Reflections on Meditation - July 2023
This months reflections on meditation. A collection of Substack notes for the month of July 2023 from Now About Meditation
Constance Kassor, a scholar and teacher of Buddhist philosophy, comments,
"If you are genuinely able to have compassion toward all sentient beings without exception, then this means that you are also able to recognize the suffering of all sentient beings all the time."
This statement directly highlights the profound connection between compassion and the recognition of suffering in her statement. According to Kassor, if an individual possesses the remarkable capacity to genuinely extend compassion to all sentient beings without any exceptions, it implies an inherent ability to perceive the suffering experienced by all sentient beings incessantly. This perspective emphasizes the deep interdependence and interconnectedness of all beings, suggesting that a compassionate heart is not selective in its concern but extends boundless empathy to all. By acknowledging and embracing the suffering of every sentient being, one can cultivate a compassionate mindset that transcends boundaries, fosters understanding, and promotes altruistic action.
Anthony Tshering comments:
“Our brains have evolved to keep us alive. They’re really good at being anxious, seeing the negative, and what can go wrong, and really bad at seeing the present moment just as it is."
In this statement, Anthony Tshering highlights a fascinating aspect of human cognition. He points out that our brains have evolved primarily to ensure our survival. This evolutionary process has endowed us with a remarkable ability to be hyper-aware of potential dangers and threats, leading to anxiety and an inclination to focus on the negative aspects of situations. These are sometimes called “The Smoke Detector Principle” or “Negativity Bias” or as Rick Hanson says, “our minds are Teflon for positive experience and velcro for negative experiences.” In fact, our minds excel at anticipating what could go wrong, serving as a defence mechanism. However, this innate tendency also hinders our ability to fully appreciate the present moment in all its richness and beauty. The skill of perceiving the present moment as it truly is becomes elusive amidst the noise of our anxieties and apprehensions. Tshering's observation reminds us of the delicate balance between our evolutionary heritage and the pursuit of mindfulness, urging us to strive for a more balanced and present-centered perspective.
"Meditators begin to realize that even consciousness has no separate, independent existence, but is always co-arising with its object. Now we may begin to understand ourselves as co-emergent with the world." by Wes Niske
Here Wes Niske refers to the potential realization meditators can come to through their practice. As they delve into the depths of their consciousness, they come to understand that consciousness itself lacks a distinct and independent existence. Rather, it is inextricably intertwined with its object of focus, whatever that may be. This awareness leads to a deeper comprehension of our interconnectedness with the world around us. By acknowledging that our very being emerges in tandem with the environment we inhabit, we gain a new perspective on our existence and our place within the grand tapestry of life. This realization opens the door to a profound understanding of the interdependent nature of our inner and outer worlds, fostering a sense of unity and harmony with all that surrounds us.
Indian Buddhist Master Atisha (982-1054 AD) is quoted to have said,
"The best joyful perseverance is to be able to let go of the endeavour."
Atisha, here argues that the most profound and fulfilling form of joyful perseverance lies in the ability to gracefully release our attachment to our endeavours. In a world often driven by ambition and the relentless pursuit of goals, Atisha's wisdom reminds us of the transformative power of letting go. Rather than stubbornly clinging to outcomes or fixating on our desired results, true joy and resilience can be found in embracing the fluidity of life, accepting its unpredictable nature, and gracefully adapting to the ebbs and flows of our journey. By cultivating the strength to relinquish control and surrender to the emergence of momentary experience, Atisha points out that through this, we can free ourselves from the burdens of attachment and open the door to a profound sense of contentment and inner peace.
Former Theravada monk Kittisaro comments,
"Our true nature is like the infinite sky, unmarked by whatever drama temporarily appears in its vast space. The heart remembers its essential spaciousness. Heedless thinking complicates, entangles, and traps the sense of 'me' into sticky webs of suffering."
Here, Kittisaro alludes to the Buddhist contemplative teachings of non-self, "anatta," as something that does not have a permanent existence but is boundless and ever-changing. He likens the essence of our true nature to the boundless expanse of the infinite sky. Just as the sky remains unmarked by passing clouds that fleetingly appear, our "authentic self" is untouched by the temporary upheavals of life. Kittisaro continues to explain that deep within, the heart holds the memory of its intrinsic spaciousness—a state of being uncluttered and unburdened.
However, heedless thinking, driven by attachment to the ego, clouds this inherent clarity. As we become entangled in our thoughts and desires, we become ensnared in webs of suffering, creating a sense of "me" that is perceived as permanent or tied to our societal status, material possessions, or external appearances as far from the freedom and expansiveness that defines our true nature.
Jeffrey Hopkins, an American Tibetologist and Emeritus professor of Tibetan and Buddhist Studies, comments on how practising altruism can be transformative in the following sentence,
"The practice of focusing on the welfare of others undermines the usual emphasis on oneself, thereby opening the possibility for progress toward diminishing the self's inflated status, the primary impediment blocking the realization of the emptiness of all phenomena."
Hopkins eludes that by directing our attention away from self-centred concerns and towards the well-being of others, this might help engage a process of self-discovery and growth. Why? Because as we break free from the constraints of ego, we begin to perceive the interconnectedness of all existence and the true nature of reality - the Buddhist concept of emptiness of all phenomena. Hopkins might be pointing out to us that genuine progress on the path to wisdom and enlightenment lies not in self-centred pursuits but in embracing compassion and extending it to the wider world.