Featured

According to many, our mind plays a major role in the quality of our life and how we relate to both oneself and others. Understanding this, we can come to better understand ourselves and, thereby make extraordinary advances in what Aristotle called eudemonia, or the good life. Eudemonia is a sense of well-being, a deeply seated feeling of joy. Not the happy-happy-joy-joy type but, a grounded feeling of contented joy that is both stable and constant. One that is unshakable even in the face of modern life with all its problems and difficulties.

You Are Your Own Friend

All living beings want a happy life and, every living being wants to be free of any form of suffering. Everyone has this innate wish, the wish for greater happiness, and it is not a selfish wish. However we often employ erroneous methods in our endeavor to find happiness or eudemonia. Many people, believing that happiness can be found through physical stimuli or financial security, spend their entire lives chasing after money, power and fame only to be exhausted by their efforts. They may spend countless hours building businesses and careers only to find themselves struggling with feelings of loneliness or even guilt for being away from their families. Does this mean you cannot have a good job or career? Does this mean you cannot enjoy a wealth of resources? Good cars, nice restaurants or the latest pair of shoes? No, it certainly does not. But, if we think that happiness will be gained once we have this or that item, this way of thinking will surely end in tears! It is not money, fame or power that are the causes of problems, rather it is how we relate to them that is the real cause of our problems. We usually struggle to gain them and when we finely do achieve this or that we grasp onto them thinking…my precious…my precious.

This shows that happiness or suffering is generated from within our own mind. Clearly everything is dependent on mind. And this is great news.

Knowing that happiness can be found from within the mind, we have a real chance, right now, right here, to begin softening our mind to include the actual causes of happiness.

1. Compassion.
2. Friendliness.
3. Patience.
4. Wisdom.

All these minds can be cultivated. It is possible through practice to increase compassion for both oneself and others. In the Buddhist tradition compassion starts with being compassionate towards yourself. Do you really think it is possible to have real compassion for others yet, not for yourself? By having compassion for oneself we are able to have faults yet not let these faults become overwhelming and all consuming. If this were to happen these so-called faults become obstacles. We can start to identify with them. I am a terrible person. I have this problem or I have that problem. But these faults can also be our teacher. They can show us what we need to work on. By not identifying and grasping onto our faults we can place some space between them and us. We simply recognize faults as faults and, we endeavor to remove them from our minds.

This is where the tool of meditation comes into play. Meditation is not just something you do in order to lower your blood pressure, or remove stress. It is also a tool used to develop positive minds like compassion, love and wisdom. This is why monks meditate and it is also the object of their meditations. They meditate In order to develop their minds and to remove neurotic states of consciousness. The end result is what in Buddhism is called enlightenment. Enlightenment is merely the experience of infinite love, compassion and wisdom. It is the final experience of a fully developed mind. It is something that you and I can achieve. Once this is achieved you are then in a real position to help others. You don’t stop living. An enlightened person carries on life after life showing others how to achieve this same experience called enlightenment.

You Are Your Own Protector

No one can force you to begin the process of turning inwards. It is something that you must decide to do for yourself. Turning inwards is something that Buddhist monks have done for more than 2500 years. The process of introspection is not about focusing only on yourself at the exclusion of everyone else, nor is it about sitting in a cave blanking out. Rather, turning inwards, is an active investigation into who we really are and how life really works! What western philosophers call doing philosophy. Only you can make the choice to begin doing philosophy.
The Buddha once said:

You are your own protector
Who else will be this protector.
By thoroughly knowing themselves
The wise will attain higher status.

This investigation is not an easy task. It can take time, effort and patience. That is why unfortunately, most people don’t even begin. However it can be an extremely satisfying and incredibly rewarding journey. Not only for yourself but, also for your family, friends and others you meet through life. You don’t need to go off to a mountain cave or wear funny clothes in order to start. Changing your life starts right now, right here!

There is a funny story that will illustrate my point quite well. It is an old Tibetan story about the meaning of practising patience.

