Archive for November 5, 2012

Real Essence


The most basic question we’ve all inquired at some instance in our lives is: who am I? Sorry to say, frequently we glance exterior to discover the reply and our self definition, as an alternative to within. The difficulty with this is that life will inexorably vary. Then we are flipside to the same question: who am I? With changes in economy, many people have been asking this big question. Some have had to revolutionize vocations, some have lost homes, and some have found themselves in a frantic pecuniary catastrophe. If we characterize ourselves in terms of what we have, our grades, our social standing and how much money we have in the depository, we are not only overwhelmed with change, and we also lose a sense of self.

To learn who we are, we must eliminate all tags of things that we use to identify us. This is done by perceptive of who we are not. We are not our jobs, our education, our marital status, our money, or our lack of money for that matter. For the mother who defines herself as mom, what happens to her when the child gets older and the relationship changes from hands on nurturing to hands off nurturing? Does she still matter? Is she still useful? What about the retiree who has left a job that gave him importance and sense, who is he now? What about the person like me, going through stress of an attending physician of Critical Care ICU units from a beautiful, relaxed visiting associate professor of Internal Medicine and Emergency Medicine? Who am I now?

One incapable to locate job in their field and has for the time being working in chicken plant for sustenance must understand this state doesn’t describe them. So as we strip the layers of sexual category, race, pay status, education, etc., and we value that these things don’t define us, we can start to get a peep of who we truly are. It is then that we start to connect with our Real Essence, the place inside that has absolutely nothing to do with what we do for a living, how we wear our hair, or what we have or don’t have. The more you are identified with your authentic essence, the less you will be identified with form and the false self that we create for the sake of our image.

Our Real Essence is our Spirit nature, our Divine nature. We are other than what meets the eye and if we don’t know this or if we decide not to live from this place, then we will always find ourselves despondent and dejected when life lets us down. When you live with Real Essence you are not stirred, because not only have you exposed your Real Essence, you’ve discovered God, for He is within.


Lotus Blooms from the Mud


The view through my lens is that we human beings, regardless of race or religion, hold a deep longing that is fundamentally one and the same. The differences we see with our body’s eyes are the great humor of Life. Our deepest desire is to have a true, intimate experience of living and we are often led to that deepest experience by some inexplicable pain. Indeed, our moments of loss and despair smooth the rough edges of ego and create an opening in the heart for growth and self-discovery, forging inner faith. In the words of Nobel Peace Prize nominee Thich Nhat Hanh, "No mud, no lotus." Thus, our awakening comes through the pain.

Miracles do emerge from human beings in the darkest hours. If we can be patient while sitting with the dark, the dawn will surely come. Ironically, it is the pain of the terrifying journeys that forces us inward where new treasures of heart are discovered each and every time. Every one of us faces some inexplicable pain in our lifetime, and most of us face the remnants of our dragons many times over the course of a day. Seeing the journey and the dragon as the impetus for self-discovery, we can have a new and empowering experience of what haunts us. We can engage the battle, face the pain, sit with it and receive its gift. Then, difficulty and suffering aren’t to be avoided; they are vehicles for a richer experience of living. The very experience we have all longed for.

I will never lead you into territory I am not willing to travel myself. The dragons I have exterminated were wrapped with car wreck, living alone in a foreign land, younger sister’s suicide. In those times, amidst the ache, were remarkable glimpses of a spirit within that has never been altered or wounded by any of the circumstances I’ve lived. Today, it is the living intelligence I choose to call God or Spirit. As I’ve accompanied some during their final days, they may use different language to describe what I call God, but most agree that this feeling was always there, an ever-present visitor throughout their lives. Wherever we may be in the journey, Spirit is experienced in the moments of relief or peace that flutter through the pain like a butterfly in the field of our days.

We are all having very personal and individual experiences of what I’ve referred to as Spirit. When we can nurture the awareness of the flutter of peace, or the butterfly if you will, that is when we are transformed by the pain. Hence, the lotus blooms from the mud. So, even the most difficult journeys, like dying and grieving, offer a profound message for you and I. When we listen, we are urged to nurture that fluttering, to follow the butterfly and the flutter is saying, "This is it. This moment now is your life. There is never a time when your life is not happening now." Here and now is the moment you’ve been waiting for, to sing that song, release your artistry, perform a jubilant dance or write warm prose. Whether the lotus blooms today or on our last day, we will inevitably take that sacred journey.

