photo challenge: up

sounding in the trees

rising toward the sky-

a bubbling spring

                              ~Sogi (1421-15020)*

A WordPress new post specifically created for this week’s photo challenge, a picture which means UP!

source:

Haiku Before Haiku

Trans:  Steven D Carter

spring’s awakening

hazy or not, 

come out of the clouds,

spring moon!

                                                                                             ~Reizei Tamesuke (1263-1328)

weekly photo challenge: change

In a new WordPress post created for this week’s challenge, share a picture that says CHANGE

the scarlet leaves of autumn

pale before the sight

of waving green rice fields ~ Kikusha-Ni

 

frost on grass

a fleeting form

that is, and is not ~Zaishiki

fallen blossoms

within each person is a flower

within each flower

there is a seed,

a word

Ah, the deep woods -

so quiet one can hear

blossoms fall. ~Shinkei

mental hindrances V

I once saw a dancer on stage sit in the meditative posture …

In a few seconds, thoughts of passion began to arise.  The dancer moved through the process, becoming more and more frenzied as just a tiny glimpse of passion began to escalate until it was a full-blown sexual fantasy.  Then a small bell rang, and a calm voice said “thinking,” and the dancer relaxed back into the meditation posture.  About five seconds later, the dance of rage began, again starting as a small irritation and then exploding more and more wildly.  Then came the dance of loneliness, then the dance of drowsiness, and each time the bell would ring, and the voice would say “thinking,” and the dancer would simply relax for a little longer and a little longer into what began to feel like the immense peace and spaciousness of simply sitting there.*

Over time, with consistent meditation practice,  one will begin to notice that the mind lessens its tendency to wander and remains more attentive to the object of concentration.  At the same time, there is an increased awareness of the body-mind relationship and an understanding of the multiple activities we undertake throughout the day to ease various discontents; that is, hunger, boredom, physical aches and pains, loneliness, inadequacy, worries, conflicts.   This opens the door to knowledge that the dynamics within our mind-body structure are not governed by our desires.  This is the beginning of insight into suffering.

What may interfere with one’s mindfulness practice is the hindrance identified as sloth and torpor.  This is a heaviness of mind equal to dullness, apathy, lethargy, or rigidity.  When one is overcome with lethargy it is like trying to see the life below the surface of a pond that is covered with moss and water plants.

To become mindful of lethargy one must first accept its arising without sinking into its heaviness with, “fatigue is rising within me.”  As it is abandoned, “fatigue within me is abandoned.” While it is fading, “fatigue is ceasing within me.”  When it is gone, “there is no fatigue present within me.”

To dispel dullness and drowsiness it is suggested that one visualize a brilliant ball of light, undertake brisk walking meditation, reflect on death, or meditate with a firm determination to break through this mental fatigue.

*reference:

Pema Chodron

When Things Fall Apart: Heart Advice for Difficult Times

mental hindrances IV

As long as we have some definite idea about or some hope in the future, we cannot really be serious with the moment that exists right now.  You may say, “I can do it tomorrow, or next year,” believing that something that exist today will exist tomorrow. Even though you are not trying so hard, you expect that some promising thing will come, as long as you follow a certain way…there is no way set up for us.  Moment after moment we have to find our own way.  Some idea of perfection, or some perfect way which is set up by someone else, is not the true way for us.*

A heart and mind overwhelmed and lost within clouds of uncertainty and confusion will be hindered in developing clarity regarding personal life goals and will often find that they have, once again, failed to follow through with a personal commitment with self or others.  There is an anxiety that arises when one feels pulled in two opposite directions especially those associated with expectations of self regarding family and friend roles/responsibilities that run counter to employment/financial security.  When one’s mind is clouded gray by shades of confusion it is like seeing one’s reflection muddled by internal conflict and mistrust.

Our mental qualities color the way we see the world; therefore, they are an integral aspect of our nature.  Within Buddhist thought, these qualities are identified as either detrimental or beneficial.  They have the potential to torment and comfort our minds and by extension people within our field of connection.

The importance in acquiring and using techniques that assist with the removal of detrimental thoughts is found within the analogy of the dandelion.  That is, when thoughts arise seeds burst free like the wished-upon dandelion and replant themselves in our mental mind stores.  Therefore, it is recommended that repetitive unwholesome thoughts be removed as if they were weeds by: embracing small incidents of positive memories, reflecting upon the negative consequences of these thoughts, shifting attention to specific body movements, letting go of the thought, and pushing them away.

To contain uncertainty and confusion, one must first note its arising as it is appearing, “indecisiveness and dividedness is rising within me.”  As they are abandoned, “indecisiveness and dividedness are abandoned.” While they fade, “indecisiveness and dividedness are ceasing within me.”  When they are gone, “there is no indecisiveness and dividedness within me.”

When indecisiveness and dividedness cloud the intention within one’s meditation practice, they are most effectively countered through the connection with a qualified teacher, an investment in time to study, as well as time engaged with noble friends and suitable conversations.