There was once an old lama who was the abbot of a monastery in Eastern Tibet. The monastery like many in Tibet sat at the base of a mountain. He lived there with his attendant, a cook and many many students. The lama was a famous scholar and a great yogi (meditation master). People would come from all over Tibet to hear his lectures. One day the cook came to the abbot and said, ‘Lama I have decided to go off to the mountain caves to meditate. I now see that my life is impermanent and, I think it is important that I no longer waste time with mundane things’. The Lama asked the cook what he planned to meditate on, what subject. The cook replied patience, and then said, ‘will you let me go?’ The Lama agreed. So the cook prepared for his journey, all excited that he was finally getting his chance to meditate and practice the dharma. The following day he set off, taking with him just the clothes on his back and some tsampa (Tibetan roasted barley)to eat. It took two hours of trekking to reach the cave but, once he did he felt so good, so happy he almost cried. He told himself, ‘Now I will achieve enlightenment’, or so he thought!

About a week later the lama called for his attendant. He said, ‘Please go up to the mountain and find my cook. Once you have found the cave he is in, sneak in and slap him across his face!’ And so the attendant did as he was asked. He found the cave, snuck up to the cook and, slapped him across the face as hard as he could.

The cook angrily leapt from his meditation shouting, ‘How dare you interrupt my practice you fool!’ The cook chased the attendant down the mountain, all the way back to the monastery. As they reached the monastery and came around the last corner, there was the lama waiting. ‘How is your meditation now?’ he asked.

So, the meaning behind this story is, we have all the necessary circumstances to transform our lives right here and right now. We don’t need to go off to some exotic land of Lamas or some magical shangri-la to find happiness. It is found right within our own minds.

The process of transformation to a being endowed with compassion, empathy, love and wisdom begins with one simple thought…I can do this…I will do this!

The rest will naturally follow. In this way we are our own protectors.

Learning to meditate is a creative process of persistent enthusiastic effort in becoming familiar with functional minds such as the minds of compassion and the wisdom the knows emptiness. Being able to meditate deeply is not something that will naturally happen over night. Would you expect to become an artist or musician after just one lesson?

Artists and musician’s have their tools of the trade, as do meditators. What are these tools? Below is a list along with short explanations of each. However the list is by no means an exhaustive list.

There are external tools for meditation such as

1. A dedicated room or place within a room.
2. Cushion.
3. Blanket.
4. Table for books and meditation manuals.

and there are internal tools for meditation such as

1. An appreciation of the benefits of meditation.
2. Awareness of attention.
3. Enthusiasm.
4. Patience.
5. Knowledge.

So lets now expand on each of these a little.

A dedicated room or place within a room for meditation
It is useful to have a dedicated place for your meditation practice. By having a dedicated place for meditation you are saying to yourself:

I believe meditation is an important and worthwhile activity. I see the advantages it can bring to my life, my family and everyone I engage with throughout my life. For this reason I believe it is important enough to have it’s own dedicated space.

You will also be reminded every time you walk by the room. There are other benefits also besides these for instance; When I was young my grandfather, who we called “green pa” because he had a green car, had a shed in his backyard. My grandmother knew that when he was in his shed he could not be disturbed. My grandfather use to build things for people out of wood. It was like a meditation for him. So similarly, we need our own shed - a meditation shed. A place where we can build things like the minds of compassion, wisdom, equanimity and develop the skills to really help others.

Meditation Cushion
You don’t need to sit on the floor or in a crossed legged position to meditate. Meditation is a mental activity not a physical one but, you do need to be comfortable. If you are not comfortable it will be difficult to develop a deep and stable practice. So when you are first starting out, pay attention to how your body feels. If pain arises, try and fix it by adjusting your position slightly. However don’t fuss over this process. Don’t spend too much time worrying about the pain or discomfort. Otherwise this checking could itself become an obstacle to meditation.

Also, sitting in a chair is permissible. However sitting as the great meditators of the past did is best if you can. Why? Because adopting a cross legged position is a powerful signal to yourself that it is now time to meditate. However if you are sitting in a chair make sure it is not the same chair you use to have afternoon naps, as your meditation will probably just turn into more sleeping.

Also the cushion is to keep you comfortable. It is not a fashion item, or a decorative piece. Don’t turn your meditation practice into another worldly activity.

Meditation Blanket
There are two types of meditation blankets. One to keep you warm and one for keeping your hands comfortable. If you are too warm by having too many blankets wrapped around your body this can induce sleep. So make certain you are comfortable and warm while leaving some space for the air to flow around your body. Remember your meditating not sleeping!

