Letting Go

Lots of people don't easily grasp the concept of letting go, but it's really quite simple and it's really quite necessary if we want to clear our minds of unwanted (what we'd call unwholesome in Buddhism) thoughts. All you have to do is change the subject. And yes, it is quite that simple, although it's not an immediate solution and requires vigilance on your  part. In that respect, you do have to do some work to make it happen.

We all have obsessive thoughts that plague us from time to time and the instinct is to grab onto those thoughts and dissect them. Try to understand them. Analyze them. Look at them from all angles. The same can be said for deep emotional damages, whether they are recent or long-standing. We want to get rid of them, but we don't know how. Again, we analyze and dissect as we search for a way to stop the pain. Some of this can be helpful -- at least you'll understand what the problem is and where it came from -- but it won't solve the problem.

Grabbing onto these thoughts, keeping them roiling around in our minds, is the worst thing we can do. There's an old truism that says what you think about increases. The more you think about this painful stuff, the stronger it becomes. Conversely, not thinking about all that painful stuff weakens its hold on you, so what we need to do is change the subject when these thoughts arise. It's like a radio station playing constantly in your mind with music you don't like. If you don't like the station, you need to change the station to a station you enjoy.

So, when an unwholesome or painful subject arises in your thoughts, immediately put your mind on something different. It doesn't matter so much what the new station is -- it could be pleasant memories of a beautiful place, or a person you love, a favorite pet, or even work. If the pain comes from a person in your life, past or present, dead or alive, you can offer that person sincere metta, or lovingkindness, which works as an antidote to the negative feelings. All that matters is that the original, painful subject has been replaced in your mind. You'll no doubt need to do this countless times, as the mind has a tendency to go back to that strong subject over and over until you let it go and it loses its power over you. But, keep doing it. Over and over -- hundreds of times, thousands of times, whatever is needed. All that's required is vigilance, combined with diligence. How long it takes until the painful subject loses its power over you varies from person to person, but it will happen.

The mind will react. It'll keep trying to push the pain to the surface, but if you gently and kindly change the subject, the mind will eventually get the message. Using metta can often speed things along, as metta is very powerful. The painful thoughts will arise less and less often, and when they do arise, you'll find it much easier to just ignore them and let them go. In fact, it's good to start using the phrase let go when you change the subject, each and every time until it becomes second nature. And it will become second nature. I tend to be lighthearted about things that arise that aren't wholesome. When I notice my mind beginning to obsess on something, I will often talk to it in a jesting way, such as Oh, no you don't! I see you and I'm not falling for it. Not going to think about you, or something like that. Then I change the subject. Those old painful thoughts will lessen, and the mind will recognize that those thoughts no longer have a hold over you. They might arise, but there's no more pain accompanying them. Because you've let it go.

You haven't analyzed it, solved it, beaten it into submission by stuffing it down (we all know how well that works -- if you stuff it down it always manages to rise to the surface again, often stronger than ever). You have let it go, and letting go is permanent.

I speak these words from personal experience, having tried all the wrong ways to rid myself of childhood issues, adult issues, and recognizing that none of it really worked. Learning to let go worked, it has worked for thousands (millions!) of people over many centuries and it will work for you. Give it a try -- what do you have to lose other than all that suffering?

Resistance

I don't know how your mind works, but I've known for a good long while that mine seems to automatically resist a lot of what it encounters on a daily basis. As with many things, that realization stayed totally in the background because I really didn't want to look at it.

But, as generally happens, eventually, lately I've begun to look at it -- be more aware of how often it happens, look at the situation, and realize how miserable I can make myself by such actions. I can resist anything -- a different way of doing things, something somebody else suggests (this was a real problem back when I was working!), or things that I might be considering in my own life, independent of anyone else.

