Losing the Path

After a few months pursuing business interests with only intermittent attention my spiritual practice, I awoke at 4:00am on the morning of October 30 to rekindle my spiritual pursuit with a period of meditation. It is not that I had ceased all practices, as I did maintain my formal meditation periods at the monastery, but my attachment to business priorities and their related outcomes had put my personal meditation practice down the priority list. 

As it turned out in that early morning period, it was a deep and concentrated meditation where a focus on The Path, from which I had divergent, developed by which my efforts, successes and disappointments, were place back into context through a re-affirmation of Śūnyatā and the importance of working with the principles of causality. 

Immediately after concluding my meditation I documented what I could recall as follows:

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Wisdom lies in the realization of Śūnyatā in all things. The truth of sunyata is evident in the inter-dependent nature of all things. That is, nothing in ones physical existence has any enduring, independent reality. Being void of intrinsic reality, all things are subject to causality, that is, the causes and conditions that make up the inter-dependencies that govern their existence.

Causality infers that the entire creation is subject to dependent origination, that things exist solely due to the causes and conditions that give rise to and support their existence. When conditions become unsupportive and are no longer sustaining all things eventually cease existing, breaking down to the component elements as fuel for causes and conditions that give rise to future creations. This leads to the observation of the 5 stages of existence; birth, growth, abiding, decay and death. 

With the realization that all things are void of any independent existence and will eventually decay and die, the Truth of Suffering is understood.

1. The Truth of Suffering

By living in expectation, hope or desire for things one is ultimately disappointed as all such things are impermanent and pass away. Through this disappointment everyone suffers in varying levels according to the degree of their attachment. From the desire for the latest device to the attachment to material life itself, happiness and satisfaction is only ever temporary while the reality impermanence is ignored.

2. The Truth of the Cause of Suffering

Therefore, attachment to objects, physical or conceptual, mistakenly believed to be enduring, is the cause of one's suffering. Attachments that breed desires that are fueled by one's ignorance of Śūnyatā, causing one to seek one thing after another in an endless cycle of insatiable demand and related disappointments throughout the course of their life.

3. The Truth of the Cessation of Suffering

As the cause of suffering is this fundamental ignorance of reality and the conditions that support suffering are one's attachments, through cultivating the wisdom to perceive the transient and interdependent nature (Śūnyatā) in all things and by eradicating the fertile field of attachment within which suffering occurs, the cessation of suffering should be possible. By displacing ignorant expectations with implicit acceptance and self-centred volatility with the equanimity of loving-kindness and compassion, opportunities for suffering are eliminated.

4. The Truth of the Path to the Cessation of Suffering

Just as all things are subject to the causes and conditions that give rise to and support their existence, all things are subject to destruction through the eradication of those supportive causes and conditions. This principle of causality demonstrates a two-fold path to the cessation of suffering.

• Through cultivating transcendental wisdom, ignorance is eliminated and the cause of suffering reduced; and
• by cultivating the conditions that support equanimity and eradicating the conditions that promote self-centred volatility, greed and anger are replaced with a sense of loving kindness and compassion and the conditions for suffering to occur are diminished.

However, this is no trivial activity and attaining The Path, keeping to The Path and progressing along The Path is the subject of entire religions. Ironically, as religions themselves are subject to causality, progressing through the various stages of existence, one's attachment to religious teachings can also be a cause of suffering as they decay and pass away. Where the teachings become complex and convoluted over time, departing from the original core concepts into divergent dogmatic principles, irrational conformance can create a form of programmed mindlessness as the development of personal wisdom transforms into the practice of collective ignorance. 

In meditation this morning, apart from a re-iteration of the principles of the Four Noble Truths, the insight gained was that progression along The Path was one of incremental refinement as one's perception of reality sharpened as one's practice is matured. This iterative refinement of one's perceptive awareness as one progresses along the path to Perfect Wisdom supports the idea that Wisdom is a spectrum and I intuit as I write this that that spectrum is grouped in bands or levels of awareness. And just as frequency bands of visible light define the primary colours of our visual experience, so too these levels of awareness define the levels of awareness through which one discerns the character of one's experience. 

Of course, not cultivating the causes and conditions for transcendent wisdom removes one from The Path, leaving one to sink back into the mire of ignorance. The proof of one being off The Path is the loss of equanimity, the resurgence of the three poisons (of ignorance, anger and greed) and the re-emergence of various experiences in suffering that were thought to be vanquished.

