Finding Our Way







The sign said be non ¡V violent, and it helped me

understand a wiser and better way to be.



Another sign said be content, and it helped me

understand a wiser and better way to be.



Another sign said less greed, and it helped me

understand a wiser and better was to be.



In trying to find a better way to be, or finding our

way, directional signs are there to assist us, to

guide us.



Many do not see any reason to find a better way.



They have what they have thought is necessary in order

to live.



It does not mean that even though they have these

things, that they are living well.



We can have a job, a roof over our head, food, and

friends and money in the bank, but it does not always

mean that we are living well.



When we live well, we are free from many states of consciousness that limit us, or keep us in bondage.



So even with our material needs being met and wealth,

we still may have anxiety.



We may be very fearful of any change, or what we

perceive to be a threat.



We may endlessly worry, about this thing and that, and

in that tendency, also be cultivating other tendencies

that grow from worry.



Impatience, getting angry easy and poor concentration.



There may be an inconsistency in one¡¦s thoughts, and

mood and energy swings.



I often remember a Yoga student that I had for a short

period of time in Malaysia, who had wealth, and had

friends, who told me that she ¡§had to worry¡¨.



Really, what we have to do is be mindful, relaxed and concentrated, so we do what needs to be done, with a minimum of worry, anxiety, and resentment.



It is hard for some of us to see that our duties, responsibilities, chores and errands are really gifts.



If we can see them in this manner, we may have a

better attitude to performing them and perform them

more efficiently.



The various concepts, attitudes and actions that make

up what we frequently think of as being spiritual

teachings offer us directional signs that point us in

a way to get to that state, where we do have less

worry and anxiety.



When these directional signs are put together, or

looked at together, they can be thought of as a

wonderful guidebook and map, that leads us somewhere

where there is joy and warmth.



And in order to get there, we do not really have to go anywhere, except understand and apply.



When we are doing our daily duties, responsibilities

and activities, they provide an opportunity to apply

these things.



This is one reason why we can refer to them as being

gift.



Another reason we can think of them as being a gift is

because even though we may curse them, we still have

the ability to do them and grow from them.



Some of us have lost mindfulness of the many people in

this world that do not get to experience these gifts.



The villager with no water in Nepal.



The crippled and maimed man, woman or child in

Cambodia, Afghanistan or Sierra Leone.



The victim of sexual exploitation in India, The

Philippines or Thailand.



The lost or abused man, woman or child in our own

culture, society and country.



Our understanding of their suffering, should be making

us more appreciative of what we have.



That is when can better see things as gifts.



The directional signs, guidebooks and maps to getting

us to a better place mentally and physically are quite

similar in their content and suggestions.



They contain the three concepts and actions mentioned

above.

When we practice non ¡V violence, we show, if not

kindness to another, then at least patience and

tolerance.



But violence is very subtle, and though we may not be

doing one physical harm, which is how we usually think

of non ¡V violence, we may be violent to them in our

thoughts and words.



We may gossip about them or slander them behind their

backs.



We may habitually criticize, ridicule and judge them

in our thoughts, without being able to see their good

points, their spiritual attributes or their suffering

and confused feelings that have led them to behave in

ways that we have an aversion to.



But non ¡V violence has another element to it, that we

are not always mindful about.



That is in violence to oneself, and this comes about

in so many ways.



We feel and think that we are inadequate to the task

at hand, be it big or small.



We feel and think that we may not, or can not be loved

and respected by another human being.



We feel and think that we will fail in any endeavor we

try.



With contentment, we better appreciate those physical

and mental gifts and attributes that we have been

given, and learn how to work with them.



Do we need a big car, a big house, lots of clothes and servants, and to be invited to all the most fashionable social events and parties, or do we just need the love and respect and understanding of a few people, but most of all the love and understanding and respect of ourselves?



Can scripture and teaching and the body, breath and

mind give us a greater contentment then the material

aspects of life?



Yes, if they are read, understood, and applied in a

skillful manner.



What about non ¡V greed?



It has always seemed to me to be closely related to contentment. There is non ¡V greed when we have understood and cultivated contentment, and there is greed when we have not understood and cultivated contentment.



Do we need another pair of shoes, another dress or

pair of pants, car, house, wife, and the list can go

on and on.

These three directional signs do assist us in finding

a better way, or for some, finally finding their own

way.