*reference:

Zen Mind, Beginner’s Mind

Shunryu Suzuki

light of right understanding

May I find the Courage and Strength

to withstand the crumbling of my delusions

so that the light of right understanding

guides me on a life path absent of

greed, anger, and ignorance. 

mental hindrances III

don’t swat the fly

who begs your pardon

wringing his hands and legs ~Issa*

The arising of ill will hinders one’s interactions with self and others. Ill will is a synonym for aversion.  It is felt as hatred, envy, anger, self-pity, and resentment.  It is seen in the repulsion we have towards others, objects, situations, and ourselves.  An introspective mind that is overcome with ill will can be equated to a person looking for her reflection in a pot of boiling water.

The goal of metta meditation (a meditation of loving-kindness) is to wish happiness for all beings.  This practice begins with first extending love to one’s self by saying, “I will rid my mind of anger, hatred, ignorance, fear, greed, and craving.  I will make my mind clear, fresh and pure.  Like a transparent window is my mind and I pour out thoughts of love and kindness to myself.”

The practice moves you to another as you recall a mental image of someone dear to you.  Imagine yourself within their being, feel his or her personality, enter your own being and direct loving-kindness into the mind and heart of that person.  Repeat this with other people with whom you feel emotionally close.  In time extend this warmth and kindness to others in your life; for example, people who live in your neighborhood, the grocery clerk, your co-workers, and eventually all beings on earth and beyond.

If you find during this practice that disturbing thoughts and feelings arise in conjunction with an image of a person, take this as a message that it is not the right time to extend loving-kindness to this particular person. With soothing self acceptance, return to extending warmth and loving-kindness to your self.

I find it amazing to acknowledge the strength by which our ego holds onto our feelings and beliefs as if they were objects to possess or tangible entitlements to protect despite their potential to consume or destroy.  It is as if feelings have the creative ability to create story lines and to take our mind hostage while formulating validation, rationalization, and justification for their continued presence.  For example, anger once awakened by other feelings—such as, pride, jealousy, fear, or grief—seems to have an uncanny ability to recall historical events to justify its continued presence as well as to drawn upon an unlimited supply of resources to insure its survival.

To become mindful of ill will one must first discern it arising without acceptance of its justifications with, “ill will is rising within me.”  As it is abandoned, “ill will within me is abandoned.” While it is fading, “ill will is ceasing within me.”  When it is gone, “there is no ill will present within me.”  To ease anger and ill will, one is directed to meditate on loving-kindness.

 cited in:

Inch by Inch

trans: Nanao Sakaki

 

mental hindrances II

such quantities of wind

on the floor of a spacious

summer room –

and still not quite enough! ~ Issa*

 

I have come to understand that overtime my meditation practice will result in a greater awareness of the sublime states: compassion, loving-kindness, sympathetic joy, and equanimity.  With the comprehension of each of these sublime states and discernment of their unique qualities, my practice can be extended to include an intention to breathe in the understanding of a particular sublime state and to breathe out that same awareness.  Each in and out breath is co-joined with a mindfulness that is ardent, alert, and steady as well as absent of greed and suffering.

What often impacts my practice is one of the five hindrances, desire’s lure.  Desire pulls me away from my meditation intention of mindfulness as my attention is drawn towards that which carries an implied promise of pleasure or escape from the suffering within suffering.

William James noted that desire, wish, and will are states of mind common to everyone:  “We desire to feel, to have, to do, all sorts of things which at the moment are not felt, had, or done. If with the desire there goes a sense that attainment is not possible, we simply wish; but if we believe that the end is in our power, we will that the desired feeling, having, or doing shall be real; and real it presently becomes, either immediately upon the will or after certain preliminaries have been fulfilled.”[1]

The craving for sensual desire is understood as a yearning for sights, sounds, smells, tastes, and touches that are pleasant as well as a longing for wealth, power, position, and fame.  Craving is known by an addict as a need to find a substance that once promised euphoria and now only postpones suffering. It is known in the anxiety that comes with thoughts about losing what one has and the fear of the emptiness that follows a loss.   It is seen in the vague depression within boredom, which has the potential to either imprison behind walls of angry resentment or energize a life filled with excitement and challenges.  The Buddha noted that that the obtainment of that which we desire has the potential to be like easing thirst with salt water, the temporary relief returns with thirst multiplied.

When our minds are filled with desire, it is like trying to focus upon one’s reflection in a bowl of water filled with multi-colored precious stones.  That is, when we are overpowered by desires and cravings, we are not able to foresee consequences and become limited in our ability to recall learned moral lessons. It is suggested that the meditation on impermanence may assist with containing the pleasure-seeking mind. To remove the desire for excitement and new experiences one is encouraged to mediate on impure objects, to guard the sense doors, to eat in moderation, and to engage in noble friendships and suitable conversations.

To effectively contain desire one must first acknowledge its presence without distraction by noting, “pleasure seeking is rising within me.”  As it is abandoned, “an intention to experience desirable experiences is abandoned.”  While it fades, “an intention to experience desirable experiences is ceasing.”  When it is gone, “there is no intention to experience desirable experiences within me.”

*cited in:

The Year of My Life

Trans: Nobuyuki Yuasa

---

[1] William James, The Principles of Psychology, (New York, 1890), 486.

photo friday: distance

The distant mountains

in your eyes

Mr. Dragonfly ~ Issa*

*cited:

Inch by Inch  45 Haiku by Issa

Trans:  Nanao Sakaki