Unflinchingly then, let the pains open you today and take the journey inward now. Take the journey into your own gifts and dance in the field of your life present to the magnificent butterfly within. It will only, always lead you home.

All Pervasive Sublime Nature


The whole universe is one in the Atman. That Atman when it appears behind the universe is called God. The same Atman when it appears behind this little universe, the body, is the soul. This very soul, therefore, is the Atman in us. The whole universe is one. There is only one Self in the universe, only One Existence, and that One Existence, when it passes through the forms of time, space, causation, is called by different names; fine matter, gross matter, all mental and physical forms. Everything in the universe is that One, appearing in various forms. When a little part of it comes, as it were, into this network of time, space and causation, it takes forms. Take off the network, and it is all one.

When you consider yourself as an individual self, living within your body then you are an individual “Jiva”. There are billions of people on earth & billions of different creatures living on earth in their individual bodies. All these individual souls living in different bodies are called different “Jivas”. So each person is an individual “Jiva” as per Hindu philosophy. In Hinduism Jiva is the immortal individual soul of a living organism; human, animal, fish or plant etc., which survives physical death. It is somewhat similar to atma, but whereas atma refers to "the cosmic self", “Jiva” is used to denote an individual ‘living entity’ or ‘living being’ specifically. The terms Paramatma and jivatma are used to avoid this confusion. Jivás, originates from the Sanskrit word with the root jīv- which means “to breathe.” So a soul in a body which breathes is called a “Jiva”.

In the Bhagavad Gita, the “Jiva” is described as everlasting, unchangeable, eternal, numberless, and indestructible and eternally the same. “Jiva” is not a product of the material world but of a higher ‘spiritual’ nature. When physical body dies, the Jiva takes a new physical body depending on the karmas done by that Jiva in previous births. Besides these, there is another, superior energy of God, which comprises the living entities. All living entities belong to the superior nature or energy of the Supreme Lord. The inferior energy is matter manifested in different elements, namely earth, water, fire, air, ether, mind, intelligence and false ego.

The same Jiva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency. The Supreme Lord like the sun is eternally associated with his rays so the transcendental God is eternally joined with the “Jivas.” The jivas are the infinitesimally small particles of His spiritual effulgence and are, therefore, not perishable like mundane things. “Jivas”, being part of Divine Lord’s effulgent rays, exhibit on a minute scale the divine qualities of God. So “Jivas” are identical with the qualities of God. Though God is the all powerful, all-pervading, all-extending Supreme Lord; but Jivas are confined to bodies only. When a Jiva meditates through devotion & merges with the God then only he attains to the Lord’s all powerful, all pervasive sublime nature.

One Cannot Defy Reality without Consequence

Defy Reality

An important difference exists between the rules that govern existence, and the rules that men create to govern themselves. This should be obvious, but confusion of the two has led to all kinds of problems. The problems stem from not clearly differentiating between those things men need to do, and those things man chooses to do. The first common problem is the belief that the man-made is existence. The important distinction here is that rules that men choose are not necessary that they are chosen. For instance, any particular law is chosen. This is not to say it’s chosen without reason. But the fact that a choice is made is important to remember. Often people believe that things are the way they are, and nothing can change it. If it is man-made, though, this is wrong. It still may be difficult to change, but it is possible. This error is usually an excuse not to act. It assumes a difficult task is an impossible task, which allows the person to remain free of guilt, since morality requires a choice between alternatives.

The second common problem is the belief that the metaphysical is man-made. This error is usually made in the field of ethics when the assumption is made that a man can act any way that is physically allowed to him. For instance, a man can be completely selfless, but this is ultimately destructive. The metaphysical fact being ignored is that death would follow shortly. That man, in order to live, must act in his own interest to further his life. One cannot defy reality without consequence.

Any natural phenomenon or any event which occurs without human participation is the metaphysically given, and could not have occurred differently or failed to occur. Any phenomenon involving human action is the man-made, and could have been different. For example, a flood occurring in an uninhabited land, is the metaphysically given; a dam built to contain the flood water, is the man-made; if the builders miscalculate and the dam breaks, the disaster is metaphysical in its origin, but intensified by man in its consequences. To correct the situation, men must obey nature by studying the causes and potentialities of the flood, then command nature by building better flood controls.

