March 9th, 2012 in Guadalajara, Mexico: Maria Jose Cristerna, a tattoo artist and former lawyer, poses for a photograph. She decided to physically transform herself after enduring 10 years of domestic abuse during her first marriage.
Photograph: Reuters
February 12th, 2012 in Rio de Janeiro, Brazil: A member of the Beija-Flor samba school works on a float.
Photograph: Vanderlei Almeida/AFP
THE FOUR NOBLE TRUTHS
The teachings on the four noble truths are among the very first of many teachings that Shakyamuni Buddha gave in Sarnath (near Benares or Varanasi in North-East India), seven weeks after attaining enlightenment in Bodhgaya. These teachings are known to contain the essence of the Buddhist path, regardless of the tradition one follows.
1. THIS IS SUFFERING
According to the Buddha, whatever life we lead, it has the nature of some aspect of suffering. Even if we consider ourselves happy for a while, this happiness is transitory by nature. This mean that at best, we can only find temporary happiness and pleasure in life.
Suffering (or unsatisfactoriness) can be distinguished in three types:
1. Suffering of suffering: this refers to the most obvious aspects like pain, fear and mental distress.
2. Suffering of change: refers to the problems that change brings, like joy disappears, nothing stays, decay and death.
3. All-pervasive suffering: this is the most difficult to understand aspect, it refers to the fact that we always have the potential to suffer or can get into problematic situations. Even death is not a solution in Buddhist philosophy, as we will simply find ourselves being reborn in a different body, which will also experience problems.
To illustrate this with the words of the 7th Dalai Lama (from ‘Songs of spiritual change’ translated by Glenn Mullin:
“Hundreds of stupid flies gather
On a piece of rotten meat,
Enjoying, they think, a delicious feast.
This image fits with the song
Of the myriads of foolish living beings
Who seek happiness in superficial pleasures;
In countless ways they try,
Yet I have never seen them satisfied.”
Note that “suffering” is an inadequate translation of the word “Dukkha”, but it is the one most commonly found, lacking a better word in English. “Dukkha” means “intolerable”, “unsustainable”, “difficult to endure”, and can also mean “imperfect”, “unsatisfying”, or “incapable of providing perfect happiness”. Interestingly enough, some people actually translate it as “stress”.
“Suffering is a big word in Buddhist thought. It is a key term and it should be thoroughly understood. The Pali word is dukkha, and it does not just mean the agony of the body. It means that deep subtle sense of unsatisfactoriness which is a part of every mind moment and which results directly from the mental treadmill. The essence of life is suffering, said the Buddha. At first glance this seems exceedingly morbid and pessimistic. It even seems untrue. After all, there are plenty of times when we are happy. Aren’t there. No, there are not. It just seems that way. Take any moment when you feel really fulfilled and examine it closely. Down under the joy, you will find that subtle, all-pervasive undercurrent of tension, that no matter how great this moment is, it is going to end. No matter how much you just gained, you are either going to lose some of it or spend the rest of your days guarding what you have got and scheming how to get more. And in the end, you are going to die. In the end, you lose everything. It is all transitory.”
Henepola Gunaratana, from ‘Mindfulness in Plain English’.
The reason that we experience suffering comes ultimately from our mind. According to Buddhism, our main mental problems or root delusions are: attachment, anger and ignorance. Because of these delusions, we engage in actions that cause problems to ourselves and others. With every negative action (karma) we do, we create a potential for negative experiences.
How can attachment bring us suffering?
We just have to think of chocolate and there is the temptation of eating more than is good for us. Or as example, my favorite story: the way people used to catch monkeys in South India:
One takes a coconut and makes a hole in it, just large enough that a monkey can squeeze its hand in. Next, tie the coconut down, and put a sweet inside. What happens next is pure attachment. The monkey smells the sweet, puts his hand into the coconut, grabs the sweet and … the hole is too small to let a fist out of the coconut. The last thing a monkey would consider is to let go of the sweet, so it is literally tied down by its own attachment. Often they only let go when they fall asleep or become unconscious because of exhaustion.
Ultimately, the Buddha explains that our attachment to life keeps us in cyclic existence or samsara, which does not bring us continuous happiness.
How can anger bring us suffering?