A few days ago this trait came to mind in a big way. I drove from Oregon to Santa Rosa, CA, and considered many route possibilities -- all of which are long familiar to me. I ended up taking what was probably the slowest route -- 11 hours door-to-door -- while thoroughly resisting the route that would have been easiest. Even more foolishly, I was aware all along that I was resisting that route, and why, and that my reasons were not valid. I simply did not want travel through the city of Sonoma, and that was based completely on past memories of heavy traffic on weekends during tourist season, none of which would apply in this case. Still, I resisted, and chose the long way. After I arrived here, I looked at the map and saw just how close this location is to Sonoma, how easy it would be to get from here to there, and from there to good freeways. Through resistance, through simply seeing a bottleneck that didn't exist, I bought myself two or three extra hours of driving. I'll certainly return through Sonoma!

But, this time I really felt the misery I caused myself by the mere act of resistance -- which has a root in aversion. Aversion is the opposite of craving, and between the two, they are the root of all human mental suffering. Aversion comes from having something you don't want, craving comes from wanting something you don't have. Both avoid accepting what actually does exist, and thus is born unhappiness.

Lately, I've been letting go of resistances when they arose and I noticed. This incident has taught the importance of such awareness, and even more, the importance of accepting what is, and letting go of resistance. Life is easier. I am  happier. There are many more important examples, of course, but this is the one that hit home.

What resistances do you see in your own daily life? Ask yourself, is this resistance merely a habit? Is it leading me to mental suffering and unhappiness? Is it easier in the long run to simply recognize resistance for what it is and cease resisting to these simple and often unimportant issues in life?

Solitude

Some of us are born to a solitary life, and I seem to be one of those. I have long been content with my own company, introspective and probing of my mind and its actions and reactions long before I found Buddhism. The older I get, with the constraints of work mostly in the past, the more I seem to sink happily into solitude, whether it's in a monastic setting or here in my little cottage in the garden.

I have had moments of seeing that much of my life seemed pre-designed to place me in solitude of one kind or another, with little family, little sense of home, many superficial friends and a few true friends scattered far and wide across the country. I've seen that perhaps the intention behind this design was to give me the time and place for introspection or, even more, for meditation.

I'm not sure I always saw this as a positive. There was for a good long time some amount of underlying resentment and sorrow that I never found the kind of life I wanted, that no matter what turn my life might take, it always took me in a direction that in the end promoted solitude rather than the close companionship I desired. I always worked, was always around people during the day and often into the evening, partying with co-workers or friends. But I also had lots of time for solitude, whether it was long hikes or bike rides alone, or just cocooned at home with good music and a good book.

Over the years I seem to have become totally comfortable with the solitude, although I admit that I find the heavy solitude of life at the hermitage in the redwoods to be more than even I am comfortable with! It seems strange, but I like my solitude punctuated by music I love, or the sounds of human voices on the radio or TV from time to time, although I prefer to read -- and of course, meditate -- in quiet surroundings.

My life is never without 'issues' that come to the forefront of my mind and need to be addressed. Life itself (actually, the human mind) seems to produce them in a never-ending parade and I've found that whether I'm watching/listening to media, reading a book, preparing food or cleaning house, my strong mindfulness works on these issues even in the midst of distraction. My teacher calls it moment-to-moment meditation, and it's a skill I've had for many years now. Solitude helps immensely, even if it's not silent solitude.  In fact, this subject and title came from a line in a book I'm reading. That line, some of us are born to a solitary life, struck me so deeply that I had to stop reading, had to contemplate this, then had to sit down to write this post. I'd never really seen my life in that light before, but it seemed so clear, the insights so strong.

The Buddha said that in order to attain enlightenment 'a monk' should live in solitude and contemplate the teachings and the workings of one's mind (paraphrased). Many take that literally, although finding true isolation is not so easy in this day and age as it was years ago in Asia where many hermit monks lived alone in primitive caves or forests, and where many probably still live that life deep in the mountains away from cities. It's something I've been drawn to, without the courage to follow it through.