Things of human origin whether physical or psychological may be designated as “man-made facts” as distinguished from the metaphysically given facts, for example, a skyscraper is a man-made fact; a mountain is a metaphysically given fact. One can alter a skyscraper or blow it up just as one can alter or blow up a mountain, but so long as it exists, one cannot pretend that it is not there or that it is not what it is.

The universe as a whole cannot be created or annihilated. It cannot come into or go out of existence. Whether its basic constituent elements are atoms, or subatomic particles, or some yet undiscovered forms of energy, it is not ruled by a consciousness or by will or by chance, but by the law of identity. All the countless forms, motions, combinations and dissolutions of elements within the universe; from a floating speck of dust to the formation of a galaxy to the emergence of life are caused and determined by the identities of the elements involved. Nature is the metaphysically given; the nature of nature is outside the power of any volition.

Man’s faculty of volition as such is not a contradiction of nature, but it opens the way for a host of contradictions—when and if men do not grasp the crucial difference between the metaphysically given and any object, institution, procedure, or rule of conduct made by man. It is the metaphysically given that must be accepted; it cannot be changed. It is the man-made that must never be accepted uncritically; it must be judged, then accepted or rejected and changed when necessary. Man is not omniscient or infallible; he can make innocent errors through lack of knowledge, or he can lie, cheat and fake. The manmade may be a product of genius, perceptiveness, ingenuity or it may be a product of stupidity, deception, malice, and evil. One man may be right and everyone else wrong, or vice versa or any numerical division in between. Nature does not give man any automatic guarantee of the truth of his judgments and this is a metaphysically given fact, which must be accepted. Who, then, is to judge? Each man, to the best of his ability and honesty. What is his standard of judgment? The metaphysically given.

The metaphysically given cannot be true or false, it simply is and man determines the truth or falsehood of his judgments by whether they correspond to or contradict the facts of reality. The metaphysically given cannot be right or wrong; it is the standard of right or wrong, by which a rational man judges his goals, his values, his choices. The metaphysically given is, was, will be, and had to be. Nothing made by man had to be; it was made by choice.

A man-made product did not have to exist, but, once made, it does exist. A man’s actions did not have to be performed, but, once performed, they are facts of reality. The same is true of a man’s character. He did not have to make the choices he made, but, once he has formed his character, it is a fact, and it is his personal identity. Man’s volition gives him great, but not unlimited, latitude to change his character; if he does, the change becomes a fact.

One must distinguish metaphysical facts from man-made facts; facts which are inherent in the identities of that which exists, from facts which depend upon the exercise of human volition. Because man has free will, no human choice and no phenomenon which is a product of human choice is metaphysically necessary. In regard to any man-made fact, it is valid to claim that man has chosen thus, but it was not inherent in the nature of existence for him to have done so; he could have chosen otherwise. For instance, the U.S. did not have to consist of 50 states; men could have subdivided the larger ones, or consolidated the smaller ones, etc.

Choice, however, is not chance. Volition is not an exception to the Law of Causality; it is a type of causation. Further, metaphysical facts are unalterable by man, and limit the alternatives open to his choice. Man can rearrange the materials that exist in reality, but he cannot violate their identity; he cannot escape the laws of nature. Nature, to be commanded, must be obeyed.

In regard to nature, to accept what I cannot change means to accept the metaphysically given; to change what I can means to strive to rearrange the given by acquiring knowledge as science and technology (e.g., medicine) are doing; to know the difference means to know that one cannot rebel against nature and, when no action is possible, one must accept nature serenely. What one must accept is the fact that the minds of other men are not in one’s power, as one’s own mind is not in theirs; one must accept their right to make their own choices, and one must agree or disagree, accept or reject, join or oppose them, as one’s mind dictates. The only means of changing men is the same as the means of changing nature: knowledge—which, in regard to men, is to be used as a process of persuasion, when and if their minds are active; when they are not, one must leave them to the consequences of their own errors. To deal with men by force is as impractical as to deal with nature by persuasion.

Mind Training of Atisha

This is easy to explain, but very difficult to realize. The Indian sage, Atisha, composed this text and later introduced in Tibet. There it spread widely and became the essential teaching practiced by all the lamas. Whatever our practice is, this mind training consists of advice which will definitely deepen it. If we practice meditation our observance will not have real significance without the mind training. Such training is essential for any tantric practice, since it ensures the removal of obstacles along the path.