The second type is for your hands. Place a soft piece of fabric or a fold of your blanket under your hands, this will help your mind relax. The sooner you relax the quicker your meditation will develop. However meditation is not just about deep relaxation, so don’t allow yourself to fall into the abyss of sleepiness. It is very much like tuning your mind. Too tight and conceptualization will occur, too loose and you will end up wasting time in the fogginess of laxity. In this regard meditation is a creative ongoing process of adjusting between too tight and too loose. So have fun learning to meditate!

If you live in a noisy area try using ear plugs.

Meditation Table
This tool is simply to allow you to read guided meditation manuals or writing notes without having to get up from your meditation seat. Not all meditation is about only focusing the mind. You can meditate on subjects that are quite subtle and difficult to understand. So you might need a couple of books handy in order to consult.

An appreciation of the benefits of meditation
This tool cannot be overemphasized. However an appreciation of the benefits of meditation can only develop over time as you see first hand the benefits. So given this some what difficult premise, that is, an appreciation of the benefits of meditation can only come after you see the benefits of meditation, try and research articles or stories of the benefits of meditation in order to inspire. If you like biographies, read the biographies of great yogis like Milarepa. If you are a science type, find articles on the science of meditation or http://www.danielgoleman.info/blog/2008/01/01/the-inexplicable-monks/ to inspire you. The point is, many have said there is benefits in learning to meditate. However the only way you can verify these benefits is to learn to meditate yourself.

Reading inspiring stories will help develop an aspiration to engage in meditation. Aspiration is the key to a successful practice. Without an aspiration to engage in meditation, even if you have all the external tools of the trade, the best cushions, a dedicated room, a beautiful meditation table made of fine antique timber, you will still find yourself watching television or finding some excuse to not meditate. It’s amazing just how sophisticated some excuses can be. Don’t get fooled by them.

Awareness of attention
Are you aware of your thoughts right now? Probably not. As you are reading this your mind is engaged in the process of reading. But, there are other things going on that you may not be aware of. I’m not just talking about being mindful per se but, rather a broader class of attention. It might even be classified as intention. I think it is more like being attentive of your intentions. What does that mean? If your intention is to sit down to meditate, be certain that is what you end up doing. Don’t spend your time worrying about money, or your job, or your children or your broken finger nail or whether your football team is going to win on the weekend. If you come up with some cool new idea for a project that will help get you a great new job. Jot down the idea while remaining seated, then continue meditating until you finish. Then start thinking about the idea after that. Actually this can be an issue. Because as your meditation deepens you will find that creativity can increase. So watch out for this one. Don’t let yourself go off day-dreaming or speculating about the future. Be attentive of your intention to meditate.

Through this, stability will develop. Stability is a lack of being here, there and everywhere! Stability will arise at the same time as conceptualization decreases. But conceptualization can only decrease if you do not engage it. It is a little like ignoring someone who is standing near you asking the same questions over and over again. If you ignore them long enough they will eventually go away.

For this reason it is also good to meditate at the same time of day, each day. This will allow you to develop the habit of meditating rather than spending this time stressing over things that can, in the end, be dealt with later.

Enthusiasm
This tool is the meditators engine. It is the one thing that will get you out of bed early every morning to meditate. It is closely linked with appreciation. So when you feel your enthusiasm waning, go back to internal tool # 1 and read something inspiring.

The more you appreciate the results of meditation, the more your enthusiasm will increase. But, be careful because too much meditation can be a large factor in destroying enthusiasm for meditation. So be smart with how much meditation you do. If you are new to meditation aim to meditate everyday for at least 20 minutes and, build from there. The goal would be 3-4 hours a day everyday. When you get to this point. The problem won’t be trying to meditate it will be stopping.

Patience
Patience is a necessary ingredient to a successful meditation practice. It is not only a willingness to practice. It is a steadfastness in the face of difficulties. When meditation gets boring, patience will be that voice in your head encouraging you to keep trying. It can be your best friend in meditation. Always there with kind words to help and encourage you along. When you have patience you can except difficulties without resistance. And if you have no resistance you will become irresistible! Just joking.