As a form of light punishment, in some state prison

systems in the United States, inmates are put ¡§on the

wall".



It is an interesting form of punishment, as an inmate

must stand in front of the wall, looking only at it,

for a certain period of time.



I guess it’s purpose is to remind them that they are

in prison, that they can be punished at any time, that

looking at the wall deprives them of chasing whatever entertainment and pleasure that they do derive from their own life in prison, and that it is immensely boring.



I was thinking about this recently, as I had a group

of yoga students go ¡§on the wall¡¨ during our

practice session.



What was the purpose of this?



There were two that were immediate to the day’s

practice of Hatha Yoga.



One is that a wall provides a lovely prop and support

in order to learn and develop the ability to perform

certain postures.



When doing the extended triangle pose, we can use it

to cushion and firmly support the extended leg that

has the foot at a 15 degree angle in, using the

floorboard as the support, while the other leg is

extended away from the wall.



If we put our whole back against the wall, and do the

triangle posture, we can use the surface of the wall

as a way to be mindful of if we are keeping the whole

back straight and in alignment, instead of sticking

the buttocks out as many people do when they try to

fully extend into the posture, getting their

descending hand down to the ankle or floor.



When facing the wall or standing alongside the wall,

we can use it to assist us in coming into the eagle

posture, tree posture or other one - legged poses.



We have all probably experienced that when our eyes

wander, our concentration can be lost and it is more

difficult to maintain the posture, especially one ¡V

legged balancing poses.



So, if one is facing the wall, there is less tendency

of the eyes to wander, as there is nothing for them to

wander to.



So, in addition to using the wall to do the triangle

posture and support us as we achieve the balance and

strength to do one ¡V legged postures, it also serves

as something that limits our tendency to let the

senses run wild, here and there.



Many of our mental states are rooted in how we

perceive things through our eyes. Our desires and our apprehensions all seem to have their roots in our eye gate.



By denying ourselves the ability to perceive things

through the eye gate, we can be also lessening mental fluctuations that are deeply embedded and part of us, and manifesting themselves in ways that may be unwholesome and unskillful.



With this in mind, we can better understand the

reasons for and benefits from closing our eyes during relaxation or meditation practice.



Another good use of the wall is to develop a degree of flexibility in the lower back and legs so we can go into the plough and shoulder stand with less difficulty.



This is also a good way to relax when one is tense or

tired.



We do it by sliding the buttocks up against the base

of the wall, and resting the legs on the wall facing

upwards.



In this way, we are not under any uncomfortable strain

and the wall does the work for us.



I was wondering this morning what would be the

reaction of the prison guards and prison authorities

if when they put inmates up against the wall, they

started using the experience as an opportunity to work

on their body and mind through the postures and

techniques of Yoga.



This calls our attention to one of the great benefits

of understanding Yoga and the techniques and practices

that make it up.



It can be applied anywhere, at anytime.



Like many of the people who are taking the time to

read this, I to have gone to my practice at strange

times and in strange places in order to use the time

and experience in a more skillful way.



A 2 a.m. in the morning at the airport in Sri Lanka,

while waiting for my plane to depart.



At the back of the plane near the lavatories, on a

long flight from Bangkok to Brisbane.



In front of a bus, while at a rest and eating stop on

the road to Bangkok.



At a train station, while waiting for the train to

arrive.



At a bus stop in Bangkok, while waiting for the bus

that would take me home to arrive.



Sitting in front of a television during a commercial.



A few moments ago, when my computer froze.



When we know, understand and apply these teachings and practices, both mentally and physically, we can use and apply them anywhere as a way to get greater insight from whatever our experience may be.



What about the mental practice or something less overt

then the physical postures.



It is not uncommon or unlikely that one might feel shy

or self ¡V conscious, doing them in public, in the

places and situations as I have mentioned above.



Make the breath equal, three in, three out, while on a

bus or plane, watch it like this for an hour, just

three in, three out.



How about reflecting on others in the same

environment, and doing a loving kindness meditation,

hoping that they can achieve the happiness that they

desire.



We can practice what we have learned, overtly and

subtly, regardless of where we are and what we are

doing, anytime, and anyplace.

Attacking and Alleviating Pain Through Performing Yoga
Postures with The Body

The Yoga Sutras of Patanjali are considered to be one
of the major scriptural authorities regarding the
teachings and disciplines of Yoga.

