Christiane Wolf on “Becoming Curious About Experience”

By Other Teachers & Folks We Value

Nobody likes being stressed or being in pain. Our natural response is to push the stress or the pain away, either consciously or unconsciously. This can be helpful in the short term but it’s not a long term solution. 

Mindfulness practice invites us to pause and pay attention to what is happening in the present moment. There are basically only two components of the present moment: The experience and our reaction to that experience. Mindfulness lets us observe what is happening, but mindfulness in itself is not enough. There is another quality that is almost equal in importance, namely curiosity. 

Usually we are not curious about our experience and definitely not about our reactions. We can observe something in our experience and be filled with judgment and hostility. We just want the experience to be different as we believe that this would take care of the reaction, too. If my kid would stop throwing a tantrum, if my colleague would stop being so negative, if I could get rid of that headache…

So what would happen if you would instead get curious about your reaction about the experience? If you would ask yourself instead: “What IS this?” and to do so with an open mind, not knowing the answer and not needing the answer to be a certain way. 

Curiosity in mindfulness practice is not about coming up with ideas and thoughts and theories. Curiosity in this context, is happening in a different way. More like a field scientist gathering data. You start to see more clearly: When this happens, it leads to that. For example, when my kid starts screaming and throws herself on the floor then tightness arises in my chest, there is anxiety, and helplessness and frustration. Out of that, the urge to raise my voice, to do something to get this to stop is increasing. How interesting! If I am able to actually be aware of this process mindfully and with curiosity then the miracle of choice opens up. I can choose the response that is the most in alignment with my values, for example to not yell at my kids. Victor Frankl is quoted to have said that between the stimulus and the response there is a space. And in that space lies our freedom to choose. It can free us from the habit loop, from reacting on autopilot. 

Curiosity propels us out of autopilot and the judging mind and opens the field for new discovery and learning. The next time your find yourself not liking what’s going on in the present moment consider becoming curious about it and let the question “What IS this?” change your world.

Christiane Wolf, MD, PhD is a senior Vipassana meditation teacher at Insight LA. A physician turned mindfulness & compassion teacher, she trains teachers & teaches Mindfulness-Based Stress Reduction (MBSR) & Mindful Self-Compassion to groups & individuals in the US & across Europe, as well as leading meditation retreats.

Sayadaw Vivekananda reflects on Patience….

By Sayadaw Vivekananda

Patience is a blessing to human beings and is the best moral practice.
–The Buddha (Mangala Sutta; Dhp. v. 184)

Patience leads to Nibbana
— Burmese saying

Patience is required in performing acts of generosity, in observing precepts, and in the field of mental development (bhavana).   In meditation when we observe a pain that is gradually intensifying we tend to get annoyed.  This annoyance may easily turn into irritation & restlessness.   We start fidgeting, we change our posture.  We might even ask ourselves: Why do we have to sit still in meditation & observe this pain?  This seems like a futile exercise.  With this we have just missed a wonderful opportunity to gain intuitive wisdom.  If we were to observe that same pain with some patience we could learn many things from it, such as seeing its inherent quality, its fascinating changes, and even its eventual dissolution.  When we are remembering some undesirable event of the past we may want to push it away & rather not observe it.  Once again, wisdom cannot arise.  Here, too, patience will make a big difference.  When we accept & observe the undesirable event of the past as an object of observation we get to know it, what it feels like in the mind, and eventually we might even come to terms with it.

Satipatthana mediation could be described as a process of developing ever greater levels of patience.  At the outset of our meditation journey we easily get impatient with undesirable, and times even desirable objects.  As the meditation practice is full of challenges this will give us ample opportunity to grow more & more patient.  After being very diligent for quite some time, on occasion our meditation practice may collapse.  At such a point again we need patience with the situation & just accept what has happened & start all over again.  Sooner or later, in the presence of mindfulness & patience, we are bound to succeed & gain nibbana.  Hence, the Burmese saying “Patience leads to Nibbana” very much applies to the meditation practice.

The patience gained from intensive or regular meditation at home will come in good stead in our daily life when we have to deal with the imperfections of ourselves & others.  Others’ speech may be timely or untimely, true or untrue, gentle or harsh, connected with good or with harm, spoken with a mind of loving-kindness or with inner hate.  Whatever others might be saying, we need to abide in patience, compassion, and loving-kindness.