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Only a few days after this meditation and having written the above, I was confronted most dramatically by a resurgence in anger over matters of money. I recall the sense of anger at the time was as a volcano erupting and my rage flowed until it was finished. I have spent the past few days coming to terms with this event and what it means and find that I have a sense of disappointment in myself for not having the awareness to perceive the truth of the issue being Śūnyatā and the result of other factors, and indulging in a selfish expression of anger. 

Re-reading my meditation notes now, this incident of anger and rage demonstrates unequivocally how, by not maintaining the causes or conditions that support my progress along the path to enlightenment, I have allowed ignorance and selfishness to overwhelm me once more. Which again recalls to my mind the biblical quote from the Book of Matthew:

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:

14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Matthew Chapter 7

Develop the means to recognize and release attachment wherever it occurs, including releasing attachment to one's self-identity. This naturally establishes a sense of sympathy and loving-kindness toward others as personal desires are eradicated, the interconnectedness of one's existence is appreciated and compassion for all sentient beings is established. Continual practice is iteratively refining and progress is made through existence along The Path.

To Dream the Impossible Dream or realise Śūnyatā?

A few weeks ago I was contemplating on the 4 great Bodhisattva vows while driving through the city, the futility of the effort they demanded and the impossibility of ever being able to fulfil them. The vows as chanted at the end of each Dharma discussion at the monastery are as follows:

1. Countless are sentient beings I vow to liberate;
2. Endless are afflictions I vow to eradicate;
3. Measureless are the Dharmas I vow to master;
4. Supreme is the Buddha way I vow to attain.

I recall wondering at how futile is trying to liberate countless beings, how impossible is attempting to eradicate endless afflictions, how insurmountable is mastering measureless Dharmas!

There are some fundamental problems with unattainable objectives for a rational mind and for a philosophy based on observation and reason. Yet these impossible vows are chanted and the Buddha way is lauded as supreme. Are these vows calling the Buddha and all his followers’ masochists, I pondered? Are they imploring Buddhists to a Quixote like quest for virtue in pursuing an idealised yet unobtainable fantasy? In short, is this a mindless dogma that encourages people to suspend their reason and vow to follow an impossible dream?

Well, there is certainly the appearance of an unreasonable dogma in repeatedly chanting a vow that seems unobtainable, but if we look beyond the appearance and consider the vows in relation to the Buddhist realisation of Śūnyatā then it is possible to perceive an entirely different interpretation. One based not only on reason but also on experiential knowledge.

Śūnyatā is the principle that nothing in phenomenal existence has any intrinsic reality of its own. That is, all of experiential existence is interdependent, that nothing exists on its own and that all things come into being due only to the causes and conditions that precipitate them. Such psycho-physical manifestations initially grow while conditions promote growth, abide while conditions are supportive, decay when conditions deteriorate and then ultimately recede back to become insubstantial when the conditions and causes for their existence are exhausted. We see this lifecycle play out in every aspect of manifest reality: from waves on the ocean, solar flares on the sun, businesses, religions, cultures and societies, past and present biological species, architecture, fashion, fortunes, government welfare programmes, friendships, all of our individual endeavours and most intimately of all, we see this in our own mortality. All things are in a constant state of flux, moving through states of conception, increasing, abiding, decay and death.

Of course we may not perceive the temporal transience of our existence very well and may often work very hard to build and maintain the conditions that support the objects of our focus and attention. In Buddhist terms, the strength of our attention on these objects of desire is indicative of the strength of our attachment to them. This extends from not only the mundane world of everyday existence such as desires for chocolate cake, wealth, power or sex, but also to less material pursuits of wisdom and truth with desires to be charitable and compassionate, eradicate afflictions, to be skilful and aware, or even to achieve Buddhahood. But regardless of the degree or nature of one’s obsession, the intensity of one’s desire, or the exertion of one’s effort in favour of our attachments, inevitably things change and ultimately recede to become insubstantial.