They contain a comprehensive look at what Yoga is, why
and how we practice it, and what we gain from such a
practice.

An important and interesting scripture of Patanjali’s
Yoga sutras is contained in chapter 1, verse 31 which
states that “pain, despair, nervousness and hard
breathing are the symptoms of a distracted condition
of mind”.

This scripture is also put forth in another
translation as “sorrow, despair, unsteadiness of the
body and irregular breathing further distract the
citta”. “Citta” is a Sanskrit word that means mind or
consciousness and is commonly seen and used in both
Yoga and Buddhist teachings.

Various commentators make a differentiation as to
exactly what these states of being are caused by, some
saying that they are caused by other states of being,
while some say that they act independently.

Such a discussion is not really one that is important
to pursue for lay people, though the teachings
themselves as put forth in this scripture are useful
for us to understand.

The “pain” that is referred to here is one of mental
origin and can consist primarily of one state, such as
worry or depression, though more likely this pain is
caused a combination of conflicting and confusing
states, such as stress, anxiety, worry, fear, languor,
and attention disorders.

Because of chronic pain, we can reach a state where
despair takes over. When we become despairing people
it is hard to find a permanent and healthy state that
cures us of this and instead we look for happiness
through sensual pleasures. This can lead to unhealthy
sexual addictions and practices, and a habitual use of
drugs, drinks and other stimulants, in addition to
other tendencies on a mental, verbal and physical
plane that do not make us healthier and happier.

Because of chronic mental pain and despair, our
breathing becomes shallow and unhealthy and eventually
our posture becomes one that is not conducive to
healthy living.

When we start to learn and practice Hatha Yoga, Hatha
Yoga being a system of physical postures, breathing
and cleansing techniques, meditation and moral and
ethical disciplines, we are staring to both attack and
weaken these states of pain, despair, poor breathing
and unsteadiness or trembling in the body.

Those who teach or have any kind of short or long -
term experience with the postures of Yoga will attest
to the fact that they work to steady the body in a
number of ways which then leads to healthier
breathing.

With this new found steadiness of body, and breathing
that is naturally deeper and smoother, states of mind
that consist of despair or lead to it are gradually
weakened and can eventually be alleviated.

It is both useful and important to know and
understand, and experienced Yoga teachers will also
attest to this, that these “distracted condition of
mind” are liable to be experienced by people from any
culture, country, society, religion and economic and
social background.

Our personal experiences with life and teaching and
just a look around our own community and country
through the daily news will show us that despair and
the consequences of such a thing are not dependent on
where one lives or how much money and security they
have.

This writer’s own experience of teaching Yoga for over
ten years to people of a variety of nationalities,
religions, and ethnic, social and financial
backgrounds has proven to him that such a thing is
true.

In fact, it has seemed that many times those who live
in luxury and with money, material comfort and
convenience, and a lot of free time, are more prone to
chronic mental pain and despair then those who have
had to work in a hard and focused manner for their
daily needs each day.

Regardless, if one makes an effort to learn and
practice the postures and breathing techniques that
make up the science of Hatha Yoga, the breath and body
will function in such a way as to work, in addition to
meditation and the other morals and ethics of Yoga, to
weaken and alleviate despair and states and conditions
of mind that cause pain.

The Wisdom of The Buddhist Teachings: The Hindrances
and Our Health

We can teach about and explain the Buddhist teachings
and disciplines in different ways depending on what we
think is most important or suitable to our students
and their interest, level and ability to understand.

Other factors such as the environment and situation in
which we teach and the amount of time available will
also influence what we say and how we say it.

Some teachers may emphasize the importance of
meditation, while others stress the need for
compassion in all situations and to all people.

Ajahn Chah, a forest monk of both great humility and
repute in Thailand some years back always emphasized
right speech to the lay people who came to see him, as
he knew that they did not have the capacity, interest
or time to devote themselves to meditation.

He recognized that speech is something that has great
power over the present and future actions of both the
person who says things and those people that he or she
may say things about.

An approach that this writer has used with some
success in making individuals more mindful about
Buddhist teachings and disciplines is to make them
aware of what those things are that the Buddha teaches
us are the causes of our suffering.

These are the mental defilements, known as the
kleshas, and their offspring, the mental hindrances.

