, appropriate speech, appropriate action, appropriate livelihood, appropriate effort, appropriate mindfulness and appropriate concentration.’

This path is not a religious path and doesn’t require rituals, prayers, ceremonies, or even for you to become a Buddhist. It can be looked upon as a path that leads to us living a responsible life and so anybody can practise it. So, it isn’t a Buddhist practice, it is more of a lifestyle practice.

The eightfold path comprises of three aspects and I will take each aspect individually and explore the appropriate ways to approach the path. The first aspect is seeing clearly, which includes view and intention.

View

So, let’s start by looking at the view? The view refers to the understanding that we cause most of our emotional suffering ourselves, the understanding that everything is impermanent and the understanding that things happen due to causes, which in turn lead to consequences. Here I will concentrate on the understanding of cause and effect.

So, what do we need to understand about cause and effect? It is important to understand that our actions of body, speech and mind have consequences. You may think that, ‘I understand that actions of body and speech have consequences, but how can our thoughts?’ Before we do any action, it starts off as a thought – first we think and then we act. This thought can be conscious or unconscious, but it is there before any action. So, it is important to realise that our thoughts also have consequences. 

Whatever we do and say will become a cause for our future conditions. I am not talking about future lives here; I am talking about this life. We are the architects of our future. This is how we should be thinking. We should not be thinking that our lives are conditioned by some system of reward and punishment meted out by an outside force. This way of thinking is just shirking our responsibilities. Of course, it is easier to blame someone else for our problems, we love doing that, but this will not help us bring about a change for the better in our lives.

Put simplistically, if we act in a kind, caring, helpful and compassionate way, we will be helping to build a good future for ourselves. This is not some metaphysical law; I am just stating the way life is. If we act in a bad way by not caring for others, stealing, lying, cheating, killing and generally acting in a harmful way, people are not going to want to be associated with us or help us when we need it. This is the way of the world. Also, if we are a kind and caring person our conscience will be clear, and this will also reduce our emotional suffering and certainly help us during our meditation and mindful awareness practices.

There is no scientific evidence for this, but just look at your own experiences and I am sure you will see that your actions have consequences. If you kill someone you will be caught and sent to prison or put to death. However, if you are not caught, you will have to carry the torment, anguish and guilt around with you for the rest of your life, fearful every time the doorbell rings. Either way there are consequences for your act of killing.

Having said that, I am not suggesting that if we act in a good way the whole of our life is going to be rosy. Unfortunately, that isn’t going to happen, but it will reduce the chances of bad things happening. It will also put us in a better frame of mind to be able to cope with these unfavourable situations when they arise.

We don’t live in a bubble, so the actions of others are also going to affect us. Other people’s causes and effects overlap our causes and effects until there is a huge web of interconnected causes and effects. So, we have to remember that when something unpleasant befalls us it is the result of a large number of causes. This will stop us adding anger and frustration to an already difficult situation. It will also prevent us from struggling with something that is beyond our control. This will at the very least reduce some of our emotional suffering.  

When we have the appropriate view regarding cause and effect, it encourages us to live an honourable life. This is a life where we take responsibility for our actions.

Some people find it hard to get to grips with cause and effect, so I suggest you sit quietly and reflect on it. That way, you will understand that things can only come into existence due to a cause or causes and not randomly or magically. Every cause will ultimately have an effect. So, all of our actions of body, speech and mind are going to have consequences. This should encourage us to act in a skilful way.

Intention

The next element of the path is intention. What I am talking about here is your motivation and conditioning, as it is these forces that move us into doing actions with our bodies, speech or minds.

This element is divided into three sections and Buddha explained it this way:

‘And what, monks, is appropriate intention? intentions of letting go, Intentions of freedom from ill will, intentions of harmlessness. This, monks, is called appropriate intention.’

Letting go

The first section is sometimes talked about as renunciation, giving something up, rejecting or abandoning, but I think a better way to describe this is the act of letting go. What we are trying to let go of is attachment to, or craving for, sensual objects.

I personally believe renunciation is never going to work. The more we try to renounce something, the more we get ourselves entangled in it. If you are fighting something, you are giving it power. So, in that way, for me, renunciation will not work. This is why I say let it go, because by doing that you are giving it no power and it will begin to disappear on its own. What I mean by letting things go is that we don’t get ourselves ensnared by over thinking, judging, comparing or criticising, we don’t engage the desire, we allow it to arise, we acknowledge it, let it pass and we move on. Of course, that is easier said than done but this is where our mindfulness practices help a lot. If we are present with our thoughts, we will catch the desire as it arises. This gives us the opportunity to follow the desire or let it go.

Clinging to desires is one of the origins of our emotional suffering, but when we try to let things go, a strong feeling inside stops us from succeeding. This happens because we are so attached to our desires. It is never easy to suddenly just let them go, but it certainly is not impossible.

If we believe sensual objects are going to give us true happiness, we will start clinging to them and this will in turn shape our thoughts and actions. We will become attached and our emotional suffering will begin.

It takes time to change our perceptions and it is not going to be easy. We have to slowly start chipping away at our clinging attachment to sensual objects, whether it is to people or belongings. Step by step we reduce their hold on us.

How do we let our clinging desires go? There are several ways, but I believe the best one is to contemplate impermanence. By doing thisyou begin to realise the impermanence of things, you understand that everything is temporary and there is nothing solid to get attached to. So, when a clinging desire arises you do not have to hold on to it, you can let it go. Just keep reminding yourself that, ‘This is temporary and will pass.’

Freedom from ill-will

This is when we do not have any thoughts of causing others harm.