In the context of the Abhidhamma patience & other positive mental qualities like loving-kindness, gentleness, and amity are various aspects of the mental state of non-hatred (adosa).  The commentary to the Cariyapitaka defines patience as follows: It has the characteristic of acceptance; its function is to endure the desirable & the undesirable; its manifestation is tolerance or non-opposition; seeing things as they really are is its proximate cause.  In the texts patience is much extolled as a blessing to human beings & as the best moral practice (Mangala Sutta; Dhp. v.184).

The Great Blessings of Our Precious Human Existence

By Marcia Rose

There’s an ancient teaching that I’ve heard many times over the years. Every time I’ve heard it & every time I’ve shared this teaching with others, I find something new, some aspect that re-inspires…some facet of fresh new beauty appears.

Each of you reading this article are in this moment experiencing the gift, protection & the grace…the great blessing of having obtained a precious human existence. It’s rare, this precious human existence…& especially rare from the standpoint of the Dhamma. Those who have a precious human existence with all the conditions, opportunities & blessings in place to have connected with & to be able to practice the Dhamma are as rare as daytime stars. Just being in a human body is actually a remarkably rare occurrence in light of the amazing variety & numbers of all the various life forms that inhabit this planet. Shariputta, one of the Buddha’s chief disciples, once asked the Buddha about the difference in numbers between humans & other living beings. The Buddha compared this to the dust on his fingernail versus the dirt of the whole earth.

It is great good fortune to have a human body. Our human body is the basis for practicing the Dhamma, the basis for crossing over the ocean of samsara to the side of liberation…crossing over to awakening out the sleep of confusion, sorrow & distress.

An ancient metaphor tells us that if all the world were water & a golden ring 2 feet in diameter was cast out upon this watery world to be blown about by the winds, a blind turtle surfacing once every 100 yrs. would put its neck through this ring more easily than it is for one to obtain a precious human existence. And yet here we are…what good Karma!

Cultivating the appropriately right motivation in relation to our Dhamma practice is strongly aided & supported by rejoicing in the fact that we have obtained a precious human birth & have decided to pursue the causes of happiness & not the causes of suffering. The great East Indian teacher Nisargadtha speaks about this as “being selfish in the right way”. Rejoicing in the fact that one is alive & connected to the Dhamma is truly a blessing that lightens the heart & helps to set a tone for practice that is one of the primary factors necessary for liberation…the heart/mind/ of joy.

The range of our precious human existence & capacity is varied & wide. Amidst all of the inevitable challenges & difficulties in our lives, along with all of the ordinary everyday pleasures & enjoyable experiences that we experience, as we all know, there can be more of one or the other during various periods along the way. Overall for most of us there is a mix & a balance as our lives unfold.

Early one morning years ago when I was in Benaris India, I heard someone singing beautiful BAJANS/devotional spiritual songs on a street corner. I looked around & found the singer… a young man with a very bright & beautiful face & a small deformed & twisted, but clean & fresh body. He was sitting on the ground singing his heart out. As I stood & listened, my heart was moved to meet his exquisite heartfelt expression. Every morning for the next few days I went to be with him… to listen & to receive the teachings & the energy of love, faith & devotion through the beauty of his voice & his being.

There is the possibility of deep strength & beauty of heart & mind within the great blessing of our precious human existence.

CLICK HERE to listen to Marcia’s full Dharma talk

FROM JANANESE ZEN POET NANAO SAKAKI:

“If you have time to chatter – read books
If you have time to read – walk into the mountain, desert, and ocean.
If you have time to walk – sing songs and dance.
If you have time to dance – sit quietly, you happy lucky idiot.”

Story from Jataka Tales: The Monkey King with The Buddha’s Guidelines for Good Government

By Other Teachers & Folks We Value

Long ago, the Buddha was born as a monkey. He was brave & clever, and became the leader of the whole troop. The monkeys lived in a mango tree next to a river, and were very happy eating the delicious fruits. The king of the monkeys told everyone to be careful not to let any of the fruits fall in the water, in case they should come into the hands of humans.