As will be explained in the page on karma, all of our actions have consequences. Doing harm to others will return to us as being harmed. Anger is one of the main reasons we create harm to others, so logically it is often the cause of suffering to ourselves.
How can ignorance bring us suffering?
This is explained in two ways:
- The conventional explanation is that because we are not omniscient, we regularly get ourselves into trouble. We do not realise all the consequences of our actions, we do not understand other beings and we do not understand why the world is exactly the way it is. So we often end up in situations where we do not take the best actions. Just reflect for a moment how often we think: “If only I had known this earlier…”
- The more complicated explanation refers to the most profound aspect of Buddhist philosophy: ultimate truth or emptiness. This is a vast subject, and also after reading the page on wisdom it is still unlikely that it will be completely clear; it takes years of study and meditation to realize the insight into the wisdom of emptiness. To put it very simple: reality is not what it seems to us. As reality is different from our opinions about it, we get ourselves into trouble. As long as we fail to realize the ultimate truth, we will be stuck in cyclic existence. While being in cyclic existence, we will always experience some aspect of suffering (which is at least having the potential for future suffering).
3. SUFFERING CAN END, NIRVANA IS PEACE
This is the most positive message of Buddhism: although suffering is always present in cyclic existence, we can end this cycle of problems and pain, and enter Nirvana, which is a state beyond all suffering.
The reasoning behind this Third Noble Truth is the fact that suffering and the causes of suffering are dependent on the state of our own mind, so if we can change our own mind, we can also eliminate suffering. The reasons we do actions that cause ourselves and others harm come from our delusions. When we possess the proper wisdom (conventional and ultimate), we can rid ourselves of delusions, and thus of all our problems and suffering. When this process is complete, we can leave cyclic existence and enjoy the state of Nirvana, free of problems.
The reasoning so far is simple enough, when we are ill, we go to a doctor. He knows (hopefully) what is wrong and prescribes medicines and gives us advice, which we need to take and follow up to get well again. Likewise, when a spiritual teacher prescribes us a practice and the development of wisdom to end our suffering, we still need to follow the instructions, otherwise there will be no effect. That leads us to the last Noble Truth of the Path of the ‘medicine’.
4. THE TRUE PATH, OR EIGHT-FOLD NOBLE PATH
If we can control our body and mind in a way that we help others instead of doing them harm, and generating wisdom in our own mind, we can end our suffering and problems.
The Buddha summarized the correct attitude and actions in the Eight-fold Noble Path:
(The first 3 are avoiding the 10 non-virtues of mind, speech and body:)
- Correct thought: avoiding covetousness, the wish to harm others and wrong views (like thinking: actions have no consequences, I never have any problems, there are no ways to end suffering etc.)
- Correct speech: avoid lying, divisive and harsh speech and idle gossip.
- Correct actions: avoid killing, stealing and sexual misconduct
- Correct livelihood: try to make a living with the above attitude of thought, speech and actions.
- Correct understanding: developing genuine wisdom.
(The last three aspects refer mainly to the practice of meditation) - Correct effort: after the first real step we need joyful perseverance to continue.
- Correct mindfulness: try to be aware of the “here and now”, instead of dreaming in the “there and then”.
- Correct concentration: to keep a steady, calm and attentive state of mind.
The Buddha explained that we can use the Four Yardsticks to assess if we are practicing the correct way:
one should feel happiness, compassion, love and joyous effort when practicing.
Photo by h.koppdelaney
MIND
By: NigumaYou don’t have to do anything with your mind,
just let it naturally rest in it’s essential nature.
Your own mind, unagitated, is reality.
Meditate on this without distraction.Know the Truth beyond all opposites.
Thoughts are like bubbles that form and dissolve in clear water.
Thoughts are not distinct from the absolute Reality,
so relax, there is no need to be critical.Whatever arises, whatever occurs,
simply don’t cling to it, but immediately let it go.
What you see, hear, and touch are your own mind.
There is nothing but mind.Mind transcends birth and death.
The essence of mind is pure Consciousness that never leaves reality,
even though it experiences the things of the senses.