There are two aspects to Bodhicitta. They are the ultimate and relative bodhicitta representing the union of wisdom and skilful means. To develop ultimate Bodhicitta, we have to meditate. Meditation comprises of three phases: the introduction, the body of the practice, and post-meditation.

Ultimate Bodhicitta: Reflect that you are really in the presence of your Deity of meditation. If you are in a temple, you will likely be facing Buddha statues on a shrine. Think that all the Buddhas and Bodhisattvas are appearing in front of you and offer them the Seven-Branch Prayer. Then straighten your body and sit in the seven-point posture. Let your mind rest on your breathing for twenty-one complete breaths so as to calm and stabilize the mind.

Think that all the events, manifestations, and movements of mind are illusory as in the nature of a dream, unreal and false. For example, when we are sleeping, our dream seems real to us when it is absolutely unreal: if it were real, then the dream would really be happening. In the same way, our world and the beings in it in all their diversities are but the illusive manifestations of mind. While the illusion is taking place, it is "real", but its essence is unreal like a dream. Therefore regard all phenomena as insignificant, similar to a dream, and rest your mind in this perspective in the moment.

Ask yourself, "is mind itself real, or not?" This is your own experiment to lead you to recognize mind. You have to meditate on the mind and ask yourself: What color is it? What is its form? Where does it come from? What is its purpose? Is it inside or outside of the body? What happens when it experiences heat or the cold? Reflect on the mind in this way. You may come to the conclusion that the mind defies any such determination and that is the essence of mind. You must meditate on this point.

When a thought arises, look at it directly and ask yourself, "What is its true nature?" Remain in the understanding that "it is nothing." It is said that all the thoughts are stored in the mind unconscious. The mind unconscious is the thinker of the mental confusions. It is the one who runs after the sounds, the forms, the odors, the tastes and the feelings. The mind is seen when one remains in a state free of running after something. For example, when one has work to do; the mind is thus engaged and thinks, for example, "What will I cook today? or, "I will clean…",etc. When the mind is no longer carrying on with such thoughts, it is the mind unconscious. The body of the practice is to remain in this kind of meditation for as long time as possible.

During your everyday life, exert yourself to recognize everything as illusory-like and unreal. The training of relative Bodhicitta is to send and to take. This is a very important practice because it can purify our obscurations and deepen our capacity for meditative absorption. We have to get used to the exchange of self for others. By this method, we can cut right through to the roots of the ego. We begin first by reflecting on the defects of ego clinging. It is on account of our fixation to a self that we experience the five disturbing emotions. From the moment when there is "I", we have like and dislike. We are attracted to what we like and we feel aversion towards what we dislike. This dualistic interplay is at the core of all our problems, and it will continue to create problems for us until we put an end to ego clinging.

The next step is to exert ourselves in being compassionate towards others. We begin by using the self as the subject of reflection. What do we feel when we are hot, cold, hungry, thirsty, or when we are sick? It is this same suffering that every living being feels. Our compassion must be directed towards all animals as well and not exclusively towards humans. Animals suffer indeed much more than humans do, mainly because of their own inadequacies and limitations. However, some sufferings are inflicted on them by humans. Fish are perfectly happy in water, without disturbing men. Nevertheless, for the sake of sport, men catch them with hooks and then leave them to die on the sand. How would we feel if the same thing were done to us? If someone is starving and eats fish, there is at least some reason for his action – though still negative but excusable. Recently, I was at the seaside. People there were all well off. They were far from dying of hunger. For them fishing is a source of recreation. They threw them on the ground to die. Some even trampled the fish to death. Also, think of the lobsters, the way in which they are plunged alive into boiling water in the restaurants. How would we feel if we were the lobsters? It is by such reflections that we develop compassion. The sadness and sorrow in all of us when we remember the vast number of people killed in the two World Wars is compassion. But compassion must be extended to the animals as well. Day and night, animals are being killed. When the compassion is directed only towards humans then it is not true compassion, but a form of attachment.

What should be our mental attitude during the practice of sending and taking? We must ask ourselves what would happen if we personally experienced all the suffering of all the living beings. This reflection must take place in a relaxed state of mind without any erroneous views as in: "Oh, perhaps then, I will know this suffering indeed!" And then let the mind take on the anxiety. It is not necessary to bring up the suffering; it is enough to think of it. Then gradually, our attitude will improve. For the moment, our minds are confused and dull, making us an easy prey to pride. This pride must be overcome and the method for that is to think of the suffering of others.

