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!

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

Acknowledging Suffering

We All Live Within the Realms of Suffering

The first noble truth—the simple acknowledgement of our struggle—is actually good news.  If we start any journey with rose-colored glasses or false promises, we end up disillusioned. If we start with an acknowledgment of reality, free from shame or embarrassment, connecting our own struggle with the struggle of others, then we can move toward a genuine optimism. ~ Ethan Nichtern, The Road Home

There are many forms of suffering that are easy to recognize. Today, we can readily recognize the suffering that is occurring Nepal after this devastating earthquake. We see the suffering erupting in the streets of American cities as anger arises over the persistent and systemic racism against African American men. And we are often burdened with our own troubles that may include heartbreak, anger, stress or depression.

Sometimes, we look upon others and envy them their seemingly carefree existence. Wealth, we think, and perhaps good health, are the keys to happiness. But in their own way, the wealthy and the privileged also suffer.

The Buddhist symbol of the Wheel of Life contains not just the realms of hell, hungry ghosts, and animals but also the realms of the gods, demi-gods and humans. Each of these realms is a state of suffering. 

While it might be assumed that living in the realms of gods, demi-gods, or humans is preferable to living in the realms of animals, hungry ghosts or hell, this is not necessarily the case. 

At first glance, the gods seem to have more pleasure and fewer sources of pain in their lives, especially compared to those who are living in hell, but the god realm is nonetheless a state of suffering. 

All things are, however, impermanent, and even things that give us pleasure must come to an end. 

The activities and possessions of the gods might give them pleasure in the moment, but the gods know that careers can be ruined, adoration lost, and money stolen or frittered away. The gods fear the end of their pleasure-filled lifestyle, and if they do not experience its loss during their lifetime, they live in dread of its loss at death. This fear of imminent loss is a constant source of suffering for the gods. 

In comparison, for those living in hell, who suffer what appears to be a life full of pain and torture, the impermanence of all things means their hellish existence will also come to an end. All the realms are realms of suffering. Only through the realization of nirvana will we be free from suffering. And there is always hope, for within each of the realms, the Buddha can be seen offering those of us living therein whatever lessons we require to develop awareness and, thereby, to attain enlightenment; we merely have to choose to accept the opportunities we are presented with.

Observing ourselves and others living within the realms of suffering should not invoke such feelings as blame, anger or regret. To the contrary, all states of suffering are full of potential, full of opportunity. It is therefore possible, through awareness, to look upon suffering—to experience suffering—with feelings of acceptance and forgiveness, and hope. 

The prayers of Mata Amritanandamayi Devi, who is known as the living Indian saint Amma, reinforce my hope. One day, during a gathering of her devotees, as Amma was giving her blessings (darshan), someone presented her with a baby bird that had fallen from its nest. She fed the little bird and she gave it her blessing, and she said that the bird’s vulnerability, neediness and cries for sustenance reminded her of the suffering of people all around the world. She explained that only through true love and compassion could such suffering be alleviated. This is what she said to her devotees that day: “Children, the tears of those suffering from extreme poverty and other misfortunes, as well as of those who have more than enough materially but are still crying out deep within, can only be dried by pure love and compassion. May that compassion awaken in everyone, everywhere.” (Aug 3, 2014, amritapuri.org.)

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 my other blogs on A Guru Once Said.  Thank you!