And while I'm  pretty sure that my own style of solitude surrounded by a TV and music and a computer are not at all what the Buddha had in mind, I think it's worked fairly well for me. I've had years where I spent many hours on the cushion, in deep meditation. Nowadays, my cushion time is limited but the mind is always aware, and despite the TV, music, books and the computer, I live in happy solitude where my mind is always free to stop and contemplate whatever arises during those long hours alone. And, while the environment within these walls is something I can control, there is often noise (loud music, loud voices, barking dogs) right outside the walls, so I have constant, ample objects for contemplation! I contemplate the benefits of wholesome qualities such as compassion, kindness and generosity, while letting go of unwholesome qualities such as ill-will, resentment, anger and such as they arise. I see the inherent suffering that's connected to those unwholesome qualities. I am able to immediately see their passing impermanent nature and recognize that they are not 'mine', but merely products of the mind that will only harm me if I grasp at them. I live more and more in a calm state of equanimity with the many things that arise from within my mind or outside the walls.

And that, after all, IS what the Buddha had in mind.  Impermanence, suffering and non-self are the three marks of existence which the Buddha called the universal, fixed law of Dhamma. It is often said that full insight into the three marks of existence is the main condition for liberation leading to Nibbana. So, does it matter whether I live in a Himalayan cave in total solitude, or in a tiny cottage in a backyard garden with TV, music and books? It probably does, on some level, but this is what I have and this is a kind of solitude that seems to work for me. Most importantly, it is what is. It's what I've got at this moment in time. Rather than fight it, or long for something different, I'm happy to accept what is, with the full knowledge that no matter what I do or don't do, it will change due to impermanence. And there will be another reality to accept. And happiness comes from that acceptance.

Starving defilements

I've quoted Ajahn Chah here before and no doubt, will again at some future time. The man has a rather amazing ability to get a lot of meaning packed into a few words. I paraphrased this particular quote to a friend yesterday, but I think it deserves proper respect, right here.

Those just beginning often wonder what practice is, he says. Practice occurs when you try opposing the defilements, not feeding old habits. Where friction and difficulty arise, that's the place to work. The defilements in a Buddhist sense are greed, hatred and delusion, with delusion meaning 'not seeing things as they really are'.

Friction and difficulty. Yep. In my experience, that's really where the practice lies. That's where the work is to be found. That's where the effort needs to go. It's a red flag that says 'here -- look at me and learn'.  Not as easy as it sounds -- but most things aren't. First, you need to open your mind and develop enough awareness to realize in the middle of this friction and difficulty that this is a prime learning opportunity, not something to be frazzled about. Being frazzled is so much easier -- so much more normal for most of us, when things don't go the way we want them to.

Ajahn Chah goes on to say: The defilements -- greed,, hatred and delusion -- are at the root of our suffering and our selfishness. We must learn to overcome them, to conquer and go beyond their control, to become masters of our minds. Of course it seems hard. It is like having the Buddha tell you to split up with a friend you have known since childhood.

Defilements are like a cat. If you feed it, it will keep coming around. Stop feeding it, and eventually it will not bother to come around any more.

While it's not easy, it can be done. It takes courage to look honestly at your own mind, see that childhood friend for what it really is and realize you're much better off splitting up with that friend. The defilements are really not our friends -- they're more like enemies that keep us caught up in misery.

Starving defilements works. I've gotten fairly good at it (though far from perfect). When I recognize one arising (or one I'm already caught up in) I sort of mentally shrug it off and let it go, see it for what it is and loosen its hold on my mind. Stop feeding the cat. If you do this enough, they really will stop (or at least slow down) coming to visit.

Obstacle as Path, Obstacle as Goal

I learned many years ago to look at difficulties -- difficult situations, difficult people -- that arose in my life and see what I could learn from the situation or the person. There's always something to be learned in every situation, from every person. I made some of my greatest strides along this Path during two years I spent at one particular job, for example. I was fairly new to Buddhism then, but I knew enough to ask myself what I could learn, what the best response was to some difficult people in a difficult situation that I'd been asked to 'help heal' when I was hired.