Ill-will stems from clinging to our ego and can arise when we are unhappy with someone, jealous, have too much pride, anger, have an aversion towards someone and so on. For example, when someone, such as our friend, partner or family member has hurt us, and we start wishing bad things to happen to them. Ill-will is often an emotional reaction. It doesn’t necessarily follow that we will act upon our ill-will, but as our actions are driven by our thoughts, the potential is always there to do so.

The best way to liberate ourselves from ill-will is to foster the thought that other people, just like us, are fighting against the physical and emotional suffering running through their lives. They also want to be free of this emotional suffering and want only peace of mind. If we think like this, it will cause goodwill to arise within us. So, caring for others’ feelings and showing them genuine warmth replaces ill-will with a sense of compassion and kindness.

Now when I talk about caring for others, I am not talking about sympathy or pity, but real empathy. This is when we put ourselves in other people’s shoes and truly understand that they wish to be treated kindly and with warmth. They too are struggling to make sense of their lives.

These days, we tend to ration our kindness to people we are friendly with. This way of acting can be selfish and goes part of the way to explain why there is so much ill-will in the world today. You need look no further than the vile comments people post on social media or how some politicians talk about each other to see an all too common manifestation of ill-will.

So, how do we go beyond ill-will and build a feeling of goodwill towards others? One way is to do the following practice, which is a reflection on kindness and is split into three parts, which embraces three types of people we encounter in life: those we are friendly with, those we are not friendly with and the biggest group by far, those we do not care about one way or another. The point of this practice is to open our minds and build friendliness towards all three types of people.

Start by sitting comfortably and lightly closing your eyes. Focus your awareness on the breath flowing in and out of your nose. Don’t change the breath in any way, just let it flow naturally.

Now, start reflecting on your friends. This is the easiest way to begin because you already have a certain amount of warmth towards them. Think of a close friend and start to reflect on their positive qualities and their acts of kindness. A note of caution here: try not to use someone you are sexually attracted to because kindness could quite easily turn into lust. It is also recommended that you do not use the same person each time or else you may get attached to them.

By reflecting on your friend’s good qualities and kindness, positive feelings will arise. Once this has occurred, you should move away from reflecting on your friend and concentrate on your feelings that have arisen. These feelings should be your primary focus. They should be feelings of warmth and empathy. Spend some time being aware of this warmth and see how happy and peaceful it makes you feel.

Keeping the above feelings in mind, move on to the next type of person, someone you dislike. Picture this person in your mind and examine him or her closely. See the person’s pain, suffering, loneliness and insecurity. See that all he or she really wants is to have a peaceful mind. Now start to radiate the same feelings you had for your friend towards the person you dislike. Project all the respect, warmth and kindness that you can muster.

Finally, picture a person you pass by everyday but do not care about one way or another. Again, feel this person’s pain and see how all he or she is looking for is peace of mind. Radiate your warmth and kindness towards this person and imagine how that makes him or her feel, and in turn, how you feel.

This is a simple way of cultivating respect and warmth for everybody, regardless of whether you know them or not, whether you like them or not. Remember, though, that this is not a reflective exercise that you do only in the privacy of your home. It should be applied to your daily life so that you cultivate a friendly and open attitude towards everyone without discrimination. That of course includes yourself, so if you are feeling a bit low or your self-compassion needs a boost, you can start this practice by radiating warmth and kindness towards yourself.

Harmlessness

You should now have started to have feelings of goodwill towards others. These feelings should move you towards actions that are not harmful. Remember, our mind controls our actions, so feelings of goodwill should lead to more skilful actions.

Everybody wishes to be free of emotional suffering but are often gripped by discontentment, anguish, unease, dissatisfaction and other kinds of suffering. People have their own private suffering, but we should understand that we also play a part in that suffering by not showing compassion for them, by not caring for their well-being and by not seeing that, they, like us are trying to free themselves from all forms of suffering and have peace of mind.

There are various reflections that you can practice that will help you start developing compassion for others.

Do these reflections on the three types of people mentioned in the goodwill section. However, this time choose people who you know are suffering, and radiate compassion towards them.

Again, start your reflection on a friend who you know is going through a rough time. Reflect on that person’s suffering directly and then reflect on how, like yourself, your friend wants to be free from pain. You should continue this reflection until a strong feeling of compassion arises within you.

Remember, compassion is not pity or sympathy, but is a form of empathy. Pity and sympathy stem from our own emotions, which are not stable or reliable. Whereas empathy is where you put yourself into another person’s shoes and feel what they are feeling. The beauty of this is that you are not projecting your thoughts and prejudices but are actually seeing things from another person’s point of view.

Once you start experiencing a strong feeling of compassion for your friend, hold onto it and use it as a standard for the same practice we will now do as we reflect on the two other types of people.

Think of a person you know who is suffering, but whom you dislike, and then reflect on their suffering. See the world through their eyes, try and understand what they are going through. Try to genuinely feel their pain and suffering. Once you have achieved this, start radiating the powerful feeling of compassion you felt before.

When you feel such strong compassion for a person, it is difficult to dislike them anymore because you now understand that they feel suffering, just like you.

Next, think of a person you really have no feelings for one way or another. Start reflecting on how they also have causes for pain, sorrow, anguish and dissatisfaction. Again, once you have truly felt their pain, start radiating compassion towards them. This exercise helps you realise that we are all prone to suffer in the same way, and there really are no strangers in this world.

By doing these reflections, you will slowly be able to open your mind and expand your compassion towards more people in your world. You will start to see that all of us are the same. By doing this reflection you are not necessarily going to be able to directly ease another’s suffering, but you are going to be more open to doing so, as your compassion for them grows.

This ends the ‘seeing clearly’ aspect of the eightfold path.

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