The point is be patient, with the right motivation, meditation can be the best thing you can do with your life. Wisdom, compassion and knowledge of how to help others will develop naturally. Then you can be of use to both yourself and others. Does that sound like something worth campaigning for? Geshe Loden my teacher often says, most people only campaign for this life. Thinking about having more money, a better car or a better looking body. Not so many campaign for better future lives! Which one do you want to be?

Knowledge
The topic of Buddhist wisdom used as both a method for the use within meditation and as the result of meditation, will be covered in an upcoming post entitled Buddhism as Philosophy.

But I will leave you with a quote from DromTompa the famous disciple of Atisha

Some think, Meditators do not need to study; those who teach need to study. Actually, learning is more necessary from the meditator; teachers may just incur the fault of explaining something incorrectly.

Do you see his point? I will let you think about it and explain what I think he is saying in the post on Knowledge.

The Buddha said more than two and a half millennia ago, all beings want happiness and wish to avoid suffering. At first glance, this may seem like a simplistic observation however, a closer examination will reveal an extraordinary implication.

Everyone has this innate wish, the wish for greater happiness, it is not a selfish wish, however, we often use erroneous methods in our endeavors to find it. Many people believing that happiness can be found through physical stimuli or financial security, spend their entire lives chasing after money, power and fame only to be exhausted by their efforts. Buddhism asserts that although external conditions, such as, money or a nice car do play a role in a good life, they are not the real causes of happiness. You don’t need to look too far to find people who are materially well off, yet experience unhappiness, which if left unchecked can lead to depression. This does not mean we should not have material things or work towards providing for our families. Owning a nice car, a big house or having a highly paid career is not the issue. The issue is how we relate to these things. The real source of life’s problems and their resolutions can be found within our mind.
What I find most compelling about the Buddha’s statement is he hints at our fundamental capacity to expand and develop our experiences of happiness. Not the kind of happiness that is generated by forcing yourself to laugh or the kind of happiness that is sometimes jokingly described as happy happy joy joy. The happiness that is referred to here, is a genuine feeling of joy that naturally arises due to the cultivation of functional states of mind. It is a feeling of contentment with yourself, your life and the things and events that you encounter. It is not a passive experience. It makes you want to embrace life and the people you encounter through it. So his statement, all beings want happiness and want to avoid suffering, is not merely an observation but rather a supremely optimistic statement.

This statement of the Buddha also hints at our current situation. Like it or not, most people experience unwanted problems. Be they big or small, they are problems nonetheless and they are unwanted! No one wakes up in the morning and thinks, today I hope nothing but problems come my way. In fact the opposite is often the case. We wake up thinking about all the good things that might happen. We plan our day, thinking of the things we need to get done. Yet unexpected problems do arise. We can find ourselves experiencing the tension of a strained relationship, the stress of deadlines, or even the boredom of work. The Buddha points this out as a means of motivating us to begin our journey. Don’t live in denial. Face up to the fact that we do, even if just occasionally, experience these problems but, understand there is something you can do about this situation. You have the power to change your life, no one else can do it for you. In this regard the Buddha once said,

You are your own protector,
who else will be this protector?

This is great news, you can change your life and it is not that difficult. However, it is a journey, and like all good journeys, it starts with making the decision to go. To sum up then, the basic framework of the Buddha’s message is. All of us want happiness, yet what happiness we currently experience is fleeting at best. However, it is possible to experience real and lasting happiness that transcends any experience of happiness or bliss that is generated from physical stimuli, and that the methods which enable this can be found within our own mind.
This is where meditation comes in. Meditation is the tool used in the Enlightenment Project. It is both a diagnostic and therapeutic tool in this endeavor. Meditation introduces you to the world of your mind. A world that for many has remained hidden. Meditation brings the world of your mind to the forefront of life. Making it work for you rather than letting it enslave you. Many people are unaware of the potential of their mind or the role it plays in your life. Many unaware of this go through life acting out in habitual ways, reacting with events habitual tendencies, many of which lead to the problems describe earlier. The removal of dysfunctional states of mind, such as anger, jealousy or pride and the development of functional minds such as the minds of loving-kindness, compassion and wisdom constitutes the Enlightenment Project.