Our inability to clearly perceive, accept and anticipate this inevitable change and inter-dependent nature of all things is what is termed our fundamental ignorance. This ignorance, through our relationships with these objects of our attachment, become the source of all sufferings as our expectations are ultimately revealed as nothing more than empty fantasies built on a deluded interpretation of reality. Even at the heights of one’s triumphs and in the moments of greatest happiness, the inevitable decline back to normalcy or despair lies waiting and any sense of satisfaction achieved is fleeting. Such achievements are potentially even a source of future suffering, as those once attained heights become the causes of dissatisfaction of a normal existence. If you have a background in Buddhist terms, you will identify that we are now discussing the Four Noble Truths, being:

1. The truth of suffering
2. The truth of the origination of suffering
3. The truth of the cessation of suffering
4. The truth of the path to the cessation of suffering

However, this is inevitable, as underpinning the Four Noble Truths as in all of Buddhist principles is the concept of Śūnyatā. Unfortunately, it is difficult to grasp the concept of Śūnyatā without experiencing it and the importance of meditation to cultivate the necessary level of understanding and provide that requisite experience to realise the truth cannot be overestimated. It is quite simply impossible to know the significance of Śūnyatā without developing Samādhi – meditative capability. Nonetheless, it is from a realisation of Śūnyatā that the Four Noble Truths are derived and it should be with a realisation of Śūnyatā that the Four Great Vows are interpreted.

That is, there is no independent thing that exists that can be called a Sentient Being, or an Affliction, or a Dharma, or even a Buddha. All such things are subjective conceptualisations of complex interactions that ultimately pass away and distil down to Śūnyatā - Emptiness. Hence it is said in the Heart Sutra that Form and Emptiness are the same. Not just equivalent, but the same.

“form is emptiness and the very emptiness is form ;
emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form,
the same is true of feelings, perceptions, impulses, and consciousness.” - Heart Sutra

So to make sense, the Four Great Vows are to be interpreted from the perspective that Form is Emptiness. That the form of the vows are themselves Śūnyatā and are nothing but descriptive concepts of attaining the path and progressing on the way to Buddhahood.

I raised this in discussing at the monastery with my Shifu and confirmed this was indeed a valid approach. The Shifu observed that realising Śūnyatā is obtaining the Path, or the way of the Buddha, where delusions and ignorance are removed. With such a one, expressions of form are more perfect, carrying greater poignancy and purpose and naturally align to the Four Great Vows of the Bodhisattva. Or rather, the Four Great Vows become nothing more than the natural expression of a Bodhisattva, or in Chinese terms, a Sage, as they perfect their wisdom through a life of action without attachment or desire.

Buddha himself describes this in the 3^rd stanza of the Diamond Sutra from which the First Great Vow is derived:

3. All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not aware or not unaware, all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated.

Why Subhuti? Because if a disciple still clings to the arbitrary illusions of form or phenomena such as an ego, a personality, a self, a separate person, or a universal self existing eternally, then that person is not an authentic disciple.

4. Furthermore, Subhuti, in the practice of compassion and charity a disciple should be detached. That is to say, he should practice compassion and charity without regard to appearances, without regard to form, without regard to sound, smell, taste, touch, or any quality of any kind. Subhuti, this is how the disciple should practice compassion and charity. Why? Because practicing compassion and charity without attachment is the way to reaching the Highest Perfect Wisdom, it is the way to becoming a living Buddha. – Diamond Sutra

So in the above, we see the Buddha explaining the first of the Four Great Vows and confirming that the vow contains perspectives of both form and emptiness:

• The Form element – A Bodhisattva should form the concepts of compassion and charity by committing to liberate all sentient beings from the cycle of life and death;
• The Emptiness element – However, in that activity, a Bodhisattva should act without attachment or discriminative thought, realising both the acts and the beings are Śūnyatā.

That is, a Bodhisattva must both realise Śūnyatā and act with compassion towards others, purifying their essence and perfecting their wisdom on the path to Buddhahood. Importantly, to realise Śūnyatā through profound Samādhi is not enough, it is the work of this existence to demonstrate that realisation in the material world through one’s actions.

Yet the element of Emptiness is veiled in the Four Great Vow as chanted, alluded to only in the reference to “the Buddha way” and is easily overlooked. As a result, the Four Great Vows can easily lose significance and meaning, focusing as they appear to on the form of one’s behaviour in striving for impossible objectives. Repetitiously chanting these vows without appreciating the importance of Samādhi to provide a direct, experiential realisation of Śūnyatā, could well be dogmatic and induce a behaviour, that although very meritorious and virtuous, is nonetheless shrouded in ignorance.

Indeed, in stanza 6 of the Diamond Sutra, the Buddha goes on to say, that all the elements of form he conveys are not truths in themselves, but simply a means of conveying a truth and should be released from any dogmatic constraints.

