These two talks address the inquiry: How do we awaken from the contempt and hatred that causes so much suffering in our world? The first talk looks at how we can use the practices of mindfulness and compassion to decondition our habits of self-blame and self-hatred, as well as the importance of helping each other defuse the trance of unworthiness. The second talk extends the use of these practices to situations where we’ve locked into external “bad othering.” These times need our deepened dedication to love: By intentionally arousing compassion for ourselves and others, we directly contribute to the evolution of consciousness in our world.
Using the image and felt sense of a smile, we scan through the body, and awaken a sense of aliveness, presence and tenderness. The practice then extends to mindfully include all sounds, sensations, and feelings; and when difficult experience arises, to intentionally offer care. We close with an offering of loving kindness to our own being, to others who are suffering and to all life everywhere.
Keeping your attention directly at the sense doors lets us cut through our habit of being lost in thought. As mindfulness increases, we can eventually by mindful of thought as it arises.
We look for certainty in things that can ever be certain. Constantly pulled out by the world, we leave the only thing that can ever be certain – citta. Rather than attempt to get away from unpleasant feeling, we can review it, soothe and release some of its tangles. We might find it’s possible to be with discomfort, yet free and deeply secure.
Reflecting on the beginnings of Cittaviveka, there’s something to recognize beyond just the history. There’s the transmission, what’s happened in mind, heart and spirit. It can be tracked all the way to the Buddha and the first Noble Truth – a sign of inadequacy, suffering, stress and the wish to realize something further than that. A certain nobility of intention came out of that, and is the same thread of continuity that runs through the monastery today.
