I would like to question the validity of everything

(from one of my favorite passages of all time, anywhere)

Instead of trying to discipline the mind, bring it back forcibly and try to focus it on a point, why not be more friendly with the mind, and find out what it wants, why it wants, and where are the roots of the conflicting urges? You know, concentration and discipline have been the age old ways trodden by thousands and thousands. I am not questioning their integrity, the seekers, who were born through those centuries—I am not trying to criticize them.

But, being a religious person, I would like to question the validity of everything, and discover the meaning of everything for myself. That is the essence of religion, which is humility. Not to accept anything unless you understand the meaning there of, personally in your life. If you accept without understanding, you will be imposing upon the mind. And then you are neither true to the mind, nor true to the meaning. The essence of religion, which is humility, lies in uncovering the meaning of life, uncovering the meaning of every moment, learning the meaning of life for ourselves.

And therefore I say: why should discipline be necessary if we are friendly with our mind? Perhaps if we are friendly with the mind, if we watch the mind, if we understand the mind, if we let it wander, let it roam about wherever it wants, let it exhaust its momentum by wandering, without scolding, without praising, without condemning, it might exhaust its momentum and arrive at the simple, innocent silence. I would prefer understanding the mind, rather than disciplining the mind.

That understanding might create its own discipline, that is quite different. Understanding of mind awakens a new quality of attention, all inclusive attention, in which I am aware of the stimulus in the objective world; I am aware of the sensation it carries to the brain; I am aware of the brain cells getting tickled and stimulated, trying to interpret and translate the sensation according to its conditioning; I am aware of the nature of my reactions, how I am responding to that.

This awareness of the so called outward and the inward movement of life is meditation. The simultaneous awareness of the total movement is meditation. If I am aware of the nature of my reactions, and movement of my reactions, naturally that awareness will result in freedom from the reaction. I cannot stop the reaction, because the reactions have been rooted in the subconscious, in the unconscious. I cannot prevent, I cannot renounce, I cannot check them. But if I am aware, simultaneously of the objective challenge, the subjective reactions and the causes of these reactions, then it results in freedom. Then the momentum of reaction will not carry me over with it, but I will be ahead of the reactions. I will not be a victim of my reactions, but I will see them as I see the objective challenge. That for me is meditation. All inclusive attention while moving in life. 

—Vimala Thakar, Mutation of Mind (pp. 121-122)

dhammaeverywhere: Interest in the activity of the mind (9) Why are you aware? Don’t forget what you are doing, don’t forget why you are doing this. What is the state of your observing mind? You are cultivating awareness and watching continuously. This is moment-to-moment cultivation. The meditating mind must have the right attitude. The practice must be done the right way. Experience is always happening. What [background] idea do you have in your practice? What state of mind are you watching it with? What point of view are you looking at it with? When you are not expecting anything, when you don’t want anything, at that time, understanding can arise. —Sayadaw U Tejaniya, Dhamma Everywhere (p. 99) (photo by Malaysian Yogi) It is amazing to me that three years ago I was listening to this teaching in the morning in the meditation hall and then listening, and listening, and listening in my little dormitory room at night and transcribing these very words…Reblogging them now. It seems unreal. So grateful for all these opportunities!
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dhammaeverywhere:

Interest in the activity of the mind (9)

Why are you aware? Don’t forget what you are doing, don’t forget why you are doing this. What is the state of your observing mind? You are cultivating awareness and watching continuously. This is moment-to-moment cultivation. The meditating mind must have the right attitude. The practice must be done the right way. Experience is always happening. What [background] idea do you have in your practice? What state of mind are you watching it with? What point of view are you looking at it with? When you are not expecting anything, when you don’t want anything, at that time, understanding can arise.

—Sayadaw U Tejaniya, Dhamma Everywhere (p. 99)

(photo by Malaysian Yogi)

It is amazing to me that three years ago I was listening to this teaching in the morning in the meditation hall and then listening, and listening, and listening in my little dormitory room at night and transcribing these very words…Reblogging them now. It seems unreal. So grateful for all these opportunities!

Reality is “not totally one,” but it is “not totally two,” either! All things, events, persons, and institutions, if looked at contemplatively (non-egocentrically), reveal contradictions, create dilemmas, and have their own shadow side. Wisdom knows how to hold and to grow from this creative tension; ego does not. Our ego splits reality into parts that it can manage, but then pays a big price in regard to actual truth or understanding.

[…]

Only the contemplative mind can honor the underlying unity (“not two”) of things, while also work with them in their distinctness (“not totally one”). The world almost always presents itself as a paradox, a contradiction, or a problem—like our themes of “action and contemplation,” “Christian and non-Christian,” or “male and female” first did. At the mature level, however, we learn to see all things in terms of unitive consciousness, while still respecting, protecting, and working with the very real differences. This is the great—perhaps the greatest—art form. It is the supreme task of all religion.
Richard Rohr, June 30, 2012
The objective of science is life, and the objective of wisdom is death.

Science says: ‘We must live,’ and seeks the means of prolonging, increasing, facilitating and amplifying life, of making it tolerable and acceptable; wisdom says: ‘We must die,’ and seeks methods that prepare us to die well.

Miguel de Unamuno

El objeto de la ciencia es la vida, y el objeto de la sabiduría es la muerte.

La ciencia dice “hay que vivir”, y busca los medios de prolongar, acrecentar, facilitar, ensanchar y hacer llevadera y grata la vida; la sabiduría dice “hay que morir”, y busca los medios de prepararnos a bien hacerlo.

I heard this in a palliative medicine presentation today and absolutely love it. I find it to be totally life affirming! That is, to die well is to live well.

Taste of Dhamma (2)

dhammaeverywhere:

Most people in this world like to enjoy the taste of good feelings or sensations.

It is said that among all tastes, the best taste is the taste of Dhamma. The taste of Dhamma is not just a feeling of peace-it is the supreme taste of knowing and understanding.

You need to taste the full flavors of Dhamma: Of knowing, of awareness, and of understanding.

—Sayadaw U Tejaniya, Dhamma Everywhere (pp. 95-96)