In teaching the mental hindrances to people and giving
examples of how they create problems, individuals are
given a good foundation for their understanding and
practice of Buddhism, as they see what it is that they
must work against and try to both weaken and destroy.
It allows us to clearly see what and who the enemy is
and we find something that has always been the case
throughout the history of mankind, that being that
these things are within.

The hindrances are fivefold. They are sensual desire,
ill – will, restlessness and worry, sloth and torpor
and doubt.

Since in these modern times we have a deeper
understanding of the relationship between our states
of mind and our health, and we are also more likely to
accept such a thing, we can see that these hindrances
can create a range of both physical and behavioral
problems and disorders which may in the long - run
compromise and harm our health.

A physical problem can be something such as high blood
pressure, diabetes, chronic tension and migraine
headaches, constipation, excessive anxiety and worry,
and backaches, among other things.

Behavioral problems can be something such as chronic
overeating or using food as an escape from
uncomfortable states of mind and feelings, daily,
excessive and habitual use of drugs and alcohol,
compulsive and obsessive shopping, tendencies to
sexual promiscuity and using sex as an escape from
uncomfortable states of mind and feelings, engaging in
sexual activities that demean or harm other people
physically or mentally, excessive television viewing
and chronic and addictive attitudes to gambling, among
others.

There is a relationship between the play and
fluctuations of the defilements and hindrances and our
mental and physical health and our behavior.

Sensual desire can lead to attachments and obsessions
that create addictions or a lack of feeling of peace
or satisfaction unless we are engaged in a specific
action or activity.

Ill – will can create tendencies to hostility, fear
and anger that bring about disharmony within and in
our relationships with others. It is easy to see how
we can act on that in ways that will only be harmful
to all.

Restlessness and worry keeps us from finding focus and
peace at the moment and applying ourselves to things
that can bring us both joy and a development of our
mind and consciousness. It can keep us from educating
ourselves and instead allow us to think that lazy and
restless acting and living is somehow worthwhile to
pursue or overindulge in.

Sloth and torpor keeps us from doing things that need
to be done and many times if we do do those things, we
do them with an air or feeling like we are being
victimized, or with resentment, or even anger. In
addition we may not do them as well as we should or
could do them. We may also find ourselves needing
stimulants such as drugs or alcohol in order find
peace or enjoyment in life.

Doubt can keep us from finding the esteem and
confidence within that many of us need to live life
with a focused and enthusiastic purpose. It also does
not allow us to work or live based on a set of healthy
and constructive values, instead making us cynical or
people who do things only based on our moods and
feelings of the moment.

Any of these states of mind and consciousness can
bring about an over or under stimulation of our
nervous and endocrine systems which can affect both
our health and behavior in a detrimental manner.

In learning and studying about, and dealing with the
play of the hindrances, we benefit when we understand
two other points. The first is what we achieve from
such an effort, and perhaps more importantly how we
minimize their affect on us in a negative manner.

The main weapon for combating the play of the
hindrances is mindfulness, a state of mind that we all
possess but one that is both compromised and
strengthened though our actions each day.

We have to work to cultivate mindfulness.

This cultivation occurs through study and reflection
in addition to the performance of various actions on a
mental, verbal, physical and behavioral level.

We achieve and strengthen it through meditation, the
performance of Yoga postures and other Yoga
techniques, compassion and loving - kindness to other
people, healthy and respectful relationships and
interactions with others, and a wise and balanced use
of our free time and energy.

To understand and see the play and fluctuations of the
hindrances is an important stage to achieve in our
practice of Buddhism.

In achieving such a thing and applying mindfulness to
stop their movement is something that truly works to
bring about the purification of mind and consciousness
and the accessing and cultivation of concentration,
tranquility, balance, insight and wisdom.

On a more desirable, practical and understandable
level for some, it allows us to live a more mentally,
physically and behaviorally healthy life.

The two attached charts may be helpful for some in
developing their understanding of and ability to deal
with the hindrances.

Do You Mentally and Verbally “Rough Up” Other People?

A recent speech given at a conference of Catholic
Bishops in the United States called attention to
something that many doctors, mental health
professionals, sociologists, and Buddhist and Yoga
teachers have been mindful about for some years, that
being that within the spirit of free expression and
debate that we have, we have also become people who
can be very mean - spirited, negative and at times,
downright abusive to and about our fellow human
beings.