Despite their care, a single mango fell un-noticed into the river, and floated downstream. When it came near to a city, it was fished out & presented to the king. The king took one bite & was completely enchanted. It was the most delicious mango he had ever eaten! He wished to know where the fruit had come from, so that he could have more.

The king took a band of soldiers up the river, to try to find the source of the mango. Eventually they reached the large mango tree, weighed down with fruits, but full also of monkeys greedily consuming the tasty mangoes. The king, wanting all the fruits for himself, ordered the soldiers to shoot the monkeys.

The tree was surrounded, and there was no way for the monkeys to escape. They were terrified, all except their leader. He calmly surveyed his options, and using his immense strength he leapt across the river. Once on the further shore, he found a strong creeper & tied one end around his waist & the other around a sturdy tree. Then he took a huge leap back across the river & grabbed hold of a branch of the mango tree with his hands. There he stayed, making a bridge for his followers.

All the monkeys ran across this bridge, over the river to safety. They tried to go gently, but it was nonetheless very painful for the monkey king. The last monkey to cross was the king’s cousin, a bad-tempered & mean monkey. As he crossed, he jumped on his leader’s back, breaking it.

The king, meanwhile, watched all these events in amazement. How could even a monkey show such compassionate concern for his subjects, he wondered. He ordered the soldiers to help the injured monkey to the ground. He placed the monkey-king on a seat & paid him honor. The monkey king, with his dying breath, gave the human king a teaching about the duties of rulers to look after their citizens.

LINK to discussion of this version of The Monkey King story

****************

THE BUDDHA’S WISE WORDS ON ENLIGHTENED LEADERSHIP 

In Jataka, The Buddha had given ten rules for good government, known as ‘Dasa Raja Dharma’ [Ten Royal Virtues]. These ten rules can be applied even today by any government, which wishes to rule the country peacefully. The rules are as follows:

Be liberal and avoid selfishness.
Maintain a high moral character.
Be prepared to sacrifice one’s own pleasure for the well-being of subjects.
Be honest and maintain absolute integrity.
Be kind and gentle.
Be kind and lead a simple life for the subjects to emulate.
Be free from hatred of any kind.
Exercise non-violence.
Practice patience.
Respect public opinion to promote peace and harmony.

                                                                           Jataka III, 274

Regarding the behavior of rulers, Cakkavati Sihananda Sutta further advised:

A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
A good ruler should not harbor any form of hatred against any of his subjects.
A good ruler should show no fear whatsoever in the enforcement of law, if it is justifiable.
A good ruler must possess a clear understanding of laws to be enforced. They should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.

Excerpted from:
“Buddhist Leadership: The Path Leading to the Better Society” by Deepak Prasad Acharya, PhD – Lumbini Buddhist University

Marcia Rose reflects on the Seamless Circle of Generosity

By Marcia Rose

As we find our presence during this late fall & early winter in relationship to various holidays, the qualities of gratitude & generosity hold a special place & opportunity for each & all of us… in our formal Dharma practices & in our life as our practice.

We usually think of generosity as the practice of giving, though in its fullness it is both giving and receiving… a process which clearly helps to purify & transform the contraction of separateness that is engendered by self-centeredness.

Generosity is a perfectly natural aspect of our humanness & universally recognized as one of our most basic human virtues. We offer/we give, we receive. We cultivate & manifest generosity in a thousand different ways, no matter our culture, our age, no matter who we are within this universal seamless circle of generosity.

The development & deepening of the heart quality of generosity directly inspires & feeds the purification & transformation of clinging, stinginess & hoarding. Our practice of generosity also inspires & feeds the purification & transformation of the fear & attachment that are so closely linked to the uncomfortable energies of greed & resistance.

The Buddha always began his teaching offerings to new groups of people with some words about generosity. One of the things that he often said was, “If beings knew, as I know, the results of sharing gifts, they would not enjoy their gifts without sharing them with others, nor would the taint of stinginess obsess the heart & stay there. Even if it is your last bit of food, you would enjoy its use more by sharing it, if there was anyone to receive it.” And a primary teaching that he offered his Monastic Sangha was, “Thus you must train yourselves: We will be thankful & grateful. Not even the least thing that is done for us shall be forgotten.” The great beauty of a way of life… the practice of the heart… a life of GIVING & RECEIVING.

