Dharma Glimpses Podcast

In exploring the idea of transmission, we’re looking into how the teachings are passed on, how the teachings are taught, and how the student can access the teachings • but what do we mean by transmission? • a helpful analogy is to think of music: you can learn to play all the notes in a song, but the music is not there • so what makes the actual music? • there’s a famous jazz phrase: “it don’t mean a thing if it ain’t got that swing” • that “swing” is related to the notion of transmission: it’s something that happens beyond the notes, beyond the words, beyond the videos • something alive and essential to what dharma is all about is transmitted, but it’s not the same as the words, the teachers, the students, or the rituals • transmission can be thought of as the living essence of a tradition; that living essence is non-conceptual, but we are pointed to it by various conceptual and physical means • it is that direct, non-conceptual understanding that brings the dharma alive, that brings us fully alive, opening and energizing wisdom and compassion for the benefit of ourselves and all beings.

The image of remaining like a log comes up in a number of different traditional Buddhist texts • think of a log rotting slowly in an ancient forest — it just lies there placidly, providing sustenance and a home for various critters as it gradually dissolves into the forest floor • sometimes remaining like a log is talked about in terms of vigilance: maintaining vigilance over one’s mind and heart • usually we associate vigilance with putting a guard at the door; so what does the remaining like a log have to do with vigilance? • there are many ways that we lose our minds and hearts: our mind strays, or we’re captured by some attachment or aversion or mental dullness • the idea of remaining like a log is that when we notice our mind is captured by the bandits of emotional chaos, mental fixations, distractedness, fickleness or wildness, we simply remain like a log — we recognize these tendencies within ourselves and just stay put • It’s not an image of struggling; it’s an image of simply grounding ourselves, letting ourselves settle into our own particular forest floor of in the midst of our mental and emotional chaos.

A common idea about the spiritual path is that it is punctuated by gigantic breakthroughs, by big revelations  •  but many deep and important insights don’t come in that way; they come in through glimpses  •  glimpses can be sudden or they can just kind of seep in; they are little openings or gateways into a sense of the whole  •  in some ways glimpses are similar to a jigsaw puzzle  •  we have all these pieces, and we have little insights that this piece fits into that, or this piece doesn’t fit into that  •  we begin to put some things together and we kind of swim around and we don’t really know actually where it’s going to end up  •  but eventually, step by step, the complete picture begins to emerge  •  the whole notion of practice and study is that we’re deepening our understanding, but it doesn’t happen in a linear fashion  •  it happens through glimpses, and sometimes those glimpses can be shocking; they can completely upset our whole view of things.

Early Buddhist meditators spent quite a lot of time alone in retreat in remote, rugged areas  •  as a result, they were very much in tune with the the five basic elements of earth, water, fire, wind, and space  •  they observed that everything inside is mirrored by what is outside, and everything outside is mirrored by what is inside  •  we can observe these elements for ourselves, and we can emulate their qualities  •  the earth element has the quality of being solid, embodied, unmoving; it is connected with the sense of presence and the “thingness” of so many forms around us  •  the water element has a quality of flowing, cleansing, and cohesion  •  the element of fire is connected with warmth, compassion, and burning through obstacles  •  the element of wind is powerful and energetic; it is connected with movement in our nervous system, a constant energizing and moving quality  •  finally, the element of space is like the sky: it is vast, unbounded, open; in terms of our internal experience, it’s connected with consciousness  •  in our lives and in our practice we can bring these elements into balance and harmony for the benefit of ourselves and all beings.

Images of the Buddha sitting in meditation posture give the impression that the buddhist path is quiescent and still; but actually it’s a very dynamic, ever-evolving, and important journey  •  personally, I connect this idea of journey with a sense of something within us that we have lost and are trying to get back to  •  I think of this missing thing as our “heart of hearts”  •  it’s as though we are grieving the loss of something sweet and tender and vulnerable, a kind of childhood innocence that we have become estranged from  •  we learn over time to cover it up, to guard it and armor it and hide it away  •  for some people, that experience is over and done with, forgotten about and lost forever, but I think most of us have not really moved on from that  •  one could describe the path of dharma as one of recognizing or getting a glimpse of that tender heart, experiencing the pain of estrangement from it, and the longing to bridge that gap, to reconnect and re-integrate it  •  we’re not talking about returning to a naive innocence, but to an intelligent naivete — to a trust in our heart of hearts, which is our true nature.