Awareness and Knowledge an Introduction

Buddhism asserts the mind is not merely a function of the brain nor is it an emergent property of physical processes. Buddhist epistemology - a branch of philosophy that investigates the origin, nature, methods, and limits of knowledge - defines consciousness as: that which is clear and knowing. Consciousness, knower and awareness are synonymous. Awareness is ‘clear’ as in it is not obstructed by physical phenomena. It is the luminous aspect of mind and the knowing is the minds capacity to know or cognize phenomena - both internal and external phenomena. Therefore it is that which is clear and knowing.

Regardless of your inclination toward either the current Western notion of the nature of consciousness or the Buddhist definition. The project of developing a ‘good life’ or to use Buddhist terminology ‘practicing Dharma’ or ‘the path to Enlightenment’ is contingent upon understanding your own mind. Given that consciousness in the Buddhist tradition has been the primary object of investigation for more than 2500 years, it makes sense to at least understand what Buddhist literature has to say about the subject regardless of whether you are Buddhist or not.

The Buddhist approach to epistemology and psychology is one of enumerating the basic functions of the mind, as opposed to understanding it through brain processes or behavioral manifestations. By understanding how perception, conception and various mental factors such as the mental factor of feeling - one of the Five Omnipresent mental factors - operate and how the mental factor of feeling plays a crucial role in determining how we relate and react to most of life’s events, one can develop a greater understanding of our dependent nature. We, that is, you and I are after all dependent on various factors other than ourselves. My mind is not me, although it is a part of what makes up me. So by developing a deeper understanding of this very fact, we can better understand who we are, and how we exist. To a greater of lesser extent, it is this process that Buddhists are undertaking.

The lineage of Buddhist epistemology comes from two Indian scholars Dignaga 5th CE and Dharmakirti 7th CE. Dignaga wrote a treatise on what constitutes valid cognition, valid ways of knowing, called Compendium of Valid Cognition. While Dharmakirti wrote Seven Treatises on Valid Cognition his treatise called Commentary on (Dignaga’s) Compendium of Valid Cognition is the foundational text for much of Tibetan monastic education of Buddhist logic and epistemology . The study of mental factors or psychology comes from Compendium of Knowledge written by Asanga 3rd CE.

In the Tibetan monastic education system, the study of epistemology and psychology are studied under the topic of Awareness and Knowledge (blo-rig) pronounced Lo-rik. Lo-rik is the study of consciousness, of mind and the understanding of mind is seen as essential in both it’s practical and theoretical aspects, as the process of the enlightenment project is one of replacing dysfunctional mind with functional ones. Therefore the clear identification of dysfunctional states of mind and the recognition of why they are dysfunctional is of vital importance in the progression from an unenlightened experience to an enlightened one. Meditation which is seen as an indispensable tool in a spiritual aspirant life, is used as both a diagnostic and therapeutic tool in this process. The culmination of this process is a state of mind, an experience that is free from all dysfunctional states. According to Buddhism, such a mind has the capacity to know all objects of knowledge without error. Buddhists merely label this experience Enlightenment. Perhaps this is what can explain gamma levels leapt’s of 700 to 800 percent

In Lo-rik, consciousness is studied by dividing it into types and sub-types from several different point of view, such as the seven-fold division of:

1. Direct Perceivers
2. Inferential cognizers
3. Subsequent cognizers
4. Correctly assuming consciousness
5. Inattentive awareness
6. Doubting consciousness
7. Wrong consciousness

The Three-fold division:

1. Conceptual consciousnesses that take a meaning generality as their apprehended object.
2. Non-conceptual non-mistaken consciousnesses that take a specifically characterized phenomenon as their apprehended object.
3. Non-conceptual mistaken consciousnesses that take a clear appearance of a nonexistent as their apprehended object.

The Two-fold division:

1. Self-knowers
2. Other-knowers

Another Two-fold division of:

1. Minds
2. Mental factors

This enables a student to develop a sense of how consciousness exists and manifests, by understanding the various types, their functions and how they interrelate. The study of Lo-rik also plays the role in formulating foundational concepts that a student will use in their future studies of Madhyamaka, as well as the Grounds and Paths found in texts like Maitreya’s Ornament for Clear Realizations.