I especially love this time of year because it lights up this basic essential Buddhist teaching & way of life. As our practice develops & our discerning capacity grows, we begin to more clearly see & know that everything changes hands or just simply dissolves. Is there anything that really has any hard & fast owners? When we touch into this truth, it can be a powerful factor that inclines us towards cultivating our inner wealth… the inner wealth of generosity, mindfulness, patience, loving kindness, joy & equanimity. An inner wealth of generosity is a powerful medicine. It’s an antidote to the anguish & confusion that is generated through the conditioning/training of accumulating, and then fixating on & identifying with our material & mental accumulations.

We can cultivate a life & help to cultivate a culture of mutual flourishing… a life & culture of balance, reciprocity & regeneration. With our Dharma practice we are learning to receive life fully, be kind, grateful & generous. This very life is our path to the deepest ease of a presence of well-being & joy and is intimately connected to the development of a deep generosity of heart.

May this holiday time & the upcoming new year be filled with warmth, kindness, love, gratitude, generosity, joy, and a sense of balance & equanimity for you, for your loved ones & for all beings everywhere.

With love, Marcia Rose
TMH founding & guiding teacher

CLICK HERE to listen to Marcia’s full Dharma talk.

Jean Smith on “Stepping into the river of life”

By Jean Smith

We can study discourses and sermons, we can read countless books, we can hear hundreds or perhaps even thousands of talks. Although these secondary sources give us many clues about the nature of our world, only direct experience can give us true insight into the most essential aspects of our reality, especially impermanence.

Most of us have heard and conceded the adage that we can’t step in the same river twice, but until we wade into a stream and feel the current swirling around our calves as it urges leaves and twigs past us, we do not really get, at a kinetic level, what this saying means. And we are just like that stream. Each of us is made up of and surrounded by elements that are constantly changing. As Zen teacher Jisho Warner has said, “Impermanence is a great river of phenomena, of beings, things, and events, coming to be and passing away in dependence on each other. This natural order of things includes us, and its laws are our laws. Each of us is an endless moving stream within an endless moving stream.”

For many years I had a home on the Ausable River, in the Adirondack Mountains of Upstate New York, and that river was a wily teacher. I came to understand that being a moving stream in a moving stream does not mean that our lives flow through without changing and being changed. Over the years I watched the river carve the shoreline, carrying sand downstream as it widened meanders, making sandbars in the already broad and shallow areas. I saw the river’s color changed by the shore, where iron-rich clays narrowed the channel. The water rose and fell with rains in the mountains, carried whole trees downstream in the fury of a flood, buckled bridges with crusted ice. But even in the most bitter frozen winterscape, always through the ice I could see the river’s flow.

Another metaphor used for our impermanence is standing at the edge of a river and studying the small whirlpools that form then fade away. There is no difference between the river and the whirlpools except the whirlpools’ temporary coherence: existing, changing, not existing.

—-Excerpted from Jean’s book Life Is Spiritual Practice, from Wisdom Publications

The Eightfold Path – A way of Life

By Annie Nugent

There is a story told of a wandering ascetic on a journey in search of the Buddha to receive the teachings on freedom from suffering. Not finding him, he comes to a resting place one evening and stays the night at a lodge. As it happened, the Buddha was staying at the same place but because the ascetic didn’t recognize the Buddha, the next morning he left to continue his search. He missed meeting the Buddha who was right there! This is a compassion evoking story – to be so near, yet so far from the path to freedom.

If the question is: how do I live in the world without suffering? The answer is: by means of the Eightfold Path. It is the path to freedom, and a way of living wisely and compassionately in the world.

Thus we can see this story as being about the Eightfold path, in as much as it too is right here under our noses. But when we don’t know how to look or what to look for, we don’t see it and therefore don’t engage the path, thus perpetuating suffering.

The eight steps on the path are: Wise understanding, wise intention, wise speech, wise action, wise livelihood, wise effort, wise mindfulness and wise concentration.

