Each moment is unique and precious because it will never come again. Buddha recommended contemplating impermanence so we can better appreciate and wake up in this moment, our only moment. Out of this awareness of the fleeting nature of life arises deep gratitude. The Japanese call it Ichi-go Ichi-e, one chance in a lifetime, never to come again.
I often think of dharma practice like a tripod, with three legs that create balance. On one leg there’s meditation, including daily seated practice and retreats; on another is mindfulness in daily life; the third is sangha practice.
Let’s start with meditation. For many, establishing a consistent daily seated meditation practice is quite challenging. It requires making a commitment to carving out time to disengage from the ingrained distractions and patterns that inevitably arise in daily life. When people say they don’t have time to meditate, I find in most cases that they aren’t prioritizing the time, which may otherwise be used to watch television or engage in social media and other such activities. Consider that in 24 hours there are 1440 minutes. If we can’t find 10 – 30 minutes a day to meditate, which comprises about .07 to 2% percent of that time, its worth examining how we are using our time and what our true priorities are.
Meditation requires that we face ourselves, including all of our imperfections, leaving nothing out. Sometimes our sitting may be lovely and restful, even transcendent, at other times challenging and wobbly. But the key to a consistent practice is the willingness to receive all that arises in our awareness with an open and compassionate heart. This isn’t always easy, but its how the fruits of practice begin to ripen and transform our lives.
For the committed practitioner, meditation retreats are not a luxury but a vital part of deepening their practice. Concentrated time spent away from daily distractions allows access parts of our minds and hearts that are otherwise out of reach; retreats help us contact our deepest evaded realities. If your life situation prevents you from traveling afar or carving out chunks of time for retreats, take advantage of daylong retreats as often as you can and shorter residential retreats that only last a weekend. But do make them a priority.
Practicing mindfulness in daily life is also vital to waking up. As the popularity of mindfulness has grown, some people have mistakenly concluded that seated meditation and mindfulness in daily life are interchangeable practices. This is simply not the case. For a truly balanced practice, both are essential; we need to align what we learn in our seated practice with activities in our daily lives. One of the best ways to bring mindfulness into daily life is practicing mindfulness of the body. This is a deceptively simple yet deep practice: Buddha said that mindfulness of the body leads to enlightenment. We’re so often caught up in our busyness, our activities and thoughts that we lose our connection with this moment. Our bodies are always right here, ready and available to serve as an anchor for our present moment awareness. Bringing mindfulness to your body is an uncomplicated yet powerful practice you can do throughout the day to root your awareness in this moment and disengage from reactive patterns and habitual thoughts. You can still plan, think and carry out your activities, but you can do it all from a foundation more firmly grounded in presence and awareness.
Sangha comprises the third leg of the tripod. Sangha helps us create a stable support in our lives as we derive strength in our practice through sharing it with others. There is a notable, almost mysterious vibrancy that arises from meditating in a group setting. The collective energy of our concentration bolsters the individual and group simultaneously, allowing us to go deeper into our practice than if we only do it alone. Sangha practice also provides ample opportunities to practice generosity by contributing what we can to support the community of practitioners. We begin to break through the illusion of separation and realize that our practice isn’t only for ourselves, but for all beings. We also have an opportunity to view our habits, biases and aversions in the context of a group. The renowned Korean Zen teacher Seung Sahn likened sangha practice to cooking a pot of potatoes. He said that you could wash potatoes one by one or you could put numerous potatoes in a pot and stir them all together: they all rub up against each other, each getting clean in the process and rounding out the rough spots.
When our dharma practice is balanced it includes all three legs of this tripod. If we only focus on only one or two, we expend energy trying to maintain balance without a stable foundation. With our tripod in balance, however, we create the conditions for our practice to fully ripen and transform our lives.
I’m excited to be offering this tour of India in November 2017, Ancient Roots, Living Branches: Discovering Buddhist India. Dates are November 5 – 19. Now is a good time to book as you’ll get good prices on airfare this far out.
Combining a meditation retreat with a Buddhist pilgrimage, this tour is an exploration of both ancient Buddhist history and living Buddhist traditions. First we explore the ancient holy sites in the North and East of India, where the Buddha practiced and taught – including Bodhgaya and Sarnath – before moving on to the mountains of Sikkim to experience Buddhist village life in the Himalayas.