Awareness and Knowledge - Table of Contents

Buddhism is not just a religion; it is a pragmatic description of life that details our very existence and shows us methods for eliminating the dissatisfactory nature of much of our everyday experiences. The Buddha showed us the true nature of conditioned existence. It can be said the teachings of the Buddha are a set of mind training instructions that lead anyone who diligently practices these trainings to lasting happiness. Not just the happiness found through physical stimuli but, a happiness that is far deeper and meaningful than can be found through ordinary activities, money or fame.

The Buddhist Path

The Buddhist path is rich in history and has many different methods used in training the mind. In fact, the Buddhist canon extends to 84,000 different teachings. All of those 84,000 teachings are presented with one goal in mind, to eliminate suffering at its source so that the conditions that give rise to these dissatisfactory experiences will never return again. The Buddha showed us in his enumeration of the Four Noble Truths; that conditioned life bound by karma and delusion is by nature dissatisfactory – true suffering. That the source of this dissatisfactoriness is a basic belief in a non-existent imaginary – true existence – and that by employing certain methods – true paths – one can permanently eliminate the true source of our problems - delusions such as anger, attachment, pride, jealousy and so forth.

The Buddhist path could be summarized as having two main aspects. The removal of dysfunctional states of mind, such as anger, attachment and ignorance and the development of functional minds such as compassion and wisdom – the wisdom knowing the nature of reality.

Why are minds such as anger dysfunctional? Because, although wishing for happiness the mind of anger in fact produces an agitated experience. Often when we get angry we lash out either physically or verbally, thinking this will make things somehow better but, in fact these actions often make things worse. For this reason the mind of anger does not function as we intent and is therefore dysfunctional. In contrast to this the mind of compassion and wisdom are functional because they operate in way that is concordant with our fundamental intentions.

The purpose of prayer in Buddhism

Buddhist Prayer and by extension chanting, as chanting is nothing more than rhythmic vocalization of prayer, are guided meditations used to remind us of the internal knowledge that prayer can render. They are also affirmations, by reciting them with heartfelt devotion the spiritual aspirant is reaffirming their commitment, not to some deity or another person, but to the development of ideal inherent in the prayer. For instance, the purpose of this prayer composed by Shantideva in his famous text Engaging in the Bodhisattva Deeds

For as long as space endues

and for as long as living beings remain

may I too remain,

to eliminate the suffering of the world

is the generation of compassion and the universal responsibility that is a prerequisite to the development of Bodhichitta. Matireya’s Ornament for Clear Realisations defines Bodhichitta as: Bodhichitta means for the sake of others, wishing to achieve complete, perfect enlightenment.

By reciting this prayer the spiritual aspirant is implicitly endorsing compassion and bodhichitta - the mind of enlightenment - and reaffirming their commitment to the development of these minds. All Buddhist art, literature and music has the same intention. Even the folds in a monks robes have symbolic meaning related to the Buddhist path.

So does this mean there is no benefit in praying to the Buddhas and Bodhisattvas? No, there is benefit but, if the Buddha is omniscient and has infinite compassion, they, all Buddhas, are already helping us whether we ask for it or not! By praying to these beings for help and inspiration we are opening ourselves to their influence even more than if we do not pray and, we are also implicitly saying, I think the qualities of the enlightened beings is useful. I would like to have these qualities myself. Therefore I will practice the methods that are the causes of these qualities.

Negative emotion, we all have them. So whether your a passive-aggressive who suppresses your anger or a rageaholic that let’s fly at the slightest provocation, anger can be one of the most devastating forces known to humans. In it’s most course form, it is the source of all violence - violence at the domestic, community and international levels. It is the source of ill feeling between work colleagues, family members and even the pain that can occur subtly in our bodies is a result of anger.

Anger has no good qualities, it destroys your relationships, your health and can even be the cause of you losing your life.

Is letting anger out the correct method?
Thanks to modern psychology, it is a commonly held view that we should not suppress anger. Psychologists say that suppressing anger can result in pent up energy, that may explode sometime in the future expressed as rage. While it’s true that suppressing strong emotions such as anger can over a long period have ill effects, letting anger out can have an even greater negative effect and it’s in the short term. Can you honestly think of any occasion when getting angry helped a situation? Sure, it might make you feel better at the time, but later on if you look back at that experience with an open mind, most people would agree that by getting anger they couldn’t articulate what they wanted as succinctly as they would have liked. Angry is that voice in your head that goes over and over the experience, working out smart and witty things you could have said. Now, if in that some situation you were able to calmly and perhaps even with aggression, expressed your views you would have been able to effect a better outcome. Anger and aggression are not equivalents but, that another story.