Perhaps somewhere along the way in the development of
our society, country and people, we have started to
think of such an action as being good - natured fun or
just a habit that we all engage in.

Some people think that it is better to attack another
person before they have the chance to do such a thing
to us.

Yoga and Buddhism teach and ask that we practice a
number of disciplines in thought, word and action that
do not allow us to engage in any kind of roughing up
of other people.

Non – violence, loving kindness and compassion are all
designed to bring us to a state where any tendencies
to mental and verbal ill – will are destroyed.

When there is ill – will in our thoughts and words, we
will not be at peace with ourselves, therefore
compromising our ability to be healthy and happy as
individuals, and we will hurt other people, sometimes
in ways that we are not fully mindful about at
present.

Can an unkind thought and word now cause unhappiness
and depression in another in the future? Most people
would say that it is true, either in their own life or
in the lives of others they have met and known.

It is understandable that in these hectic, confusing
and anxious times, our mind can rush to a state where
we rough up other people mentally or verbally.

Our intention as Yoga and Buddhist practitioners is to
not add to the chaos, distrust, anxiety, fear and
anger that plagues mankind in these modern times, but
instead to silence tendencies to ill – will through a
mindfulness that is brought about and cultivated
through a study and understanding of the teachings and
disciplines of Yoga and Buddhism, and meditation.

We want to do our part to make the world a better
place and those people that we meet and know happier
and fulfilled.

We do not need to engage in the habit of roughing up
other people mentally or verbally.

Do We Really Have A Choice?

Somebody recently told me that he thinks Americans have a natural tendency to want to insult and criticize one another, both to their faces and behind their backs.

I guess there could certainly be a lot of truth to this remark.

Having lived in Thailand for a long time, I would add that it is common among the Thais also.

In fact, it seems to be part of all countries, cultures and societies.

May be it gives humankind a chance to let off their frustrations, or an opportunity to feel that they themselves are wise and special while others are not.

Perhaps it is part of a deeper malady or a technique to avoid looking at themselves.

If we feel that those members of our country, culture and society do habitually insult us and others, to our face and behind our backs, it can create a lot of other problems.

Can we be open about our feelings to them?

Can we allow ourselves to be vulnerable in what we share with them?

Can we trust enough to reach out and share, and ask for assistance?

If we think that we will be insulted, probably not.

It limits the choices that we are liable to make.

In fact, it may actually not allow us to be mindful of what our various options are and how we can pursue them.

Have you ever been ridiculed because of a thought or feeling that you had and shared with another?

If you were sincere in looking for feedback, perhaps sympathy, perhaps understanding, perhaps guidance, it can be a pretty disturbing experience when instead the response you are given instead makes you feel foolish or stupid for sharing whatever it is you have.

Have you ever been ridiculed because of a choice that you made, being made to feel stupid because of a change in work, or place of residence, someone you got involved with or a purchase that you made?

It can certainly add fire to the fuel of feelings such as disappointment, sadness and resentment.

But was the reality that you did not fully know all the things inside of yourself that you were capable of doing and then what was fully available to you?

For some, this can be a fact of their existence.

America, which is criticized by many throughout the world, offers great opportunities to individuals.

It offers much more then many of the countries in the world.

It offers chances for learning, experiencing and growing in ways that most people in the world can never even dream about.

And at the same time, one is able to do this in an atmosphere of convenience and comfort.

But at the end of the day, many seem to be in some anguish.

They see their choices as limited.

They are told they have to choose to be happy.

There may be some truth and wisdom to that point.

Again, like external choices about an education we want to receive, a place we want to work, a potential relationship or marriage partner we want to pursue, we need to know what we are capable of within, and what is available to us in the environment.

Many of the states of mind that we experience in life may become so chronic that we can not see the happiness option as one that is accessible.

Instead, it is easier for some to look for an experience that is sensually pleasurable.

Maybe having a drink or smoking marijuana among friends heightens the relaxed and pleasurable feelings of the moment, though another could be indulging in drinks and drugs because of loneliness, or to be accepted by others, or to escape from some state of consciousness that they can no longer bare, for the time being anyway.

The point is that our choices, our viable options are limited by conditions and conditioning.

If we feel that we are not capable of doing or achieving something, we may be afraid to even try or pursue it.

This is poor self – confidence.