When the Buddha explains these things using such concepts and ideas, people should remember the unreality of all such concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded. These arbitrary concepts and ideas about spiritual things need to be explained to us as we seek to attain Enlightenment. However, ultimately these arbitrary conceptions can be discarded. Think Subhuti, isn't it even more obvious that we should also give up our conceptions of non-existent things? – Diamond Sutra (bottom of the 6^th stanza)

Here the Buddha says in very plain terms, that these forms of explanation, the vows and similar devices, are nothing but arbitrary concepts to be discarded once enlightenment is achieved. That is, all the means of explaining the path to attaining enlightenment, including the vows of the Bodhisattva, are concepts only. Used to illuminate the way to be travelled and that these concepts are only for the assistance of the unenlightened. They are nothing but arbitrary irrelevancies for one who has realised Anuttarasamyaksambodhi – the highest perfect wisdom.

Or to paraphrase somewhat and put this back into context of the Four Great Vows: Vowing to emulate the characteristics of a Bodhisattva will help one find the raft. To understand one’s ignorance through developing Samādhi and realising Śūnyatā is stepping onto the raft. To be transported to the further shore, one must remain steadily on the raft while their wisdom is perfected.

Hence, the concepts of unobtainable quantities, such as countless, endless and measureless, that seem to contradict reason in the Four Great Vows, are simply the subjectively conceived indicators of the infinite and unrestrained expression of a Bodhisattva who has transcended all subjective conceptualisation.

This conclusion might appear illusive and difficult to grasp, but as previously explained here, this is simply a fundamental limitation in describing objective reality with subjective language. In the Diamond Sutra again, the Buddha himself details the difficulties of explaining the truth of subjective concepts or objects using subjective language, as opposed to the actual experience of living in an enlightened state.

Tell me, Subhuti. Does a Buddha say to himself, 'I have obtained Perfect Enlightenment.'?

No, lord. There is no such thing as Perfect Enlightenment to obtain. If a Perfectly Enlightened Buddha were to say to himself, 'I am enlightened' he would be admitting there is an individual person, a separate self and personality, and would therefore not be a Perfectly Enlightened Buddha.

Subhuti then said, Most Honoured One! You have said that I, Subhuti, excel amongst thy disciples in knowing the bliss of Enlightenment, in being perfectly content in seclusion, and in being free from all passions. Yet I do not say to myself that I am so, for if I ever thought of myself as such then it would not be true that I escaped ego delusion. I know that in truth there is no Subhuti and therefore Subhuti abides nowhere, that he neither knows nor does he not know bliss, and that he is neither free from nor enslaved by his passions. – Diamond Sutra (bottom of the 9^th stanza)

Therefore, the Vows themselves have a dual purpose for the unenlightened:

1. As a tool to assist develop inspirational commitment to one’s Buddhist practice by exemplifying the virtuous characteristics of a Bodhisattva to emulate; and
2. As an opportunity to peer into the impossible nature of the vows and to transcend the mundane, personalised focus of interpretation by realising the nature of Śūnyatā held within.

The Four Great Vows challenge the individual practitioner to either dream the impossible dream of striving for unattainable objectives or to realise Śūnyatā.

May we each develop our Samādhi and attain the further shore.

Namaste.

The question of re-incarnation?

Introduction

In contemplation or insight (Vipassanā) meditation a few weeks ago, I decided to focus on the question of reincarnation. I was participating in a half-day meditation retreat at the monastery and the discussion we had at the Sutra Study class a few evenings before was still present in my awareness. The Shifu had encouraged a discussion on the ways to engage English speaking practitioners and noted that re-incarnation was often a hurdle that was too high for many to leap over and observed that one advanced ley practitioner had decided to abandon their practice because they could not discover a foundation of belief in the principle of multiple lifetimes. With this discussion in mind and knowing that Buddhist practice is based on reason, I formed the question of focus and settled into the first period of meditation. The question was:

Can dependent origination prove reincarnation?

In forming the question, I recognised that Śūnyatā is the voidness of all manifest phenomena from holding any intrinsic reality or independent form of existence. Or to rephrase slightly differently, everything in existence only exists as a result of the interaction of the causes and conditions that give rise to its manifestation. In considering the question of reincarnation, I reasoned that reincarnation itself is Śūnyatā and must be dependent on its own causes and conditions. In which case, reincarnation might be provable through the theory of dependent origination.