Emotional suffering is also a form of suffering experienced by living beings. Nowadays, many people suffer from mental disorders caused by the disturbing emotions: pride, anger, jealousy, desire and ignorance. Moreover, it is the emotions that condition and shape the world that we experience. How can that be? The world that we live in is nothing more than the illusory appearances of our confused mind. The appearances are produced by our karma. How is karma created? The movement of the emotions in the mind creates it.

When bodhicitta is developed, the illusory manifestations become positive. For example, when one is in a hell realm, one can awake from this state and be reborn among the human beings. All humans know the emotions of pride, of desire, of anger, etc; it is through them that unlimited negative karma is accumulated. Therefore in the future, when the effects of the negative deeds mature, living beings will inevitably experience the negative conditions and results in the various forms and that is why we need to develop compassion towards all beings.

Hell is not a place though there are many kinds of hell. The Tibetan word for hell simply means "suffering"; so hell is "a world of suffering". The other manifested worlds are places where the experience of happiness and suffering are both present. Our own world is one such example. There are also worlds that know only of happiness: they are produced by beings having only positive karma. Do not believe that these pure worlds are imaginary. Compared to our "real" world, it is just as real.

To practice sending and taking, you think of all the suffering of all forms of living beings. To help you become familiar with this practice of compassion, you can use another method, and it is concentration on the breathing. This latter method has two advantages: it will improve the calming of the mind and it will increase your compassion. For this practice, sit in the same posture as before and place your attention on your breathing. When you exhale, think that you are sending your happiness to all the living beings and it penetrates them. When you inhale, take into yourself all their suffering. Do that for as long as you can. When you feel a mental suffering, think about the suffering of another person, and think that his suffering penetrates you. Now apply the ultimate Bodhicitta practice that you have learnt and look directly at the concept that you have taken in another’s suffering. Realize that this thought has no real existence. You have thus entered into the meditation of ultimate Bodhicitta. The development of ultimate and relative Bodhicitta alternately will usher in benefits that are limitless. This is the body of the practice. Then, in your daily activities, reflect like this: "May all living beings be released from all the disturbing emotions in all their forms; and may the resultant sufferings from the activities caused by these emotions mature on me rather than on them."

To transform the unfavorable conditions, we must first be aware of karma, the law of cause and effect. We make use of the unfavorable conditions or obstacles as the object of meditation in the same way that we did it with the thoughts of the mind. We can thus transform all the negative circumstances into something positive.

When you encounter difficulties, recognize that the difficulties are not caused by the fault of others, that they are created by your own ego. If you have no ego clinging, then no difficulty will have any negative effect on you. When you face physical problems such as diseases, or when somebody tries to harm you, recognize that they are created by your own karma. By letting them ripen in this life, you will not have to experience them hereafter where they would pose greater karmic effects. This transformation relies on a solid foundation of bodhicitta and will facilitate the exhaustion of all negative karma through the forbearance of small nuisances in this life. For example, just prior to enlightenment, an Arhat often suffers from headaches or stomachaches. Indeed, the power of his meditation has completely transformed the negative effects of his former karma into smaller troubles thereby putting an end to them all. If you practice the sending and taking each time you encounter difficulties, by thinking that you are taking the sufferings of others and letting them dissolve into your own experience, and then they will really be purified when supported by pure motivation. It is this pure motivation that can create energy grander than Arhat.

The transformation based on ultimate bodhicitta means to make use of the realization that you have obtained from the practice and apply it to your difficulties. Face each difficulty by trying to recognize that its essence is not related to the thoughts that it generates. Try to realize that the essence of the suffering is completely independent from the feeling of suffering.

There is another method specific to transforming all unfavorable conditions into the path of the Buddha. Each time you are confronted with difficulties, realize that they are produced by the negative karma that you have created before, and this will cause you to accumulate more positive karma. Feeling the suffering makes you recognize the need for purifying your negative karma, otherwise, there will be more bad effects in the future. The human life is more precious than any other forms of life. Therefore if you still have difficulties even in this good life, it means that you will have even more troubles in the future if your negative actions are not purified now. You must do practices of purification. Pray fervently to all the Buddhas to receive their blessing so you can ripen all the negative karma of all living beings, all the difficulties that will face them. Each day, in your practice, pray like this, "May all the suffering of the living beings come into me." Do not hesitate to take onto yourself the suffering of others. Accustom yourselves to this wish.