If we feel that we are not handsome, or beautiful or intelligent, we may habitually look at others from a perspective of being inferior, or them as being superior, or their life as being better, more stable or more perfect.

This is poor self – esteem.

These two ways of being limit us, and can create conditions of consciousness that lead to more complicated states.

Envy, jealousy, lack of appreciation and lack of contentment are a few of these.

The option do be happy is now limited.

We see happiness as being dependent on a number of external elements, having what others have, being loved and respected in the same manner as we may incorrectly perceive them as having, having pleasure and fulfillment in all of our endeavors and experiences.

With the experience of life, we see that even those who have these things, have issues to deal with also.

What may on the surface looks like a happy and successful marriage is really one that consists of bickering and anger, or is shallow, lacking mutual understanding and respect.

What may on the surface look like a great job, has stresses, strains and politics involved, that effect the overall quality of an individuals performance and the performance of the company as a whole.

Who on the surface may seem self – assured and respected by his life and work peers, may battle with addiction problems, immaturity, anxiety and tendencies to rage and anger.

Our choices are limited by what we are mindful of being made available to us.

Our mindfulness is limited by our conditioning and how we treat ourselves on a daily basis.

How we treat ourselves on a daily basis has much to do with how we perceive ourselves, our degree of self – confidence and self – esteem and our ability to see clearly what we are capable of and what we want.

Many of the ways of the world, which we are told will bring us certain feelings within ourselves, or admiring glances and words from others do not bring that at all.

The whole field of advertising and how it is practiced may be one of the great demons in the history of mankind, as to how it manipulates and deceives humankind into thinking they need something in order to be accepted, loved and fashionable.

Certainly, it does not want to make us mindful of things that go against its purpose, which is to buy whatever is being advertised.

Advertisements regarding smoking and alcohol, among others, are trying to sell us a feeling.

A feeling about ourselves, a feeling about how we relate to others, and a feeling about how we perceive them as relating to us.

We are so attached to these feelings.

We search out the good ones, and grow despondent when we experience the bad one.

And they both can confuse us and keep us in a state of endless delusion.

And in experiencing them both we can get into some very unskillful ways of looking at ourselves and the world.

We become less mindful of our choices and options.

It becomes easier to get angry then to be patient.

It becomes easier to ridicule then to listen.

It becomes easier to feel depressed then to experience joy.

Being able to consciously know our options and make choices is something that can be cultivated into us, if we do not possess it already.

A period of relaxed and focused stillness and silence is one way to achieve this.

And during this stillness and silence, we are making a conscious effort to look at something besides the conditioning in our consciousness.

This is the breath.

This process, when practiced on a regular basis cultivates new states of consciousness, all of which are skillful and fruitful to experience.

If we make small changes in some of our habits, routines and actions, we will not only become more aware of our options and choices, but be more fully realizing and cultivating our potentials, talents and abilities.

The habit is stillness and silence on a regular basis while watching the breath is a good one to cultivate and practice.

Writing for Better Health and Living

Many have been able to undergo a transformation in this life, through the grace of God, through their own will – power, through the innate wisdom that we all possess, and through steady effort and hard work.

Some years back, this writer was doing a teacher’s training course for the teaching of English at an institute in Edinburgh, Scotland.

The co-ordinator for the course remarked to me that it was interesting for him, his wife and his teaching colleagues to realize that I had previously been a plumber.

I guess his comment had something to say about the class, work and social divide in England.

Of course, in all countries, what one does as far as work has overt and subtle social meanings attached to it.

This is unfortunate, because it can make us feel far apart as humans, when in reality we are not.

I did not want to shock Jim, the co-ordinator, so I refrained from telling him that I had spent time in prison and been a substance abuser, a problem that I had to wrestle with for a number of years.

I did not feel that British academia, who were somewhat impressed with my previous work of being a plumber, could handle the fact that their student was also an ex-convict.

The point is that some people do change and that change is a total one, within and without.

We may be in a situation where we feel that we have nothing meaningful to live and work for or have no gift to build on, and those in our environment do not nurture us in a way that leads us to a new state, but eventually we do have an awakening and we build on that.

Being sober and clean, that is, a life that is completely free from drink and drugs is important so individuals can have a consciousness that is consistent in it’s operation.

Sobriety is the real starting point of any meaningful spiritual journey.