After settling in to meditation, the most immediate thought that arrived was that of innate genius, where child prodigies demonstrate abilities that far exceed their years. How do such capabilities in some children manifest alongside the development of their motor control over their bodies, while in other “less gifted” children the development of such skills must be the result of patient study and tuition over the course of time and even over an entire lifetime? On the later case, we see causes and conditions at work to create an outcome, while in child prodigies we don’t see this at all.

Let’s look at the theory of dependent origination for the case of the lifetime of effort in skills development.

 

Dependent Origination

The theory of dependent origination, that all of manifested creation is the subject of originating causes and conditions, can be summed up in the following statement of variables:

Cause(s) + Condition(s) = Outcome(s)

In the case of a committed effort to become a skilled practitioner in a chosen field, say music, those variables become:

Causes: Study and tuition over time
+ Conditions: Patience, commitment, desire, access to an instrument, encouragement, etc.
= Outcomes: Attainment and gradual perfection of a new skill.

This makes sense to us on an intuitive level. We all know it takes hard work and commitment to achieve exceptional things like musical skills, however, if we consider the case of a child prodigy, we get a different set of observable variables that just don’t seem to add up, either intuitively or logically.

Causes: Development of mental and motor control functions
+ Conditions: Access to an instrument
= Outcomes: Rapid attainment and perfection of skill or capability.  - X

How does one reconcile these causes and conditions with the observation of the outcome? What if we throw in the theory of reincarnation into the mix with the Outcome achieved by a lifetime of study being the input into the Conditions that exist for a child prodigy to manifest their skill?

Causes: Development of mental and motor control functions
+ Conditions: Attainment of skill or capability in a previous lifetime and access to an instrument
= Outcomes: Rapid re-attainment and perfection of skill or capability

And now? The case of the child prodigy makes greater intuitive and logical sense because the theory of re-incarnation supports the observation of the outcome. In fact it seems simple and obvious really.

But still, some people cannot accept the possibility of re-incarnation as a credible theory even though the theory seems to be supported by observations. Perhaps because of biases derived from religious dogma or simply because they have no personal experience that would link them to a previous incarnation (lifetime).

 

Religious Bias against Re-incarnation

For those biased against re-incarnation due to prior religious grounds, the occurrence of a child prodigy attaining skills that others spend a lifetime developing may seem unfair and preferential, but they may allow it on the exception that “god moves in mysterious ways”. However, the observation that re-incarnation makes this otherwise unfair occurrence exceedingly fair and the use of exceptionalism unnecessary, may have little bearing in the consideration of reincarnation from a biased perspective. However, if the child prodigy has already invested the effort to develop the skill or capability in a previous lifetime that they are exhibiting in this lifetime, the law of causality is preserved as is the sublime nature of a supposed benevolent, monotheistic god.

Might this be a bit confronting for those seeking to reconcile reason against their learned doctrine and enshrined world view? Perhaps more confronting still is the transformation of all of life’s inequalities and apparent inconsistencies when one more broadly considers the implications of the theory of re-incarnation. In short, re-incarnation makes the entire nature of life fair and reasonable when one realises that no opportunity is denied them and any errors of judgement experienced in this life are not permanent definitions of your character or constraints on your potential, and rather than damning one to eternally burn in hell-fire, allows the transgressor the opportunity to try again. Would a good and loving parent do less for their child? If not, then how much more magnificent would one expect the actions of an omnipotent, all-loving god to be? For the monotheistic religions that pronounce their god as a just and fair god, as a benevolent and loving god, that is all-powerful and all-seeing, far from contradicting such a belief, the theory of re-incarnation supports it. But the theory of re-incarnation confronts the dogma of those religions that deny it, as this dogma is simply inconsistent with the pronouncement of the loving and virtuous characteristics of their godhead.

A benevolent, just and loving god, providing an equal opportunity to all of his sentient creations (people) through the process of re-incarnation makes sense because of the demonstrated perfection in fairness of opportunity, but does challenge religious dogma. If the paternal support of equal opportunity for all of a god’s creations makes better sense, what does the “one-shot at the goal” theory have to say about the ability of a religious doctrine to rationalise an unfair and limited opportunity as unconditional love? It would seem that denying the possibility of re-incarnation is equivalent to asserting that one’s god offers limited vision, limited love, is down-right unfair and chooses favourites? How much more perfect is the theory of re-incarnation for demonstrating a just god, which is unbounded in vision or love for its creations?

That is not to say there is a singular godhead or not, but to identify that to believe in an omnipotent, all-loving, monotheistic god while denying re-incarnation as a theory is logically inconsistent. One’s critical assessment of such religious doctrines, those that promulgate them and the reasons for believing in them may be fruitful in coming to terms with the concept of re-incarnation.