Condensed practice of mind training in five points:

1. Very firmly promise to commit you to Bodhicitta until enlightenment is attained.

2. Engage yourself in bodhicitta on all occasions.

3. Since the greatest obstacle to bodhicitta is ego clinging, as soon as you see it, recognize it, and fight it until it is destroyed.

4. Pray that you will succeed in developing bodhicitta. Think and rethink, again and again, the suffering of others to develop the compassion so that it appears automatically.

5. Neutralize the influence of the ego and develop the bodhicitta.

In your daily activities, be aware of the disadvantages of ego clinging and the need for practicing compassion towards all living beings. When you meditate, examine the way in which emotional thought patterns arise in your mind. Look at their essence and let them dissolve into the emptiness of their essential reality. Use these two methods alternately; they are like skilful means and wisdom. You will know by yourself the extent of your own training. One indication of how you are doing is when someone says something unpleasant to you, you don’t get angry. If you are praised, you don’t feel proud. These are signs of a good training. Continue until it is like that.

What are the advantages of a good training? Each time the emotions arise, you will overcome them and therefore you will not fall deeper into the cyclic existence. You will be free. You will no longer fall victim to the imperfections of the negative emotions. The obstacles cannot block your progress towards enlightenment. When a snake is coiled up, it can uncoil itself. In the same way, as soon as an emotion arises, you will be able to spontaneously release yourself of it. Then the mind is really happy, because neither the impairment of the disturbing emotions, nor the suffering they cause would ever be harmful again. When the mind is naturally untouched and happy, it is a sign of success of the mind training. The mind is continuously peaceful, calm and happy. It is not a state produced by something, but a natural and spontaneous happiness which does not know any suffering. Such is the true measure of successful mind training.

Engagement means to exert yourself in everyday life until your character is completely imbued with the right attitudes. In general, it means to convert your aspirations. In the moment when you wish to do something basically negative, you exhort yourself, "I must improve." When this transformation takes place, you can treat the suffering of others. Once the mind is firmly transformed, there is no longer a need to prove it. The actions of your body and your speech must necessarily be beneficial for others, little by little. You do not emphasize your contribution, you do not care to show it, nor do you wish to be recognized by others. Here are some examples of the engagements of mind training. Do not criticize the faults of others while being unaware of your own. Examine your own mind and make use of the strongest emotion as material for mind training. Do not practice the mind training to become famous or Buddha…this motivation is impure; you will not become a pure Bodhisattva. When you are wounded, bear no resentment. Do not employ malicious means to take advantage of others. For example, if a group has some goods, do not use various means and ways to divert them into your own possession.

To observe these engagements is not the same thing as in observing a law. It could be said that to do the opposite of the stated engagements is to go against the practice of mind training – the practice is then spoiled. The essence of each engagement is to help develop the mind training so that one does not transgress from the training itself. It is easy for you to realize by yourself. For example, it is said, do not practice mind training for your own growth or to gain the respect of others. If you follow the guideline of the engagements, wouldn’t you find real meaning of the practice of mind training? Yes, of course. It follows from the engagement of avoidance.

You must think of the importance of benefiting others and develop a motivation that will sprout forth spontaneously. All living beings in all the universes created all the problems that they now have by themselves. They are the results of their egoistic fixations and of their negative emotions. Develop compassion for all these beings. Be ever aware that all the sensory pleasures and material comforts are illusory and are the same in nature as dreams. They are completely without meaning and impermanent. Realize that to attach even to a tiny part of it is insane. Start by being aware of the ideas or negative emotions which appear in your mind as soon as they arise. Eventually, you will be able to give them up; then finally, you will be able to neutralize them if they appear again.

Enjoy the necessary training to become virtuous. Be happy to practice virtuous actions. Be happy about the need to create conditions that favors the accomplishment of virtuous actions. You now know how to use this precious human existence, so don’t think that life has no meaning. In brief, the substance of the practice of mind training is to rejoice each time that something beneficial for another being is accomplished or fulfilled, and to feel sadness when someone abandons that which is beneficial to him. These explanations are a condensed version on the practice of mind training. More elaborate commentaries exist, but this is the essence. Whether or not you obtain the fruit does not depend on a more detailed explanation but on the practice that you do.


Three Faces of God



We can reach to the ultimate by emptying mind totally hence there is no place for anything at all. This path is the purest via negativa. This way we will know all the three faces of the ultimate reality, the three faces of God. If we reach through emptiness, we attain the other two also. Buddha attained nirvana by emptying his mind totally, hence there is no place for anything at all.

