The teachings of the Buddha point us back to our true
nature, which is that of a Buddha or awakened.
We see that underlying all of the distractions we are fully awake: open, clear,
and confident. Neither Buddhism nor meditation make us better people; rather it
is a process of discovery. However, discovery only takes place when we stop
looking for something, because when we stop looking we discover space, our true
nature.
Without the proper view, meditation practice is nothing more than a concentrated attempt to validate our delusional, self-centered beliefs in order to establish some sense of solid ground for ego. It is important that we see the ego as a subtle effort to create and cling to entertainment. The ego is dependent upon amusement, because it is dependent upon confirmation. As a result, we have become addicted to busy-ness. This busy-ness arises in our practice the moment we install a “point” or goal. So, it is so important to guard your practice against inbred influence by returning, again and again to the instructions.
When we look at meditation in the Buddhist tradition we see that we begin with Buddha Nature, the whole path consists of realizing Buddha Nature, and finally the result is realizing Buddha Nature or our own awakened state. That is why Gampopa in his Jewel Ornament of Liberation calls Buddha Nature “the foundation of all practice.” This is also why I keep saying that we are not talking about becoming a better you; instead we are talking about realizing the essential perfection that is already present. When we first hear this idea it might sound lovely, but from a practical point of view it can be somewhat difficult for us to relate to such an idealistic principle.
In Mark 1:14 Jesus says, “That the Kingdom of Heaven is at hand!” Meister Eckhart says of this that we must first develop an awareness of our kingship. So therein lays the problem: we are ignore-ant of the inborn sense of royalty embedded in the human condition. This is a simple, but profound principle. If we see ourselves as some disgusting piece of crap, then we will probably relate to the world as though it is one great big toilet. On the other hand, if we see that we are kings and that all beings posses this potential, we will begin to relate to the world as though it were our Kingdom, because it is!
Without the proper view, meditation practice is nothing more than a concentrated attempt to validate our delusional, self-centered beliefs in order to establish some sense of solid ground for ego. It is important that we see the ego as a subtle effort to create and cling to entertainment. The ego is dependent upon amusement, because it is dependent upon confirmation. As a result, we have become addicted to busy-ness. This busy-ness arises in our practice the moment we install a “point” or goal. So, it is so important to guard your practice against inbred influence by returning, again and again to the instructions.
When we look at meditation in the Buddhist tradition we see that we begin with Buddha Nature, the whole path consists of realizing Buddha Nature, and finally the result is realizing Buddha Nature or our own awakened state. That is why Gampopa in his Jewel Ornament of Liberation calls Buddha Nature “the foundation of all practice.” This is also why I keep saying that we are not talking about becoming a better you; instead we are talking about realizing the essential perfection that is already present. When we first hear this idea it might sound lovely, but from a practical point of view it can be somewhat difficult for us to relate to such an idealistic principle.
In Mark 1:14 Jesus says, “That the Kingdom of Heaven is at hand!” Meister Eckhart says of this that we must first develop an awareness of our kingship. So therein lays the problem: we are ignore-ant of the inborn sense of royalty embedded in the human condition. This is a simple, but profound principle. If we see ourselves as some disgusting piece of crap, then we will probably relate to the world as though it is one great big toilet. On the other hand, if we see that we are kings and that all beings posses this potential, we will begin to relate to the world as though it were our Kingdom, because it is!
We no longer have to arrange the world to suit ourselves. Rather,
we can simply accept the world as it is. This why Mathew 5:5 says, “Blessed are
the meek: for they shall inherit the earth.” Meek here is connected with the
idea of humility. Humility is not the attitude of a coward. Humility doesn’t
lay down and become a doormat for the world. It is the type of humility that is
born of deep insight into our true nature, and manifests in the form of
openness and interaction with the Kingdom. This attitude is connected with the
mandala principle in Tibetan Buddhism. We are not talking about becoming a
dictator who tries to force his will upon the world; rather we are talking
about accepting the Kingdom as it is and learning to actively participate in
that isness. Accepting the Kingdom as
it is, is our invitation to work with it. Otherwise, we sit around, whining and
complain, because it isn’t how we think it should
be. On the other hand once we accept it, it is like hearing the music and
now we can begin to dance.
So how do we initiate such a drastic in the way that relate to the world? First, we have to recognize that there is no fundamental separation between mind and body, that the two are inextricably connected. This recognition enables us to affect our state of mind, our attitude by affecting our posture. We begin by taking our seat.
So how do we initiate such a drastic in the way that relate to the world? First, we have to recognize that there is no fundamental separation between mind and body, that the two are inextricably connected. This recognition enables us to affect our state of mind, our attitude by affecting our posture. We begin by taking our seat.
Meditation starts with our posture, with the body’s attitude.
A flimsy view of ourselves leads to a floppy posture—one that has little
respect and dignity. We lay around like sacks of flour. That is why when you
walk into a temple there are certain rules, like no laying around, because
these postures are the manifestations of attitudes that do not agree with the
principles of meditation practice. So starting today we arrange ourselves with
confidence.
Once again, this confidence is not some constructed state of
mind. It is a natural endowment of the human condition. So, striking this chord
is contingent upon consenting to the human condition. Meditation practice is
nothing more than an act of consent. The practice begins with the posture,
because it is the most accessible dimension of the human condition, the body.
Basic sanity is a relationship with reality. This relationship is mediated by
the body. It is through the body—physical sensations, smells, tastes, sounds, and
sights—that reality is revealed. When we move out of the head and back into the
body, we feel the earth supporting us, the lungs breathing, the heart beating—we
notice life. It is through the body that we are afforded the opportunity to
re-claim the inheritance of our human condition, basic sanity.
A moment of physical alignment is a moment of grace, because
a moment of alignment is an act of consent to our humanity. The posture in
meditation reflects the human condition by allowing our physical structure to
establish the posture. Basic sanity begins with somatic awareness. Assuming the
throne, is returning to the body. The mechanics are simple enough: we sit in the
cross legged posture, with our back straight. Slightly roll your hips forward.
Place your hands palms down on your thighs, with your shoulders pulled back
gently. Bring your eyes to a slight gaze, and place your tongue behind the two
front teeth in the roof of our mouth.
When we sit with openness, dignity, and confidence, we feel available, dignified, and confident. Over time, these attitudes begin to follow us as we walk away from the cushion. We begin to see that our presence in other aspects of our lives has changed, because it radiates this confidence. We walk with poise, we sit in our chair with dignity, and we talk with respect. Conversation becomes a little lighter, more spacious. We no longer feel threatened or afraid, there is no need to fight or hide. This confidence isn’t limited to ourselves it is extended out towards everything. We are completely involved, and all this begins with taking our seat.
When we sit with openness, dignity, and confidence, we feel available, dignified, and confident. Over time, these attitudes begin to follow us as we walk away from the cushion. We begin to see that our presence in other aspects of our lives has changed, because it radiates this confidence. We walk with poise, we sit in our chair with dignity, and we talk with respect. Conversation becomes a little lighter, more spacious. We no longer feel threatened or afraid, there is no need to fight or hide. This confidence isn’t limited to ourselves it is extended out towards everything. We are completely involved, and all this begins with taking our seat.
I really need to get out there and practice with you guys! I am planning on it in the near future!
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