So, we can see that the theory of re-incarnation offers some explanation for the case of child prodigies and is consistent with monotheistic religions that pronounce an all-powerful, all-loving god. But why is it that child prodigies are the exception rather than the rule if re-incarnation is a fact?

In the case where potentials planned or intended for a lifetime are cut-short or incomplete, does it not make sense  that the retention of such skills are allowed to support the completion of a life’s plan? Indeed, it might be considered an unjust punishment to force a being to re-learn again that which it has already attained and integrated. Instead of punishing the entity, by some mechanism, new life experiences are allowed that complete those previously planned, and life is begun again from an informed base of practical experience. Again, it makes intuitive sense that beginning from some point of previous attainment would be most efficient and fair, for no useful purpose would necessarily be gained from relearning what had already been learned and integrated. Once more, one may see the perfection of a monotheistic god in such action where reincarnation is supposed. Or the sublime operation of the cycle of life and even the involvement of karma as a force for influencing that cycle in a Buddhistic world view.

 

No Personal Sense of Re-incarnation

While it is known that there are cases of people holding memories of their past-life, the reason we do not universally remember our past-lives is also important if one is expected to rationally accept the theory of re-incarnation. Why do we not remember our past lives and why can’t I access my previous knowledge and experience as child prodigies seem to? In my meditation I was happy enough to glance over this as I have considered it many times and can accept the concept from this perspective:

What if we all remembered our past lives?

What motivation or opportunity would there be for self-improvement, growth of wisdom or for developing new skills if the skills, personality and memories of previous lives carried forward into this life? Given that re-incarnation is to support the ongoing development and perfection of the individual over many lifetimes, wouldn’t a reliance on past skills and abilities be an impediment to the pace and progress of one’s further development?

If one new without any doubt that there was no risk in living or dying, that there was continuity of consciousness and experience from one life to the next, one’s motivation to achieve would be greatly diminished if not completely eviscerated from the tenor of physical life. Instead, through some mechanism, previous experiences and memories are veiled from conscious remembrance and perspectives on the nature of existence are thereby confused, ensuring that one is motivated for survival, learning and improvement.

Or to translate into our formula for dependent origination:

Causes: Individual physical existence
+ Conditions: Forgetfulness of past life memories and experience
= Outcomes: Motivation for survival, learning and improvement and new individual experiences

So it stands to reason that the development of new skills, new experiences and the perfecting of wisdom would be enhanced by forgetting the specific details of past lives. The accumulated maturity and wisdom of those lifetimes of previous experience, however, are manifested through the diversity of individual personality characteristics seen every day in the people around you. Hence, the same explanation for why we generally do not have any sense of our previous existences, also explains why there is such diversity observed in the population of humanity. Each developmental path is unique, with the twists and turns taken through many lifetimes accumulated in the matrix of the personality/consciousness that transcends each lifetime and becomes the basis from which new lives are begun. This accumulated experience provides an input to the potentials of one’s next life and forms the manner with which one perceives the significance of new experiences in that life. (This was attempted to be exemplified in terms of archetypal elements of personality previously, here.)

Therefore, while you may be unaware of past-lives and doubt re-incarnation as a theory, it is only the theory of re-incarnation that can adequately explain your experience of uniqueness, of having a well of intuition from which to draw and a sense of perspective and knowing by which you judge the significance of the world around you.

 

Cessation

However, if re-incarnation is not just a theory, but a manifest reality, it too must be dependent on the causes and conditions that create it, just as everything else is that manifests. Which means in-turn, by overcoming the conditions and eradicating the causes that give rise to re-incarnation, it may be possible to break free from it. That is, by acknowledging that re-incarnation is itself Śūnyatā, or impermanent, one is acknowledging that it is also possible to break free of the cycle of birth and death.

If you have followed this discussion so far, you must be asking yourself, “but what are these causes and conditions that I may avoid them and overcome this cycle of re-incarnation?” Well, we are speaking of non-other than the path of transcendental enlightenment when we ask such a question. I have provided a visual guide to the path previously in these pages that point to Ignorance and Attachment as the causes and conditions that keep us rooted in this cycle of re-birth. Or to translate into our formula for dependent origination:

Causes: Eradicate Ignorance (Prajñāpāramitā – perfection of wisdom)
+ Conditions: Overcome Attachment (sustained detached compassion and universal sense of loving kindness)
= Outcomes: Break free of the cycle of birth and death, attain the Bodhi-mind and Nirvana

The Buddhist Dharma provides the guide to the path didactically, starting with the Four Noble Truths for the perfecting of wisdom, being:

1. The Truth of Suffering;
2. The Truth of the Origin of Suffering;
3. The Truth of the Cessation of Suffering; and
4. The Truth of the Path to the Cessation of Suffering.

