First The Self and Then The Three Poisons

With the First Thought of "I Am" There is Forgetting 

The oft cited metaphor of the ocean beautifully describes the paradox of continuity and individuality that we create when we first emerge from the source of all life and think "I AM."

Through this metaphor we can imagine how the source of the ocean runs deep and wide, but on its surface bursts forth individual sparkling waves that might, if they could, think of themselves as separate from each other. And, riding high on the cusp of a swell, believe themselves to also be separate from the deep waters below.

photo by GD Taber. Creative Commons License 2.0

This is similar to how each of us, at the time of our birth, emerges from the source of all life (call it spirit, consciousness, soul, God, or Nirvana) and we begin to think of ourselves as separate, individual beings.

We think "I AM" and we no longer remember the source from which we have all sprung.  We think of ourselves as an individual and we look at each other as if separate.

We forget that we are one. And in this way we enter what is referred to in Buddhism as the first of the Three Poisons: Ignorance. 

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Ignorance is the state of mind that is unaware of itself.

Because we have forgotten that we are one with the source, we assume that who we are is what we think. And we think that our thoughts are the whole truth.

Through our thoughts, we continually define and redefine ourselves, and variously construct our identities. We think of ourselves as any number of the multitude of possible roles we can conceive of, such as the roles we play with our families, occupations, and communities. Likewise, we continually define and redefine the identities of others, just as others create their own view of us while also constructing identities for themselves. 

These thoughts are so all-consuming, so all-encompassing, that we assume that these thoughts about ourselves and others are “true” reflections of who we are, who others are, and “true” explanations of our shared experience.

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The other two poisons—grasping and aversion—arise out of our fear over the loss of our individuality.

Out of fear of letting go of the identities we've constructed for ourselves, we have an aversion to anything that challenges our sense of self—we avoid those things that do not reflect who we are. And, we grasp onto anything that supports our constructed identities. We surround ourselves with people, occupations, and possessions, and we think these things reflect who we are.  

We see our choices as reflections of who we are: An intellectual's library is a reflection of how well-read he is; A child's good behavior reflects her parents' good parenting; An artist's home has aesthetically pleasing objects that reflect her creativity. A student's circle of friends are a reflection of how smart, cool or athletic he is. 

All suffering arises out of the Three Poisons, which are the states of mind known as ignorance, grasping and aversion. 

The loss of a job or home, the end of a marriage, the onset of the “empty nest,” even the occasion when someone we trust tells us we're wrong are all examples of experiences that can trigger suffering within us because these thing threaten what we think about ourselves and we believe who we are is what we think.

Fortunately for us, every single moment of our lives is rich with opportunity to develop an awareness of the gap between our thoughts, which we assume are true, and the source which is always already within us, and which is the only truth. 

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Awareness can be awakened for anyone at any moment, and a simple practice that anyone can do is to witness the train of thoughts and feelings that arise within us during ordinary situations. 

When we receive praise, for instance, or face criticism, we can observe whether we relish the praise and seek further acknowledgement, or whether we feel embarrassed and think we don’t deserve it. We can take note if we feel shame or humiliation when criticized by others or if we feel indignant and think our critics are just acting out of their own jealousy or perfectionism. 

And instead of assuming that the narratives we create about our experiences are “true” and allowing such thoughts to compound, we can just observe them and, should we choose to do so, simply let them go. 

Through this type of mindfulness, we can begin to observe "gaps" between who we think we are and the quiet, peaceful place within that is the silent witness to these thoughts. Eventually, the train of thoughts that once preoccupied the mind begins to become less frequent, and less insistent ... until the source that is always already within is unveiled.

When this happens, it's not that the source which was forgotten is now remembered; it's more like the source which was always known is now realized.

For further explanation of these ideas please see "The Wheel of Life: A Brief Explanation" in The Six Realms of Samsara: Stories for Awakening by Lindsey Arnold. Now available on My Author's Spotlight . Please also see additional blogs below or above on this site or other of my blogs on A Guru Once Said.  Thank you!

The Many Faces of the Great Mother

The Great Mother Archetype

Photo by eduardo,  morguefiles.com

Many cultures have examples of the Great Mother archetype. She often appears as a compassionate mother.

The Virgin Mary, Madonna, Quan Yin, Vajrayogini, Tara, and even the living Hindu saint Amma are examples of the compassionate mother archetype. 

These mother figures are nurturing, comforting and loving. 