In a nutshell it is about wisely understanding that our thoughts, actions and speech matter. To live in the world in this way takes not being reactive to the events and circumstances of the world, but repeatedly meeting the moment with mindful discernment. Of course, we do get seduced by the world and make mistakes since we are still learning, but that’s not what’s important – it is the willingness to begin again and again. With time we experience less suffering in our lives and greater compassion for the world we live in, because we see it with eyes of wisdom.  This tells us that we really are living the Eightfold path.  We could say that we have recognized the Buddha!

Brian Lesage reflects on The Ordinary Becoming Extraordinary

By Brian Lesage

A few mornings ago, I woke up & could fully take into my heart the reality that I am going to die. Usually, this feels like just a thought or idea, but this time, it landed deeply. I was struck by the Buddha’s recommendation to reflect on death daily, and this reflection brought a profound awareness of the poignancy of ordinary experiences—the routines that fill my day.

I noticed the feeling of my breath, the sound of a crow outside, the light breeze, the sensation of getting out of bed, and putting on clothes. Later, it was the warmth of a mug of tea, the sound of my partner’s laughter, taking out the trash, driving, making a meal, and hearing my mother’s voice on the phone. These ordinary experiences suddenly had a richness & depth. The mundane became extraordinary.

These routine activities make up most of our lives. They happen whether we’re joyful or sorrowful, peaceful or troubled, healthy or sick. Yet, it’s so easy to overlook them, to be on autopilot.

This autopilot mode is sometimes necessary, but too much of it can make life flicker by without truly being present. If these ordinary moments constitute most of our lives, I want to be there for them.

In Theravada Buddhism, mindfulness of these routine activities is crucial. The Satipatthana Sutta, a foundational Buddhist text, emphasizes embodied mindfulness in everyday actions—walking, sitting, lying down, standing, reaching, eating, and even sleeping.

Being mindful of these ordinary experiences strengthens our presence in daily life, creating a foundation for deeper mindfulness. But this isn’t easy. Modern living often feels at odds with being fully present. Efficiency & multitasking can impede our ability to be with the ordinary & routine.

Two key components help me stay present in the ordinary. The first is embodied awareness—being fully aware of bodily experiences like standing, sitting, reaching, or even flossing teeth. This awareness roots my experience in the body, rather than in thoughts & ideas. The second is a curiosity about the process of activities, not just the outcome. This shift in focus makes life feel like a dance, a flow of movement, rather than a series of tasks to complete.

These practices disrupt the narrow, habitual ways we relate to life. They allow deeper ways of perceiving & being in the world to emerge. By tuning into the extraordinary in the ordinary, we touch something profound & mysterious that transcends the notion of “I” doing something. This insight into the selfless nature of experience can inform how we live these brief lives of ours.

So, like me, you too will die one day. In light of this, how do you want to relate to the routine, to the ordinary, during this brief life of yours?

For a more complete reflection on this topic you may want to listen
to this Dharma Talk by Brian:
The Ordinary Becoming Extraordinary

Marcia Rose reflects on “Ehi-passika” – come & see

By Marcia Rose

What is it that enables us to move towards ‘being a Buddha?’  What makes one a true heir of the Buddha?  A phrase that the Buddha often used – “ehi-passika,” come & see – is an invitation not to come & believe, but to come & see for ourselves what is true.  To come & see in this way requires great interest, willingness & courage which includes a growing faith that blossoms out of our own direct experience, interest, willingness & courage to look with humility… directly, deeply, & honestly into the body, the heart & the mind… without relying on what others say is true via what we’ve heard or read. To come & see in this way requires that we don’t settle into the inertia of our habitual perceptions of, our relationships to, or our self-identifications with our inner & outer experience.

Some years ago, I went hiking with a long-time Dharma student friend up into the mountains of the Taos Ski Valley. We chose to hike in silence, walking alone though not far from each other, and to speak together only during rest breaks & lunch. As we took our time making our way up the trail, hiking in this manner provided a deeply connected relationship through each of the sense doors to the surrounding world, to our bodily sensations & movement, and to the various mental states & feelings that come & go in the mind & heart,

As wended our way up through this Rocky Mountain landscape, two young people came running up behind us. They each had a small yellow plastic object in their hand, which they were quite intently holding up & out in front of them. We exchanged cursory hellos and asked them what the yellow plastic object was. We were told it was a GPS. They were in such a hurry, there was no opportunity to ask what a GPS is.  This was before GPS became so widely used. My friend knew a little about it & said that it’s a device that tells you where you are.  As soon as she said this, we looked at each other with amazement & burst into laughter. As my friend & I were slowly making our way up the mountain that day, we were connecting with & knowing ‘where we were’ again & again in so many ways & on so many levels, that the intermediary of a Global Positioning System seemed absurd.