Also looking at it this from a third person point of view. Have you ever seen someone get into an argument while angry? They look silly don’t they! Anger distorts our perception not to mention distorting our physical appearance. Anger makes everything seem threatening and hostile. I’m sure they’ve heard these words before don’t get anger at me, I’m not the one you should be anger with. Anger can even make the people who are trying to help us seem difficult.

Anger can also have a massive effect on our physiology, in extreme cases it can lead to disease.
Certainly in the short term it changes our appearance - even super-models will look ugly when they are angry!

I will become like a Sponge?
Learning to deal with your emotions is a part of the process of becoming an adult. As children we don’t always understand why we are feeling angry and so forth, and this can lead to frustration. Wanting to eliminate this frustration becomes paramount, and that is why anger seems to be an attractive solution - it’s gratifying in the short term - and we carry this short sightedness through into adulthood. We see anger as a solution because in the short term it makes us feel better just as it did when we were a child. Part of the process of seeing through anger or letting go of anger is to see with wisdom that anger is not a viable solution. We must clearly see and know with certainty that anger is no longer a solution that can effect any positive outcomes in any situation. This does not mean that you should become a passive sponge soaking up everyone else’s anger and negative emotions. It is also not a case of just turning the other cheek! It is possible to engage hostile colleagues or whoever, even with aggression in some cases but, not never with anger.

Many people when first hearing these methods immediately do one of two things. They agree and think that this practice is about not responding - this just reinforces their door-matt-ish type behavior. The other is to not agree, because for them this would mean they could never stand up for themselves. Both are incorrect! All that is being said here is that anger not your actions are the problem. It is true however that as your anger diminishes you do become more passive but it is in no way because of a weakness rather you find said when confronted by anger or difficult people thinking…ok whatever! Your not affected by their silly childish actions.

Ok hopefully I have convinced you to read further

Seeing through negative emotions
Firstly we need to clearly see the effects of anger by meditating on anger and the direct opposing force of anger - Metta or Loving-kindness. There are some people who don’t like this meditation, they don’t like generating anger but, it’s ok! Generating anger in a controlled environment is permissible. Just as scientist may handle dangerous chemicals when conducting experiments, so we can safely generate minds like anger in order to conduct experiments. We do this by following a meditation I presented a couple of days. The meditation is a guided meditation on the conventional nature of mind, the ultimate nature of mind and then a meditation on generating anger and loving-kindness or in Sanskrit it is called Metta. Read through that post and in particular meditate on the generation of anger and Metta. The stronger you can generate anger, and then loving-kindness, the clearer it will be to you that anger is not a reasonable solution.

Your ability to see through anger is largely brought about by experiencing - preferably through meditation as that experience will would stronger and deeper - the ill effects of anger itself. This is done by meditating on anger and then loving-kindness. By meditating on anger in a controlled environment, we can use a small part of our mind to observe anger and the accompanying minds and feelings it generates.

For those who did not go and read the post on generating anger and metta I will go over the meditation in abbreviated form now. But it would be better if you use the other post as a guide for your meditation.

Anger
Generate anger, let yourself get into an angry state of mind by observing someone who you finding supremely annoying. Someone who is difficult to communicate with, someone that you just don’t like! Then once that mind of anger has arisen, from a corner of your mind, observe the feeling of anger. Is it painful? Observe the impulse aggregate. That agitated impulse to lash out and harm either verbally or physically. Is that constructive? The labeling or perception of anger – this is my enemy! Is this truly valid? Would their mother feel the same? Observe the consciousness aggregate. How anger distorts your view making everything not just the so called enemy seem threatening. Then observe the form aggregate. How anger makes your body harsh, tense and agitated. Take the time to generate each of those states. You should spend at least 5 minutes on this or until you clearly see each point. The longer you can stay on this part the more affect the next section will have.

Now turn your attention to loving-kindness.