We will be interacting with and learning from Buddhist communities and practitioners as we travel. It’s also a fun adventure off the beaten track, and this tour is open to everyone interested in Buddhism and meditation.
For information including the complete itinerary, pricing, etc., go here.
This dharma talks explores finding ground in groundlessness and why its important to keep our hearts open to compassion for all. This includes lessons from my own personal experience and from spiritual and civil right leaders such as Thich Nhat Hanh, Martin Luther King, Jr and John Lewis.
If you have been practicing for a year or longer and wish to formally reflect your commitment to the dharma path, I will be offering this opportunity through One Dharma. It will culminate in a ceremony at One Dharma, which we will plan for a time in November that works for all involved. If you are interested, please email email@example.com by October 1. If you have already taken refuge and the precepts and wish to refresh your vows, you are also welcome and encouraged to participate.
About the Refuge Ceremony
Taking refuge means relying wholeheartedly on the Three Jewels of the Buddha, Dharma and Sangha to inspire and guide us toward a constructive and beneficial direction in our lives. The real taking of refuge occurs deep in our hearts and isn’t dependent on doing or saying anything. Nevertheless, we may wish to participate in the refuge ceremony by requesting a dharma teacher to formally give us refuge. The refuge ceremony is simple: we repeat the passages after the teacher and open our hearts to make a strong connection with the Three Jewels.
About Taking Precepts
Precepts are a joy, not a burden. They aren’t designed to keep us from having a good time and to make us feel deprived. The purpose of taking precepts is to give us internal strength so that we won’t act in ways that we don’t want to. Having understood that killing, stealing, selfishness and so forth only lead us to harm ourselves and others now and in the future, we’ll want to avoid these. Taking precepts give us energy and strength to do so. Therefore, it’s said that precepts are the ornaments of the wise.
To help people overcome their disturbing attitudes and stop committing harmful actions, the Buddha set out five precepts. During the refuge ceremony, in addition to taking refuge in the Three Jewels, we can take any or all of the five precepts, and become a lay Buddhist.
The five precepts
1. I observe the precept of abstaining from the destruction of life.
2. I observe the precept of abstaining from taking that which is not given.
3. I observe the precept of abstaining from sexual misconduct.
4. I observe the precept of abstaining from falsehood.
5. I observe the precept of abstaining from intoxicants that cloud the mind and cause carelessness.
The refrain “I observe the precept of abstaining from …” which begins every precept clearly shows that these are not commandments. They are instead codes of conduct that lay Buddhists undertake out of clear understanding and conviction that they are good for both themselves and for the world. If you have any questions about these precepts and what they mean to your everyday life, please inquire. (You aren’t expected to become a vegetarian unless you are already inclined in that direction. However, reflecting on and taking actions to reduce harm is at the heart of the first precept.)
Taught by Jeffrey Samuels, Ph.D.
Thursdays, September 1 – November 17
7 – 8:30 p.m.
Ever wonder what the Buddha really taught? Ever want to read and understand the Buddha’s sermons in their original Pali language? In September we will begin a Pali course that is designed for students of Buddhism interested in reading Pali Buddhist texts. The course text that we will use for learning Pali grammar and vocabulary is focused on a wide range of Buddhist literature including sermons, verses from the Dhammapada, passages from the disciplinary texts, the Questions of King Milinda, and so on. This challenging 12 week course concludes with translating the Buddha’s first sermon (the Turning of the Wheel of the Dharma discourse).
Course fee is $150 – $200 sliding scale, plus $10 for the book, which Jeff will supply. Please pay at the highest level you can afford so we can accommodate those who need to pay less. A $50 deposit reserves your spot with the balance due by August 25. A scholarship spot is available in the case of financial need.
Jeffrey Samuels started practicing meditation in 1987 under the Thai forest monk Ajahn Buddhadasa. He has completed several long meditation retreats in Thailand under Mahasi Sayaadaw teachers as well as retreats in the US at the Zen Center in San Francisco and under the Thai teacher Sobin S. Namto. More recently, he has been practicing with One Dharma Nashville and Lisa Ernst.
Jeffrey Samuels is Professor of religious studies at Western Kentucky University. He received a Ph.D. in Buddhist studies from the University of Virginia in 2002. He has been teaching courses on Buddhism and Pali at WKU since 2001.