Being involved with someone who loves and respects you for who and what you are is important.

It seems that such a person can be hard to find.

Doing something that you enjoy doing and feeling that you are getting something out of it is also important.

Our work is a gift, and hopefully we are balanced enough to see that and apply ourselves to it in a way that we get some satisfaction from it.

Plus it gives us money with which to live and enjoy the pleasures of the world that are for sale.

Many find a religion and spiritual path and practice to be important for moving onto and maintaining a new state of consciousness and being.

In the world of writing, it seems that there are writing gurus, just like in Yoga and Buddhism, we have great and inspiring teachers to look to and learn from.

Strunk and White would be two of these writing gurus.

And some of the points that they put forth in their masterwork of what we might call the bible of writing, The Elements of Style, are in some ways synonymous with what the teaching of Yoga and Buddhism advise us to do.

We are advised that “it is always a good idea to reread your writing later and ruthlessly delete the excess”(1).

To me, that is similar to when we meditate and watch the movements of the mind, and see what is redundant and unskillful, and make the effort to get rid of them.

It is also similar to what we say and do in our daily lives, as far as what is indulgence and potentially harmful to ourselves and others in words and actions.

In writing, we do not need to indulge in extra words and phrases in order to get a point across, just as in life, we do not need to indulge in extra food, drink and sex in order to feel like we are more alive and living and because it is there and available to us.

Simplicity in writing, simplicity in living, and simplicity in practice.

But simplicity still means there is effort and there are advantages and benefits to be gained.

When we practice meditation, we may afterwards feel tired, drained, want to go to sleep, or alive, energized and experience a sense a clarity of purpose and enthusiasm in that purpose in our daily and life activities and actions.

Compare that conceptualization of the meditation practice and results from it with one written by Strunk and White about writing.

“The act of composition, or creation, disciplines the mind; writing is one way to go about thinking and the practice of writing and habit of writing not only drains the mind but supplies it too” (2)

If you are struggling with some issues in your life, try to put it down on paper.

It will make things less confusing.

The act of writing will fine - tune your mindfulness and you will be growing as
you create.

When you sit down to write, you will have no idea where that creation and growth will take you.

And it is not important to know.

Once you are there though, you will sense the change and bask in it’s beauty.

Confused about who your audience is or if they will be interested in what you have to say.

Well then, be honest, but humble. Be direct, but not judgmental. Be forceful, but never angry.

Like life, writing offers us an opportunity to do and experience great things.

And like life, there will be frustrations, disappointments and setbacks.

Write about something dear to you. Write about your favorite posture. Write about what the practice of Buddhism means to you.

Do not compare yourself to others.

Find your own way and voice and grow in it.

(1) Strunk and White. The Elements of Style. New York: Longman Publishing. 1979 (page 72)

(2) The Elements of Style (page 70)

Recommended Reading:

Garrison, Roger. How a Writer Works. New York: Harper and Row. 1981

Hedge, Tricia. Writing. Oxford, U.K. Oxford University Press. 1988

Hayakawa, S.I. Language in Thought and Action. San Diego: Harcount Brace Jovanovich. 1976

Ways to Cultivate the Consciousness – Loving Kindness

“He fulfills the precepts who holds out a helping hand” – The Book of Sirach, Old Testament, Chapter 29, Verse 1

Loving-Kindness is the pre-eminent teaching of Christianity, Buddhism and Yoga.

It’s understanding and application in thought, word and action brings about a change within and a change in our interactions with others.

This concept and action is looked upon as being holy, spiritual and the ideal for life to be built around and lived upon.

Through loving kindness, compassion is also brought about.

When our consciousness has evolved to a state where loving kindness and compassion are part of it, our intentions are spontaneously and skillfully formulated around them.

With loving kindness and compassion, a host of other states of mental and physical actions manifest themselves including patience, gentleness, self – control and understanding.

The teachings of Buddhism give us an impetus or understanding to cultivate loving kindness and compassion into our being.

They teach us that all beings suffer, including ourselves, and by engaging in various mental and physical actions, we can weaken and alleviate that suffering to various degrees.

We lessen our own suffering and in doing so, lesson any tendencies that we may have within that may cause others to suffer.

It is a simple and easy to understand teaching.

Many will say that it is not practical and difficult to apply.

Like all things in life, it takes understanding, and reflection and a conscious effort to make it work.