Loving-Kindness
Generate the mind of loving-kindness by remembering someone who is very dear to you. Someone who has shown you great kindness, who you care for deeply. Remembering that person, remembering their kindness and all that they mean to you, allow a mind of loving-kindness to develop. Remember the person to the point at which loving-kindness is generated, and then concentrate on just the mind of loving-kindness - moving your object of observation from the person to the mind of loving-kindness itself so that it completely fills your awareness. Then as you experience loving-kindness, look at the components of that experience – the aggregates. The easiest to see is the aggregate of feeling. The wonderful feeling of the mind of loving-kindness. The impulse aggregate of the mind of loving-kindness - the emotion or movement of friendliness. The movement to help not harm. Then the aggregate of discrimination of loving-kindness - the way of labeling or describing loving-kindness - the wish for another’s happiness. What we are feeling now is the experiencing of the wish for another’s happiness. Then observe the consciousness aggregate of loving-kindness - the way loving-kindness effects and influences our view of the world. Then the form aggregate in relation to loving-kindness. Some of you may even be able to identify to endorphins or at least a soft warm feeling through the body.

Then gently release your concentration and finish the meditation.

Once you have mastered that you can move onto more advanced practices like seeing all things as like an illusion.

Anger Meditation dealing with emotions

Last night at our Yamantaka class, my teacher Geshe Loden spoke of the practice of the common Illusory body and how one can take this practice into everyday life. The practice is a method of seeing all events as like an illusion in order to not get sucked into these false appearances. The practice originated from Pandit Naropa an 11th century Buddhist mystic.

However this practice is just as important today as it was then, perhaps even more so with so much information being thrown at ordinary people. The Common Illusory Body is common to both the perfection vehicle and Vajrayana. So it is possible to speak about it here.

What is the Common Illusory Body.
It is the practice of seeing all things and events as a mere illusion. Thus diminishing the power of false conventional appearances. What is meant by false conventional appearances. See Beyond Appearances for more on this but, for now let’s just say that false appearances are conventional appearances to the mind of with the factor of inherent existence. That is, we see things as if they have a real, concrete, inherent existence, in and of themselves and NOT dependant on our viewing consciousness or labeling process. Because of this rather simply fault, we get sucked into them and then create action induced by them.

This is how ego engages the world, and how all dysfunctional states of mind are generated. By engaging the world as a mere illusion we are in fact viewing the world more realistically. That does not mean the world is just an illusion, just like a dream. No, you I and the world do exist, just not inherently. Buddhism asserts that the mind is the primary source of all happiness, problems and the natural world – the environment. Change our mind and we change our world.

Common Illusory Body example.
So in order to understand how the practice works lets take an example. Say a colleague accuses you of having a poor work ethic or gets angry and says something indirectly to you that implies you are selfish! You immediately react, or I should say your ignorance/ego immediately reacts and from this point you are engaging that person with a dysfunctional mind - dysfunctional in the sense that it is not working to its greatest capacity because delusion like anger distort the mind of stop it functioning properly. Some people might feel this is normal and justified. Buddhism assert that while it is normal for most people, it is however transformable and by doing so, you actually put yourself into a better position to engage your colleague. Have you ever seen someone get into an argument after they have become angry? Most often they look quite silly even though they feel they are justified in being angry. Even normally caring people do silly things when they are angry.

Having said all that, it can be quite difficult to practice when you are in front of the water cooler! You first needs to training by yourself, then when you find you are in a difficult situation your training will kick in naturally.

How to train in the Common Illusory Body practice
Well here comes the fun part…actually the first time I did this I couldn’t stop laughing because it felt so weird.

1: Go and stand in front of a mirror.
2: Look at the reflection of yourself in the mirror.
3: Start to criticize the reflection and learn to not react to the criticism by seeing it as it really is…mere illusion.
My teacher suggests saying things like…you are ugly, you are stupid, you are a thief and so on.�
4: Now praise yourself. You are the greatest, you are very handsome, you are such as good person…again hear these as mere words.
5: Now ask a friend to criticize you and then praise you, all the while you should remain balanced, seeing these words not as meaningless but relative.

The point is that we are all too often elevated by praise and depressed by criticism, when the reality is that good and bad, ugly and pretty are all relative. So why do we get so upset!

This is a mind training practice, training your mind to remain balanced in the face of adversity.

Good luck and if you do give this a go I would be interested t hear the result and your thoughts.