In Hinduism and Buddhism, the Great Mother also appears in her fierce form, as Kali, Durga, Kumari and Dorji Phagmo, among others. 

Sometimes people mistake the fierce form of the Great Mother for a “bad” or even “evil” female figure, one who will devour her own children. 

But a more accurate understanding is that she is a fierce protector, and vanquisher of all evil, and as such, she is also loving. 

Kali, for example, holds the head of a demon and a sword in two of her four hands, while her other hands offer blessings. She is a mother who forcefully protects her children against both external and internal threats.  

She will fight to protect her devotee not only from the harm that arises from the grasping, aversion and ignorance (ego) of others, but also from the harm the arises out of her devotee’s own ego. 

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The fierce mother guides her children toward enlightenment, and sometimes this is uncomfortable for the children, and so they feel she is being “mean.” In other words, Kali's children don't always get what they want and they don't always enjoy getting what they need.

Similarly, Yama, the god of death in Hindu and Buddhist mythology appears, as my young son tells me, as a "really scary monster." 

Yama represents the impermanence of all things, including the impermanence of both the state of life and the state of death. In cultures where death is believed to be permanent, it is understandable that a symbol of death might be frightening. But in cultures where death, like life, is simply another transitional stage in the cycle of rebirth, there is nothing to fear from the god of death.

Still, I can see that Yama is not represented as a beautiful angel dressed in white with wings and a halo, and so I can understand that because of his fangs and claws he is often assumed to be frightening, maybe even “evil.” This is far from true. 

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As the god of death, Yama comes to us at a timely moment at the end of life as a fierce and most loving parent, who offers us last-minute lessons that, depending upon our choices, determines what sort of life we will experience next. 

Like a good mother, I believe that Yama does not stand in judgement of who we are or what we have done. He does not command our destinies by sending us to either a place of pleasure or a place of pain. 

The fierce deity presents us with opportunities, and it is up to us to choose to run with these opportunities or run away from them. Whether or not we accept these opportunities now or postpone them for another lifetime is up to us. In any case, the choice is ours and the outcome is entirely of our own creation.

The Great Mother (parent) archetype has many faces. She is compassionate, nurturing and kind, but she is also unwavering in her guidance. She is always loving, even when she appears to be "mean." She relentlessly guides us along our spiritual path with her adamantine presence. Just as a good mother (parent) does.

For more, please see additional posts above or below, or other posts on A Guru Once Said. Please also see a list of books on my Author's Spotlight. Thank You!

Karma .. It's Not What You Might Think

What does "What goes around ..." really mean?

On a fairly regular basis it is possible to read about someone somewhere who has performed a really generous (some might say crazy) act, like leaving a $3000 tip for a $43 restaurant bill. This huge tip came with a list of "requirements", one of them being a request to "pay it forward."

ReeSpechtLife

Such good news stories stand in obvious contrast to other stories that describe the justice system, criminal activities and victim responses. But the question of "paying" arises here, too. Often these stories include the sentiment of "he got what he deserved" or "that was payback for what he did." Funnily enough, this sentiment can arise as readily in a criminals' defensive explanations for their crimes as it can in the victims' responses to the criminals' sentencing.






The way in which we talk about both of these very different scenarios shows us what we predominantly believed about karma: If people do good deeds, good things will happen to them, but if  people do bad deeds, bad things will happen to them ... eventually.

This is the "Pay It Forward/You'll Get Your Payback" understanding of the cycle of Karma.

If we look at the Buddhist symbol of the Wheel of Life, karma is pictured at the center of the six realms of samsara (the realms of suffering into which we are reborn until we attain enlightenment). The realms of the gods, demi-gods, hungry ghosts, inhabitants of hell, animals and humans are all realms of suffering.

Karma is represented as a circle at the hub of samsara, where, on one side, creatures drag those living in the realms of gods, demi-gods and hungry ghosts down toward the realm of hell. On the other side, gurus guide those in hell, the animals and humans up toward the god realm. 

What moves the cycle of karma are the "three poisons" pictured in the very middle of the Wheel: the states of ignorance (pig), grasping (cock) and aversion (snake). 

The above "pay it forward/payback" understanding of karma asks such questions as,What did we do to deserve a birth in one realm or another? These questions rely on such notions as “good/bad” and “right/wrong.” This common line inquiry sees the three poisons—ignorance, grasping and aversion—as the motivations or reasons behind our actions, and karma as the consequences of “reward” and “punishment” for the deeds we've done. 