First one has to become empty, utterly empty. But you have not to cling to emptiness or else in life we will never know the positive expression of religion. The life will miss the poetry, the joy of sharing; and we will remain empty. You will have a kind of freedom, but your freedom will be only freedom from, it will not be freedom for and unless a freedom is both — freedom from and freedom for — something is missing, something is lacking; this freedom will be poor. Just to be free from is a poor kind of freedom. The real freedom starts only when you are free for. You can sing a song and you can dance a dance and you can celebrate and you can start overflowing. That’s what compassion is.

We live in passion. When the mind disappears, passion is transformed into compassion. Passion means we are a beggar with a begging-bowl; we are asking and asking for more and more from everybody; we are exploiting others. Our relationships are nothing but exploitations — cunning devices to possess the other, very clever strategies to dominate. When we are living in the mind, in passion, our whole life is power politics. Even our love, social service, our humanitarian works are all nothing but power politics. Deep down, there is a desire to be powerful over others.

The same energy, when the mind is dropped, becomes compassion and it takes a totally new turn. It is no longer begging; we become emperor, we start giving. Now we have something – we had it always, but because of the mind, we were not aware of it. The mind was functioning like darkness around us, and we were unaware of the light within. The mind was creating an illusion of being a beggar, while all the time we had been an emperor. The mind was creating a dream; in reality you never needed anything. All had already been given. All that you need, all that you can need is already there.

God is within you, but because of the mind — mind means dreaming, desiring – you never look within, you go on rushing outwards. We keep ourselves in the background with focus turned outside. That is what the mind is all about; focusing on the outside and one has to learn how to laser focus inwards — how to make them loose, less rigid, more liquid, so that they can turn inwards. Once you have seen who you are, the beggar disappears. In fact it had never existed; it was just a dream, an idea. The mind is creating all your misery. With the mind gone, misery is gone, and suddenly you are full of energy. This energy needs expression, sharing; it wants to become a song, a dance, a celebration. That is compassion; you start sharing.

Compassion has two faces. One is inactive compassion: the mediator sits silently in his cave, showering his compassion over the whole existence. But it is a very inactive kind of compassion. You have to go to him to partake of it; he will not come to you. You will have to go to the mountains to his cave to share his joy; he will not come to you. He will not move in any way, he will not take any active step. He will not flow towards others; he will not seek and search for the people with whom he can share his dance. He will wait. This is a feminine kind of compassion; just like a woman waits. She may love the man, but she will never be the first to say "I love you." She will wait; she will hope that one day or other, sooner or later, the man will propose. Woman is inactive in love. Her love is all encompassing but passive love. Man is active in love, man takes the initiative. In the same way, compassion has two possibilities; the feminine and the masculine. Learn how to transform the baser energy into active energy, so love becomes active and once love is active, compassion is active, you have passed through all the three dimensions of truth — you have known all. You have known utter emptiness, you have known compassion arising, you have known compassion showering. Life is fulfilled only when all these three have happened.

Religion is The Ultimate Knowing

Religion is not a science in the sense physics, mathematics and chemistry are sciences. But still it is a science because it is the ultimate knowing: the word science means knowing. And if religion is not a science, what else can be? It is the highest knowing, it is the purest knowing. Ordinary science is knowledge, not knowing and religion is knowing itself. Ordinary science is object-oriented – it knows something, hence it is knowledge. Religion is not object oriented; it has no object, it knows nothing. Knowing knows itself, as if the mirror is reflecting itself. It is utterly pure of all content. Hence religion is not knowledge but knowing.

Science is a lower kind of knowing, religion is a higher kind. Religion is the ultimate knowing. The difference between the two is not of the spirit – the spirit is the same — but the difference is certainly of purity. Science is mixed with much mud. Religion is pure essence, pure fragrance. The mud has disappeared, the lotus has appeared and at the ultimate stage even the lotus has disappeared, only the fragrance abides. These are the three stages of knowing: the mud, the lotus and the fragrance.

Religion cannot be grasped, because there is no object in it. But still it can be understood. It cannot be explained, but it can be experienced. There is no way of informing you about religion, because it cannot be reduced to information. But you can be shown the way, the path to it – fingers pointing to the moon. The fingers are not the moon, obviously, but the fingers can point to the moon.

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