To register, go to paypal here and enter the amount you will pay. To pay by check, instructions are here. For specific questions about the course, email firstname.lastname@example.org. For inquires about a scholarship rate, email email@example.com
As I scrolled through my Facebook feed the day after Thanksgiving, I saw numerous photos of people celebrating the holiday with family and friends. I shared their joy as they basked in the warm glow of their loved ones. Yet I couldn’t forget the people who had not posted, some who were either alone or lonely.
For the most part, people who share their holiday moments on social media have no ill will or intent to arouse jealousy. Often these photos are quite meaningful to distant family or others who appreciate seeing their friends in joyful times. But because people who feel less fortunate are unlikely to share, a false picture emerges. We can easily overlook that these feeds hardly represent the full spectrum of human experience – we may forget to extend compassion to those who need our kindness or to simply acknowledge that not everyone is celebrating.
Mudita, or sympathetic joy, is the capacity to appreciate the success and good fortune of others without reservation. When I scroll the feeds and see happy, fulfilled faces of friends and relatives surrounded by loved ones, mudita arises in me. But if you are alone or lonely, as I was for many years, it’s not so easy to summon sympathetic joy. Social media can amplify feelings of disconnection with its easy access to images of warm, happy clans on the screen, even though not all of these images paint a true picture. In fact, this is a good time to remember Buddha’s teaching in the Diamond Sutra that this fleeting world is but a phantom and a dream.
Having spent many holidays alone when I was younger, I became quite intimate with the seasonal pressure to be joyful and connected. That’s partly why I’m sensitive to those who may not communicate their loneliness or feelings of detachment during the holidays.
Although I wasn’t raised Christian, growing up I immersed myself in the spirit and excitement of the holidays. When I was 13 my mother died in the fall and I moved to Nashville to live with my grandmother. Even with my mother gone I prepared for the season with great anticipation. It would only be Granny and me, but that was enough. When Christmas finally arrived, we started the day with Gran’s whipped cream topped custard and presents. As the day progressed, however, she fell into grief for what she had lost: her only child and her husband. She began drinking heavily and I spent the rest of Christmas alone in my room, devastated that the day didn’t live up to my expectations.
This pattern would repeat itself for years. My disappointment, at its core, reflected the grief and loneliness that I couldn’t yet face. I unconsciously hoped that the warm promise of the holidays would wash away my pain. When my father died from alcoholism a few years later, my holiday loneliness only intensified and extended well in to the grey, wet Tennessee months of January and February. Often relief came only when the longer, sunny days of spring finally arrived.
After struggling with loneliness and depression for many years, I started to address my losses, which helped me untangle from my holiday gloom. The shame of being alone slowly lifted. During meditation, I began to feel a deep heart connection to all that is present, or as Dogen put it, intimacy with all things. In my daily life I cultivated friendships and relationships that nourished me. Slowly, the holidays and those dark grey winters that followed were easier to bear.
These days I’m grateful to have loving people in my life. Yet my heart still touches that deep loneliness from time to time. Mostly I have room for it now; I can feel both connection and loneliness in the fullness of my heart. And I remember that, despite the images on social media, some people are lonely and grieving this year. If you’re one of them, may your heart find peace. May you know that you are not alone.
Winter solitude –
in a world of one color
the sound of wind.
He who thinks not, “Life is fleeting,”
When he sees the lightning!
From the Buddha:
So you should veiw this fleeting world a star at dawn, a bubble in a stream, a flash of lightning in a summer cloud, a flickering lamp, a phantom and a dream.
The Power of Intention: Clarifying Your Path for the New Year
Friday, January 1, 9 a.m. – Noon
12 South Dharma Center
Led by Lisa Ernst
“One of the Buddha’s most penetrating discoveries is that our intentions are the main factors shaping our lives and that they can be mastered as a skill.” – Thanissaro Bhikkhu
Join us for a half day intention setting retreat at the 12 South Dharma Center. At the beginning of a New Year, it is customary to take stock of our lives, to review the previous year and set our intentions for the upcoming twelve months and beyond. Bringing this evaluation onto the cushion, to look with fresh eyes and an open heart, can help us refine and clarify our direction and to live from the truest part of ourselves.
Led by meditation teacher Lisa Ernst, the retreat will include periods of sitting and walking meditation, dharma talk and discussion. Cost is $40.You can pay through Paypal here. Instructions for paying by check are at this link. Be sure and include your email address. For questions, email firstname.lastname@example.org.
This is a one minute contemplation on the breath and how our ideas of inside and outside are illusory:
by Lisa Ernst