Is there a way to make a sane relationship with our bad deeds and our regrets, to learn from them and to move on from them?  •  it’s not easy to face up to all that we’ve done; it’s not easy to find a way between wallowing in guilt and evading responsibility  •  in the Buddhist monastic traditions, there is a practice that addresses this issue  •  it’s assumed that over time we can’t avoid causing harm, but this practice provides a way of directly facing and working with the harm we have caused  •  the starting point is remorse; we feel bad about what we have done, and we want to do something about it  •  remorse leads us to the second step: acknowledging our harmful actions, confessing them, and seeking to purify them  •  the third step is making amends, counteracting the harm we’ve done by doing something beneficial, which could include asking for forgiveness  •  acknowledging and working with our mistakes is so much better than just holding onto a big pool of regret  •  we can include everything, all of our experiences, to the enrichment of our journey.

It may seem odd to talk about the benefits of “don’t know mind” in a tradition that places such value on learning and on study  •  it also may seem odd because in the Buddhist tradition there is a great deal of discussion about ignorance and delusion, and the harm that comes from lack of knowledge, lack of awareness, lack of critical thinking  •  so how is don’t know mind different from delusory mind or ignorance? • the main difference is that don’t know mind is about opening out, whereas ignorance is about shutting down  •  Trungpa Rinpoche warned about developing a mind like an iron kettle, as though we could pour all sorts of teachings into that kettle and hold tight and have them as some kind of a possession  •  he taught that the proper way to relate to learning as having a mind like a sieve, where you don’t hold onto anything  •  it points to a paradox: with awareness, you can be so sharp, so on the spot, that you don’t have to hold onto anything at all.

The teachings of the Buddha are often divided into three components: intelligence or discriminating awareness; discipline; and meditation  •  there can be so much emphasis on sitting practice that there is less discussion of the importance of cultivating knowledge and discipline — what it actually takes to put the teachings into action in our everyday life  •  being able to observe what is going on with some precision and insight is extremely important; this includes ordinary knowledge, self-knowledge, and psychological knowledge  •  Trungpa Rinpoche pointed out the difference between discriminating awareness and comfort-seeking mind  •  he talked about the earthy quality of discriminating awareness, in contrast to the dreamy quality of trying to escape and go somewhere else  •  we have all sorts of ways to try to make ourself cozy and comfortable, but they are missing the point; comfort-seeking mind is not about enhancing the clarity and precision of our awareness, but about blanketing it in a kind of cozy cocoon.

Buddhism’s emphasis on facing the reality of suffering could lead to the perception that the Buddhist path is only focused on what’s wrong; but the Buddha also taught how to free ourselves from suffering • facing the reality of suffering straightforwardly can actually be a tremendous relief • when I first encountered Buddhist teachings, I never went to a talk where people didn’t just burst into laughter from time to time • there was a sense that you could laugh and find humor and lightness, even when discussing the heaviest of topics • joy is an essential part of Buddhism; it is a hidden gift within the sometimes difficult discipline of meditation practice • but joy’s twin is doubt—the doubt that we can do it • joy and doubt arise together and counterbalance each other • if we get carried away by the joy of discovery, we can lose our ground; but if we’re just wallowing in doubt and distress all the time, we can begin to feel like giving up • so doubt arises as a kind of playful interruption; as we gradually begin to trust ourselves more, we become more grounded in a kind of quiet joy.

Meditation practice doesn’t happen in a vacuum; it happens in the context of our life, and our life situations can vary tremendously  •  in extreme situations it can be easy to lose our connection to practice  •  one extreme is when our situation is really cozy and going really well  •  the other extreme, which I would like to focus on here, is when our lives take a dramatic turn and we are faced with dire situations of pain and loss  •  the idea is to bring our practice to bear, no matter what the situation is  •  there’s a saying that goes “whatever you meet, join with practice”  •  this does not mean laying on some kind of idea of practice as a band-aid to avoid the harshness of the situation; it means that our practice cannot be separated from the immediate experience, from each moment, no matter how painful or difficult that experience may be  •  mindfulness practice trains us in the ability to bring our minds back so we can face what’s happening on the spot  •  the practice of cultivating loving kindness and compassion allows us to make a deeper connection with others through our own pain.

Buddhists are always talking about awakening, but what does that actually mean?  •  Trungpa Rinpoche taught that what is being awakened are our “enlightened genes” — a term which implies that awakening is somewhat natural, somewhat part of our makeup  •  sometimes Tibetans use the analogy of an acorn: if you try to get an oak tree by planting a bean seed, it will never work; but if you plant an acorn, you get an oak tree, not anything else  •  in the same way when you plant a human, you end up with an awakened being  •  there are two traditional signs that our enlightened genes are awakening: the first is that we become more kind; the second is that we become less deceptive  •  there are also two traditional signs that indicate our enlightened genes are not being awakened: the first is being unable to react to suffering; and the second is having a kind of a pettiness of mind  •  so if you really want to look for signs of progress on the path, don’t look so much for how much you’ve learned, how clever you are, how many hours of sitting you’ve done  •  in this teaching it’s said to look for simple things: your level of kindness, your level of straightforwardness and truthfulness, your ability to react to suffering, and your willingness to extend your vision further.

