The salt and the water

Imagine taking a very small glass of water and putting into it a teaspoon of salt. Because of the small size of the container, the teaspoon of salt is going to have a big impact upon the water. However, if you approach a much larger body of water, such as a lake, and put into it that same teaspoonful of salt, it will not have the same intensity of impact, because of the vastness and openness of the vessel receiving it. Even when the salt remains the same, the spaciousness of the vessel receiving it changes everything. We spend a lot of our lives looking for a feeling of safety or protection; we try to alter the amount of salt that comes our way. Ironically, the salt is the very thing that we cannot do anything about, as life changes and offers us repeated ups and downs. Our true work is to create a container so immense that any amount of salt, even a truckload, can come into it without affecting our capacity to receive it. No situation, even an extreme one, then can mandate a particular reaction.

Sharon Salzberg, LovingKindness

Keeping broader horizons in mind

The part of the mind that creates products is not the part of the mind that can grant us any lasting sense of happiness. The narrow often unconscious definition of humanity as primarily a producer and creator of products is fundamentally misconceived.  All good art forms remind us of the broader horizons of existence that make sense of any of its particular artifacts  …..The contemplative disciplines … are simply ways of learning to pay a profound attention to these outer patterns through disciplining the breath and the body at the same time. Eventually we learn not to choose between the inner and the outer world but live at a powerful frontier between these inner and outer correspondences.

David Whyte

Sunday Quote: No feeling is final

Let everything happen to you:

beauty and terror.

Just keep going.

No feeling is final.

Rilke, Book of Hours

Meeting and disengaging

mazeMost of the work of the practice then is just about noticing what stimulates, alarms or otherwise pushes our buttons, and working with that. It’s about restraining the free-wheeling mind, turning away from sources of powerful attraction, checking the impulse and reactions, softening the ill-will and tension and widening into the body to release the energy of the activation. And more subtly, it’s about meeting and disengaging the ‘should be’s’. So: I walk up and down my meditation path feeling nothing special and practise staying with that; facing a group of school children and wanting to bring something into their lives that will withstand the floods of commercialism, I hold and relax with that; or, at a management meeting, I listen to the gloomy analysis of the monastery’s finances, without dismissing or panicking over that. Meet it, disengage from the script of it even as you widen to receive its wave – and let that move through you. Then trust what arises within when the self-impression passes.

Ajahn Sucitto, Reflections.

Making our experiences solid

snow_melting2More on naming our experiences, which we saw in the Sutta yesterday. It is good to pay attention to this spontaneous tendency, as it lies at the root of a lot of our everyday suffering:

When we look outward, we solidify the world by projecting onto it attributes that are in no way inherent to it. Looking inward we freeze the flow of consciousness when we conceive of an “I” enthroned between a past that no longer exists and a future that does not yet exist. We take it for granted that we see things as they are and rarely question that opinion. We spontaneously assign intrinsic qualities to things and people “thinking this is beautiful, that is ugly” without realizing that our mind superimposes these attributes upon what we perceive. We divide the world between “desirable” and “undesirable” and see independent entities in what is actually a network of ceaselessly changing relations.

Matthieu Ricard, Happiness

How we name our experiences

A lot of our difficulties comes from the “name” we put on our experiences, how we label what is happening to us. This applies particularly to how we talk to ourselves in the moments that something is occurring, as this Sutta from the Buddhist tradition tells us:
Name has weighed down everything
Nothing is more extensive than name.
Name is the one thing that has
All under its control

S. 1.61