What goes around does indeed come around, but not quite in the way we think...

It is possible to ask an alternative string of questions: Why do we go through life wanting more, feeling victimized, or feeling relieved (even delighting) in our privileges? What is the relationship between our states of mind and the actual conditions we live in? These questions give rise to answers that assume a very different understanding of the nature of karma and the three poisons. 


Ignorance, grasping and aversion are states of mind through which we create our own suffering, and actions that arise out of our state of mind either perpetuate or release us from our own state of suffering. 

In other words, at any given moment, we are presented with opportunities to either perpetuate or release our own minds from the three poisons, and with each choice, we create our own reality and affect the potential outcome of our next choice. Our actions also affect  others by either hindering or assisting them in releasing their own minds.

What we do—how we act—is an effect of our state of mind, and both reflects our karma and affects our karma. 

Each of us is responsible for our own choices, and our resulting actions will inevitably have an impact on our immediate family and friends, the larger culture, and indeed all sentient beings. We determine—indeed, we create—the conditions in which we all live all around the world. 

Once we develop awareness of the preoccupations of our minds, we can release ourselves from the state of ignorance, grasping and aversion. 

The acts of someone who is awakened no longer incur karma nor affect the karma of others.

One final thought, true generosity is always a good thing. Being unattached to things and giving to others—without expectation or "requirements," without a sense of pride or accomplishment, without judgment—can constitute an act that helps to awaken the mind. Please give generously.

For more on these thoughts, please see "The Wheel of Life: A Brief Explanation" in The Six Realms of Samsara: Stories for Awakening by Lindsey Arnold, which can be found on my Author's Spotlight See also other posts either above or below, or on A Guru Once Said  Thank you

The Six Realms of Samsara: Stories for Awakening

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T o purchase The Six Realms of Samsara: Stories for Awakening by Lindsey Arnold please go to my Author's Spotlight. Thank you.

Inspired by the Buddhist symbol of the Wheel of Life, Lindsey Arnold casts a vivid portrayal of the six realms of samsara, which are the states of suffering within the cycle of rebirth. Though gods, demi-gods, hungry ghosts, inhabitants of hell, animals, and humans all live within these realms, this is not a book of fairy tales. No mythical monsters or otherworldly beings are depicted herein. On the contrary, these pages describe ordinary existence, wherein gods and hungry ghosts are as recognizable to us as any of our neighbors, family members and friends … maybe even ourselves.

Just as the detailed pictures painted on the symbol on the Wheel are meant to encourage contemplation of the conditions of life and the true causes of suffering, so too are the depictions of people and events in Ms Arnold’s stories. 

It may be assumed that life in the realm of the gods or even the demi-gods is more pleasurable than life in hell or life as a hungry ghost or animal, but the lives of the characters within this collection of short stories shows us otherwise.  In the realm of gods a Hollywood icon has experienced the painful fall from the heights of her fans' adulation. In the realm of the demi-god a young, ambitious couple negotiate the perils of their occupations and try to balance their principles, their health, and even their relationship against the weight of success. A hungry ghost is starved for attention and seeks it incessantly,  yet fearfully runs from intimate relationships.  A family lives a hellish existence, a street kid struggles to maintain his humanity, and a young woman discovers the true source of her own and her mother's suffering. 

We become privy to the intimate thoughts and experiences of all these characters, and we recognize them as all too familiar. Reading their stories helps us to realize that, in our own way, we are all suffering. 

The Six Realms of Samsara: Stories for Awakening contains tales of woe and hardship, but there is never a hint of condemnation, and there are moments of comic relief.  Ultimately, there is a sense of hope. It is hoped that by stimulating the witness within, the stories encourage acceptance, compassion, and perhaps, change.  It is the first noble truth in Buddhism that the acknowledgement of our struggles is the first step toward awakening consciousness.  If we begin to see the true state of our existence — without feeling any shame or indignation — we can relate our own struggles with that of others and experience true optimism. 

As a means of enhancing the reading experience, Ms Arnold also offers a brief explanation of the Wheel of Life, including the Buddhist notions of samsara (the cycle of rebirth), karma (actions that  both emerge from and perpetuate our personal, particular state), the three poisons (ignorance, grasping, and aversion) and nirvana (the state of no self). Through contemplation on the Wheel of Life, it is possible to awaken, and to discover the means to end all suffering and attain enlightenment.