When we first come to it or are exposed to it, there are many things in our consciousness that act as hindrances to seeing it in this way.

But here, we are not talking about the benefits of loving kindness once it has been made part of our being.

Instead, we are saying that in order to cultivate the consciousness to where loving kindness is part of our being, we need to start to practice loving-kindness.

This is very hard for us to do, one day, perhaps being overwhelmed by and engaging in thoughts of apprehension and anger, envy and resentment, and then the next day to start to practice loving kindness.

This is what seems unrealistic or others will frequently say as being impractical about these teachings and the other teachings put forth in paths and ways that have as their goal an individuals self – transformation and obedience to God’s word.

All teachings tell us how to behave.

They tell us how to behave in order to promote a more harmonious relationship with others.

There can be at times, a lot of emphasis on how we relate to and react to others, and not enough emphasis that through this action to others, we are bringing about a necessary and beneficial change in ourselves.

Yoga and Buddhism address this directly, stating that these ways of being do assist one in moving to a new state of being.

The Yoga Sutras of Patanjali state that loving kindness, along with compassion, sympathetic and unenviable joy and equanimity are things that refine the consciousness.

Refining the consciousness means that we make purer and more concentrated.

It understanding and application has two significant benefits.

One is that it makes our interaction with others in the world more harmonious, for both them and us.

It alleviates tendencies of impatience, anger and resentment to others.

The second is that it acts as a refiner of our own being, brings about changes in us both mentally and physically.

Usually, in what are known as Yoga sessions these days, there may be little reflection on loving-kindness and it’s importance in our practice and how we can bring it into our lives.

Our focus tends to be more physical in our practice.

This is fine because it is through the working of the body that we become more open to things both within and without that can make us better people.

Much of the tension that we experience physically manifests itself in thoughts, words and actions that are not rooted in loving kindness and compassion.

Much of the time it is this tension that is taking us far away from an understanding of loving kindness and compassion and instead manifesting itself in anxiety, stress, worry and depression.

With the practice of Hatha Yoga, there is a change that takes place naturally among practitioners.

As they let go of this mental and physical tension and breath better, they naturally evolve to a state where loving kindness and compassion become more a part of their being.

This capacity to access and act on this loving kindness is within each one of us, but many things have hindered this.

One is, this tension in the mind and body and an overall poor and sluggish functioning of our metabolism.

But outside of the practice of Yoga there are other things that hinder our ability to practice loving kindness and compassion in thought, word and action.

Sometimes. we do not know how to act on our compassionate feelings to others.

Perhaps you who are taking the time to read this has reached out to another with compassion previously and they reacted in a way that hurt you.

Many times, we are afraid that if we do reach out, it will be misunderstood, and we may be ridiculed for our effort.

Sometimes, what we are willing and able to give to another may not satisfy them or meet their perceived needs.

What do they want from us?

I usually tell people that what I am capable of giving them is limited.

Buddhism stresses the need that we do not deplete our own mental, physical and material resources in assisting others.

Sometimes we feel that what we give may be misused and not used in the spirit that it was given.

When we do experience this loving kindness with ourselves, it brings us joy, and we hope that there are ways that we can act on it.

How can we access this capacity of loving – kindness within ourselves.

By knowing about loving kindness, that it is within us, and within others.

As with all aspects of spiritual teachings, we need to be made aware of loving kindness first.

As individuals get more isolated, through one or more ways, they can benefit from being reminded of these teachings.

They do this through attending church and other religious and spiritual facilities, temples, ashrams, mosques, meditation centers, places where people are able to look for and find the religious and spiritual strength that they all need and desire.

In these places, individuals seem to become more gentle, let their guard down, feeling at peace, knowing that those that they meet there are also looking for something to give them the peace, strength and wisdom to deal with the challenging and disturbing aspects of the life experience.

We also understand that to access loving kindness within us, we have to be relaxed.

We are frequently unmindful about how much tension in our body affects our consciousness, which forms our intentions towards the world.

Tension in the body is quite subtle and it manifests itself in all sorts of states of consciousness, that we deal with through drinking, drugs, overeating, and smoking.

When we get relaxed, those habits become less a part of our being, and in feeling better physically and mentally, we start to better access and understand the loving – kindness that we do possess.

When we are interested in improving our ability to love others, we are also improving our ability to love ourselves.