And the Noble Eightfold Path for overcoming attachment and developing a sense of loving kindness to all things:

1. Right view
2. Right intention
3. Right speech
4. Right action
5. Right livelihood
6. Right effort
7. Right mindfulness
8. Right concentration

And to contrast that to the Gnostic Gospel of Thomas we can see Jesus speaking in similar concepts, referencing the transcendence of suffering:

(58) Jesus said, "Blessed is the man who has suffered and found life."

And that one’s sincerity and form of conduct is a measure of one’s transcendence:

(14) Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you."

May we all overcome our ignorance and attachment, break-free of this cycle of re-birth and attain the Bodhi-mind.

A Mi Tuo Fo

Letting Go

Letting go is one of the most important and fundamental practices I have engaged in over the years. With my involvement in and study of Buddhism and more recent work with the symbolism of the Ankh, it is clear just how important that practice is to one's development, transcendence and self-realisation. Balancing desires, overcoming anger, rising beyond greed and jealousy, recognising and respecting others, all require that the attachment to one's conceptualisations are released.

It is through letting go of our attachments that one may cultivate a mind of equanimity, tolerance and compassion, and attain the path toward enlightenment. As I reflect on my experiences of 2013, I note that those people who I have most looked up to have demonstrated those capacities. People who have maintained their poise in the midst of trying circumstances, while patiently providing support and encouragement to those around them. It is recognising these types of people in our own lives that can inspire us on our own paths and in some way may even reflect back those qualities that you seek to emulate.

Just as it is impossible to fill a cup that is already full, new transcendent qualities of personality cannot be developed until the contradictory qualities that keep one mired in the delusional world of never ending desires and subjective conceptualisations are released. In fact, as those contradictory qualities are eradicated, the transcendent qualities naturally manifest.

How then is one to eradicate their attachment to subjective conceptualisations that keep us mired in the delusional world of never ending desire? The answer is in formalising a personal process of "letting go" of such concerns and establishing a practice of "letting go". There a many formal approaches to releasing such constraints in the various religious systems, but of the ones I have tried, I have found that without making them personal they become devoid of personal intent and tend to the dogmatic and repetitious.

My process has consolidated around the following recitations before or during periods of meditation, before sleep (if I think of it) and even while I'm riding my bicycle on the way home! It's all personal after all.

Thankfulness, Forgiveness and Repentance

Dear Lord, I give thanks for all your infinite gifts. For the gift of individuated consciousness, of love, of companionship, of tolerance and patience I give thanks. For the ability to sustain myself and my family and to help those about me, I give thanks. I give thanks Lord for all thy virtues and I pray that I may be a clear and undistorted channel for the light, love and healing energies of the one infinite creator and be a source of abundance and happiness for those around me.

Dear Lord, I give thanks for all those sentient beings who have assisted me throughout countless lifetimes I give thanks [and to those ascended masters, spirit guides, guardians and bodhisattvas who have interceded on my behalf I give thanks]. I also give thanks to those who have chosen to share their existence with me in this lifetime, in particular I give thanks to … [those few people that you intimately share your existence with, e.g. wife/husband, children, parents, siblings, friends, relatives, etc]. I dedicate any merits I may have accrued to all those beings, that they may overcome their ignorance, anger and greed and realise the Bodhi mind.

In giving thanks Lord, I also offer my forgiveness to all those sentient being who have trespassed against me, knowingly or unknowingly, by word or by deed, and I 100% release all desire for retribution, retaliation or revenge. I dedicate any merits I may have accrued to these people that they may overcome their ignorance, anger and greed and realise the Bodhi mind.

In offering my forgiveness, Lord, I pray that I may likewise be forgiven for the trespasses I have committed against others, knowingly or unknowingly, by word or by deed, and I 100% repent those incursions and pray for the wisdom to avoid such offenses in the future. May I overcome my ignorance, anger and greed, and attain to the Bodhi mind.