The qualities of interest, willingness & courage are what keeps our practice alive… from the very beginning & on-going through all the years of our practice. Investigation/discrimination of bodily & mental states is the activity of mindfulness… the discerning aspect of mindfulness. This active aspect of mindfulness is what clearly illuminates the object, lighting up all of our sense door & mental experiences right to their core, showing us both their individual characteristics & their universal essence… their nature/ultimate reality.

 

LOST by David Wagoner:

Stand still.

The trees ahead and bushes beside you are not lost.

Wherever you are is called Here.

And you must treat it as a powerful stranger.

Must ask permission to know it and be known.

The forest breathes.

Listen. It answers, I have made this place around you.

If you leave it, you may come back again,

Saying ‘Here’.

No two trees are the same to Raven.

No two branches are the same to Wren.

If what a tree, a bush does is lost on you,

You are surely lost.   Stand still.  The forest knows where you are.  You must let it find you.

 

So again… ‘EHI-PASSIKA’… COME and SEE… come & see for yourself.

Bhikkhu Bodhi reflects on “Pain is my Built-in Buddha”

By Other Teachers & Folks We Value

…I know firsthand that chronic bodily pain can eat deeply into the entrails of the spirit. It can cast dark shadows over the chambers of the heart & pull one down into moods of dejection & despair. I cannot claim to have triumphed over pain, but in the course of our long relationship, I’ve discovered some guidelines that have helped me to endure the experience.

First of all, it is useful to recognize the distinction between physical pain & the mental reaction to it. Although body & mind are closely intertwined, the mind does not have to share the same fate as the body. When the body feels pain, the mind can stand back from it. Instead of allowing itself to be dragged down, the mind can simply observe the pain. Indeed, the mind can even turn the pain around & transform it into a means of inner growth.

The Buddha compares being afflicted with bodily pain to being struck by an arrow. Adding mental pain (aversion, displeasure, depression, or self-pity) to physical pain is like being hit by a second arrow. The wise person stops with the first arrow. Simply by calling the pain by its true name, one can keep it from extending beyond the physical, and thereby stop it from inflicting deep & penetrating wounds upon the spirit.

Pain can be regarded as a teacher—a stern one that can also be eloquent. My head pain has often felt like a built-in buddha who constantly reminds me of the first noble truth…

The experience of chronic pain has enabled me to understand how inseparable pain is from the human condition. This is something that we in America, habituated as we are to comfort & convenience, tend to forget. Chronic pain has helped me to empathize with the billions living daily with the gnawing pain of hunger; with the millions of women walking miles each day to fetch water for their families; with those in Third World countries who lie on beds in poorly equipped, understaffed hospitals, staring blankly at the wall…

The most powerful tool I’ve found for mitigating pain’s impact is a short meditative formula repeated many times in the Buddha’s discourses: “Whatever feelings there may be—past, present, or future—all feeling is not mine, not I, not my self.” Benefiting from this technique does not require deep samadhi or a breakthrough to profound insight. Even using this formula during periods of reflective contemplation helps to create a distance between oneself & one’s experience of pain.

Such contemplation deprives the pain of its power to create nodes of personal identification within the mind, and thus builds equanimity & fortitude. Although the technique takes time & effort, when the three terms of contemplation—“not mine, not I, not my self”—gain momentum, pain loses its sting & cracks opens the door to the end of pain, the door to ultimate freedom.

Venerable Bhikkhu Bodhi, an American Buddhist monk who received novice ordination in Sri Lanka in 1972 & full ordination in 1973, lives & teaches at Chuang Yen Monastery in New York State. He is a prolific translator from the Pali Canon, the most ancient collection of Buddhist scriptures & is founder of the organization Buddhist Global Relief, which funds projects to fight hunger & to empower women across the world. This piece was excerpted from an article in a 2016 issue of Lion’s Roar magazine.

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