In the equanimity of the Absolute, there is nothing to renounce or attain.Image by h.koppdelaney
Making Space with Bodhicitta
By Lama Thubten Yeshe
Bodhicitta is the essential, universal truth. This most pure thought is the wish and the will to bring all sentient beings to the realization of their highest potential, enlightenment. The Bodhisattva sees the crystal nature that exists in each of us, and by recognizing the beauty of our human potential, always has respect.
For the disrespectful mind, human beings are like grass, something to be used. “Ah, he means nothing to me. Human beings are nothing to me.” We all try to take advantage of someone else, to profit only for ourselves. The entire world is built on attachment. Big countries overwhelm small countries, big children take candy from small children, husbands take advantage of their wives. I make friends with someone because he can benefit me. It is the same with the rest of the world. Boyfriends, girlfriends. Everybody wants something. The desire to make friends only for the other person’s benefit is extremely rare; however, it is very worthwhile. Buddha explained that even one moment’s thought of this mind dedicated to enlightenment for the sake of others can destroy a hundred thousand lifetimes’ negative karma.
We have attachment that makes us tight and uncomfortable. But even a tiny spark of bodhicitta’s heat makes the heart warm and relaxed. Bodhicitta is the powerful solution, the atomic energy that destroys the kingdom of attachment. Bodhicitta is not emotional love. By understanding the relative nature of sentient beings and seeing their highest destination, and by developing the willingness to bring all beings to that state of enlightenment, the mind is filled with love born from wisdom, not emotion. Bodhicitta is not partial. Wherever you go with bodhicitta if you meet people, rich people or poor people, black or white, you are comfortable and you can communicate.
We have a fixed idea; life is this way or that. “This is good. This is bad.” We do not understand the different aspects of the human condition. But, having this incredible universal thought, our narrow mind vanishes automatically. It is so simple; you have space and life becomes easier. For example, someone looks at us, at our home, at our garden and we freak out. We are so insecure and tight in our hearts. Arrogant. “Don’t look at me.” But with bodhicitta there is space. When someone looks we can say, “Hmm. She’s looking. But that’s O.K.” Do you understand? Rather than feeling upset you know it is all right.
Bodhicitta is the intoxicant that numbs us against pain and fills us with bliss.
Bodhicitta is the alchemy that transforms every action into benefit for others.
Bodhicitta is the cloud that carries the rain of positive energy to nourish growing things. Bodhicitta is not doctrine. It is a state of mind. This inner experience is completely individual. So how can we see who is a Bodhisattva and who is not? can we see the self-cherishing mind? If we feel insecure ourselves we will project that negative feeling onto others. We need the pure innermost thought of bodhicitta; wherever we go that will take care of us.”
Image: Buddha Bridge by h.koppdelaney
The mandala is a drawn representation of the points in the body where energy is transmitted or received. These points create 3 or 4 dimensional mandalas that are constantly changing. Mandalas then are created by every thought form energy, by every emotional energy, by every energy sent out or received on any level of the universe!
When drawn, the circle is the principal element since it lies at the heart of the creative principle. It is the representation of cosmic life, from the smallest atom to the largest planet. All things are divided from within itself so, paradoxically, all things are contained within it. It is therefore the symbol of the unknowable, of spirit and of heaven.
The word “Mandala,” is rooted in Sanskrit and literally means “Circle,” which is the first enclosed archetype of Sacred Geometry. The single point at the center of the circle is called the “Bindu.”
It is thought that meditational Mandalas were brought to Tibet by the Guru Padma Sambava in the 8th century A.D. The building and use of spiritual Mandalas is an important aspect of Buddhism and Hinduism. Mandalas are to be found all over the orient and always used as a tool to facilitate contemplation and meditation. This process of experiencing Mandala, has the potential to move the contemplative into awareness of his or her spiritual body . The contemplation of Sacred Geometry by of studying or creating Mandalas (open-eyed meditation) can bring the student to spiritual enlightenment.
Long before that great teacher (Guru Padma Sambava) traveled to Tibet with the healing and centering concepts of Mandala, Native American Shamans had already discovered that same healing power within the circle. Much of the symbolic geometry of Native American art and ritual is rooted in the balance of the circle and its natural division…. the four directions; North, South, East, and West. The famous Lakota Shaman “Black Elk,” called the circle the “Sacred Hoop