Dear Lord, in giving thanks I also ask Lord that you send forth your Angels of Light, Love and Healing to shine the light, love and healing energies of the one infinite creator over my family [list by name] and myself and to help protect us from the attention and influence of all entities of darkness for our highest good and the greatest good of all, but in all things may your will be done not mine.

Gratitude and Honour for the past contribution of others

Dear Lord, I give thanks for my parents [ names (name/secondname)];

For all the love that they shared with me, the lessons they taught me, the sacrifices they made on my behalf and the legacy they left me. I give thanks and I pray that I may be a wise and effective administrator of their legacy for the highest good of my family and the greatest good of all.

Dear Lord, I give thanks for my grandparents [ names (name/ secondname)];

For all the love that they shared with me, the lessons they taught me, the sacrifices they made on my behalf and the legacy they left me. I give thanks and I pray that I may be a wise and effective administrator of their legacy for the highest good of my family and the greatest good of all.

Dear Lord, I give thanks for my family [ names (name/ secondname)];

For all the love that they shared with me, the lessons they taught me and the sacrifices they made on my behalf I give thanks and I pray that I may be a true and faithful husband to my wife, a loving and helpful father to my children and that I may be a source of love, health, happiness and abundance for my entire family.

Dear Lord, I give thanks for all those sentient beings who have assisted me throughout countless lifetimes;

For all the love that they shared with me, the lessons they taught me and the sacrifices they made on my behalf I give thanks and I pray that they may each overcome their ignorance, anger and greed, find their way to enlightenment and attain to the Bodhi mind.

There is certainly a lot of repetition of the word "Lord" in those recitations, however, the significance of such things is always and everywhere about one's personal intent and not what may be assumed or interpreted by others. As such, it might be worth pointing out that I am not referencing some external entity living on a cloud or something, but am referencing the Lord of Light within me. That connection that exists within me that connects with the unified field, infinite energy, intelligent infinity, creator consciousness or whatever it is that you may refer to it as. It is truly important to understand that we are connected with and at one with the one infinite creator and this process of transcendence is all about stripping away the obstacles that restrict, veil and impede that connection. There is no right or wrong however and each journey back to enlightenment is intensely personal. This is just how I see things at the moment.

Also, it is important to understand that we all have a sense of guilt over some wrong we might have committed, but that sense of guilt is also just another form of subjective conceptualisation that needs to be let go. It is not something that we need to hold on to as a form of self-punishment, so, regardless of what we have done we are all worthy of aspiring to transcendence of this material world. It does require work, however, and the path to enlightenment is one of mastery over all our desires, as well as those desires for self-punishment. So release desires of guilt right along with all the others. That is not to say that one is exonerated from their offenses, transgressions or injury to others, but a recognition that we may ever choose to make amends and change our ways at any time. Maybe you need to create your own specific recitation to reinforce your commitment to progress for every day we have the chance to make ourselves anew!

In concluding our meditation and Sutra classes in the Chan Hall of the monastery, we recite the following Four Great Vows to reinforce our commit to the path. I hope that they may inspire us all to seek and keep to the path.

Four Great Vows

Countless are sentient beings I vow to liberate;
Endless are afflictions I vow to eradicate;
Measureless are the Dharmas I vow to master;
Supreme is the Buddha way I vow to attain.

I for one am always needing reminding that reality is Śūnyatā and that I need to let go of my conceptions, desires and attachments to overcome my ignorance, anger and greed. The number of times I have let my attachments manifest in expressions of anger towards others are too many to count and is an ongoing source of disappointment in myself. For instance, my desire for respect from my children and subsequent anger when they are disrespectful is but one of many recurring sources of frustration in my desire for liberation from these feelings. Ironically, my desire for liberation is the source of frustration in not achieving it, but that is itself an excellent example of just how subtle and numerous our afflictions are while ever there is attachment.

In that light, chapter Sixty-four of the Tao Te Ching is particularly poignant:

That which is at rest is easily kept hold of; before a thing has given indications of its presence, it is easy to take measures against it; that which is brittle is easily broken; that which is very small is easily dispersed. Action should be taken before a thing has made its appearance; order should be secured before disorder has begun.

The tree which fills the arms grew from the tiniest sprout; the tower of nine storeys rose from a (small) heap of earth; the journey of a thousand li commenced with a single step.

He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his hold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.

Therefore the sage desires what (other men) do not desire, and does not prize things difficult to get; he learns what (other men) do not learn, and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things, and does not dare to act (with an ulterior purpose of his own).

May we all eradicate our attachments to let the divine effortlessly manifest within us.

Namaste.