In this episode we will be looking at the obstacles we might encounter in trying to awaken our enlightened genes, as well as situations that support their awakening  •  Trungpa Rinpoche called the first obstacle intrinsic slavery: we become slaves to our schemes, to our work, to our possessions  •  the second obstacle is being unaware: having a limited kind of awareness which does not look beyond the superficial level of things  •  the third obstacle says that enlightened genes won’t awaken in the midst of evil actions or harmful behavior  •  the fourth obstacle is sleepiness, which is similar to a lack of awareness, but it also has a quality of being dull and drowsy  •  there are two conditions that are conducive to awakening enlightened genes  •  the first is waking up at the right time, which points to creating outer conditions that sustain our practice and cultivate our awakening  •  the second is taking an interest in dharma practice  •  the idea of enlightened genes is that they’re there, but they don’t always show themselves until the conditions are right, until obstacles are removed.

Today we are exploring four traditional methods or practices we can use to awaken our enlightened genes  •  the first method is cultivating loving kindness, or maitri, which is a key theme in the mahayana; it is connected with the wish that all beings be happy, and that includes you  •  the second method is cultivating compassion, or karuna  •  while loving kindness looks into the nature of happiness, compassion looks into the nature and causes of suffering  •  the third method is cultivating sympathetic joy — a joy based on appreciating others’ happiness and accomplishments  •  the fourth method is cultivating equanimity — cultivating an even mind, a grounded mind, a magnanimous mind; we deal with each experience equally with no bias  •  these four methods — kindness, compassion, joy, and equanimity — are gentle, but they are powerful methods for awakening our enlightened genes.

Buddha nature, or “enlightened genes,” isn’t something outside of us that we need to construct or to import  •  it is a force of awakening that is within us, and it is quite simple and quite natural  •  it is like the strong determination of children to learn and to develop; it’s almost a kind of discontent looking to awaken  •  traditional texts point to this inherent nature as the root cause of awakening  •  the second cause of awakening is the pivotal point where that cause from within meets a cause from without—when you meet a teacher or a spiritual friend, someone who recognizes this quality within you and mirrors it back to you  •  that meeting point is extremely important  •  the third cause is the confidence that ensues from that meeting point, the confidence and trust in your own nature  •  the fourth cause is discriminating awareness or wisdom-insight; it is the insight that cuts through the fog and the distractions that cover over our inherent nature  •  this wisdom cuts through false identities and fixations, disassembling the solid walls of ego that alienate us from our true nature.

I find it inspiring to discover wisdom in the midst of so many ordinary stories, even simple children’s stories  •  the Wizard of Oz is one such story  •  the main character is Dorothy, whose life changes completely when she is swept up in a tornado and lands in a magical place called Oz  •  there she embarks on a journey of discovery, accompanied by her little dog Toto and three companions: a scarecrow, who is looking for a brain; a tin man, who is looking for a heart, and a lion, who is looking for courage  •  together, they follow a path called the yellow brick road, said to lead to the wizard himself — someone who can can give them what they feel they lack  •  but when the trio finally gets to the abode of the Wizard, they discover he is not the savior they were looking for at all; it was all just a show, a circus act  •  however, what the Wizard offered was actually better: he pointed out that each of them already possessed what they were looking for  •  I refer to this kind of twist as Buddhist humor: you need to follow that yellow brick road, go through all of its adventures and challenges, to realize you didn’t need to do it  •  that’s a perfect example of Buddhist humor — and a perfect example of how a teacher points out to the student their own nature.

Today’s topic is perception, how we see our world  •  each of us sees things a little bit differently, and optical illusions highlight this fact  •  in one well known optical illusion, some people see a chalice, while other people see two women facing each other  •  which is it?  •  you might see a chalice when everyone around you sees two women  •  the problem begins when we take our version as solid and real, when we clamp down on our particular way of viewing the world and close our mind to any other possible options  •  it’s humbling to recognize that everything we see is from our particular point of view, but there’s also something very liberating in recognizing the power of our perceptions: there’s a freedom in knowing that how we perceive things is not fixed  •  when we begin to see through this pattern of assumptions being taken as reality, we see openings, we see possibilities  •  there’s room to connect with others because we don’t start with the assumption that they’re in the same world as we are  •  we recognize that we’re in different perceptual realities, and we can use that understanding to connect at a deeper level.