How to do that? I'm not a healer, in any respect. But I'd been asked to help heal the pre-existing rifts within the business and I turned to metta, or lovingkindness, along with a strong awareness and intention away from making the situation worse through anger or hostility on my own part.  A deep awareness that I'd already begun fostering made this easier, brought the Path front and center in my own consciousness on a daily basis. I had to think before acting. I had to control my own actions and reactions. Merely doing that, and consciously sending thoughts of metta to others, helped the healing process for others and taught me a lot in the process. I had occasion to practice much of the same at a more recent job with different obstacles. Metta always works, although at times it may be difficult to sincerely offer metta to particularly difficult people! That makes it all the more important to practice.

This kind of response to difficult situations and difficult people has become automatic for me, refined by continued learning and experience.  I bring all this up because I've been facing a number of personal difficulties lately -- difficult situations and difficult relationships -- and have found that I need to dig a little deeper, remind myself what's important and what will move me further along this Path I'm following. I find that while it's easy for me to respond in a wholesome manner to one situation at a time, it's far less easy to do it when faced with a multitude!

But doesn't that make it all the more important? I think it does. And I think this is where and how I need to turn now -- have already done so, will continue to do so. Ayya Tathaaloka wrote a wonderful message this past summer on Obstacle as Path, Obstacle as Goal that really affected me at the time, and which I read again yesterday. I encourage you to do the same, as she says it so much better than I.  Much of her writing is so far above my head that I can't begin to grasp the full depths of her words, and that's the case with this one, but even though I don't grasp all of it, I grasp the central message. And that's enough for now.

What are the obstacles in your Path? How do you view them? If you find yourself viewing them as obstacles, try turning that around and viewing them as opportunities. Let go of the fear and stress or anger or whatever emotion may be accompanying the perceived obstacle, look at the obstacle clearly and see if there's a solution hiding within the chaos. Depersonalize whatever is happening. Know that the situation -- whatever it is -- is not permanent. It will change. I find that the kind of change I want to see will happen much more quickly if I simply change my perception -- from Obstacle to Path. Clarity arises. Peace and patience become more prevalent.

These things work for me. I hope they work for you.

Noel -- Metta wishes for the season

Here I am sharing the words of our wonderful Venerable Ayya Tathaaloka and the wishes of all the bhikkhunis of Aranya Bodhi and Dhammadharini Vihara in California.

May we give rise to all that is wholesome, healthy, helpful, beneficial, peaceful, benign, sublime and liberating. 

May all else fall away and arise no more.

As we move into the season of increasing light, may we know the increase of good qualities in our lives, in our hearts.

May our applied and directed thoughts, internal and externally directed be beneficial, healthy, helpful, wholesome, peaceful and sublime.

May we care well for whatever lies before us,

and for where we are right now.

In each step.

In moments of immanence,

in present moment awareness,

clearly perceptive,

knowing the amazing gift 

and the amazing opportunity 

in what we are meeting here and now.

And may we be a support for one another in this Way,

to all as for ourselves.

May we rejoice, with joy and gladness in our hearts

knowing the good this is, 

for ourselves

and for one another.

Rejoicing,

on this peaceful and silent night,

all calm, hearts bright,

with much metta ~

Ayya Tathaaloka

with Ayya Sobhana, Ayya Suvijjana and Ayya Nimmala

at Dhammadharini Vihara

Discipline

Since my return from California in September, my meditation has been all but non-existent, my ability to focus and concentrate and even my interest in attempting meditation has just not been there. As the cold weather has closed in I've gravitated more and more to my inner 'need' to bake and gobble up the final product in a way that can only be categorized as greed. There's no other way to look at it, whether one has Buddhist tendencies or not. Eating a whole small chocolate cake, for example, gobbling it all up in one sitting when one is not hungry and when one knows the body will react in a negative way afterwards, is greed. For me, it's definitely a craving that's always with me, one that I'm sometimes able to ignore, one that lately I've simply indulged. This is just one instance of late where craving around food has manifested itself in my life, and where I haven't had the discipline to say no.

This morning I logged on to the Bhavana web site and saw a link to an article by Bhante Gunaratana on the subject of Morality, in response to a question. Now, none of this is new to me. Morality is one of the basics of our practice and for the most part, I've developed what I think is pretty good morality, in the Buddhist sense.  The big exception for me is what he calls addictive behavior, when it comes to unnecessary food and I've long been aware of this. It's what we consider an unwholesome action.

In response to the question regarding Morality, Bhante G suggests substituting the word 'Discipline' for the word 'Morality', and somehow this helped me to put everything into a new and better perspective. Yes, I already knew I wasn't disciplined in this regard, and knew I wasn't even trying to be disciplined, but sometimes seeing or hearing the words at just the right time can make all the difference in how we react. Today must have been just the right time for me, because I got it.

I'm not going to reprint the entire article -- follow the link if you wish to read it -- but I will quote a few things that seemed to resonate with me.

"And, yes, it is correct to say that practicing sila—acting with discipline and restraint in daily life—lays an essential foundation for a good meditation practice.

"When we don’t have sufficient discipline, our practice will be difficult. Mindfulness may then be hard to attain or to sustain. We must have good discipline to be mindful."

He likens Sila (Morality) to sealing a house so the house has a good foundation that is firm and steady.  "Sila is like that when it comes to meditation. It’s the foundation. Through restraint, through wholesome actions and decisions made in our daily lives, we lay this foundation.

"If we don’t lay a good foundation for meditation, we can directly see the results in our practice. You may be meditating regularly, sitting a half-hour or an hour. All of a sudden one day, you can’t even sit for 10 minutes. Your mind is agitated, you’re constantly distracted, you simply can’t focus. Something you have done in your life—becoming enraged with someone, sexual misconduct, addictive behavior of all sorts or some other unwholesome action of body, speech or mind—has deeply registered in your subconscious mind. It keeps coming back up, making you feel remorseful, guilty, restless, full of worries. You just can’t sit!"  Boy, do I know this one well!

He says we can't wait until we are moral saints to begin meditation. "Whatever our moral situation, we must begin. We make the commitment to root out unwholesome behavior and to encourage wholesome habits in our lives." If we fail, he says, "If you do, then learn from those consequences. Feel the heaviness in your mind and in your life. Our goal is to make the mind light, to make our life light. After all, we are seeking to attain en-light-enment, aren’t we?"

He stresses that these are not commandments.  Sila is something we undertake on our own, by choice.  "If you don’t make the effort, if you commit some unwholesome behavior, you reap the consequences and it affects your meditation practice. If you do make the effort, you’ll also see the positive consequences—it’s very cause and effect. We practice sila for own self-confidence and to overcome our weaknesses. So, sila is a way of behaving, that we ourselves choose. We undertake it by ourselves for the sake of a steady state of mind, for the sake of progress in our practice. Good sila strengthens our courage and ability. It gives support to our meditation practice and provides psychological strength. It is this foundation that is absolutely necessary to gain concentration."

Discipline is the word of the day for me. I've already begun, with breakfast. Delicious, sufficient in quantity, but about half what I'd normally prepare and eat ravenously, from pure pleasure at the taste, beyond what is needed for sustenance. Yes, as I sit here writing I could use another serving -- but only from desire, not from hunger. I had great discipline in the forest, partly because little was available and partly because the monastic life simply calls for discipline in all things.

Aside from discipline about excessive and unneeded food, I also need discipline around exercise and more importantly, around meditation. The latter will be taken care of in a few days as I begin a retreat, but I need to exercise that same discipline on a daily basis, right here at  home. This is how wisdom develops -- actually, all three of the basics taught by the Buddha (Morality, Wisdom and Concentration) rely upon one another for support and growth, but Morality is the foundation. And I need to get back to it.