The Great Truth Just Moved

"There is in truth deception, and in deception, truth." -- a Simple mind

An old story about Mara, the evil one, goes like this: One day Mara and his disciples came upon a man in the road. His face glowing, they curiously inquired into the cause of the man’s pleasure. It seems the man had just discovered something of the Truth.

Upon reporting this to their master, Mara, the disciple was perplexed at his reaction. You, Mara, the One of Deception, does it not perturb you that this one has come into a moment of Truth? Mara replied that it did not.

You see, Mara opined, that no sooner do people discover a part of the Truth, a moment of the Whole, then they make a belief out if it.

The great Hindu Master, Sri Aurobindo once stated that no sooner does one discover that there is a certain truth, that, then, they often chase after it. They lose their common sense. For Truth was about them all the while; they have only just noticed it! Whether you recognize or understand Mara, Quan Yin or any other sage, at any time in your life, is no matter to anyone else; the sages have always been about you.

In her book, Waking Up to What You Do by Abbess Diane Eshin Rizzetto, she writes about the “Certainty Principle.” Certainty is seductive. She says that often we desire to feel safe and comfortable via certainty. Sureness may arise out of personal experiences, but impermanence may alter the sum of those experiences. Things do change. Thus the Buddha emphasized that we must not believe the teaching alone; we must go out and discover it for ourselves.

Rizzetto writes, “truth [just] won’t be pinned down. Truth will not be pinned down with the word, the.” Truth defies definition because as soon as we try to grasp it, it changes. In this way it shares a close connection to reality. Reality is many faceted. There is no single valuable reality. Instead there are many parts of the whole. So what does this notion leave to us? It seems that we can trust, be truth, moment to moment. We can be as we are, as we find ourselves to be. This is awareness that the great masters speak about. It is just this moment, every moment together forms what we know about reality, about truth and about our selves.

Living Awake and in the Truth, Part 2

Simple Mind is away from the computer. The following appeared here earlier this year, January 2, 2009.

Assumptions--are just that, assumptions.
To the Simple Mind, we are aware that things change, and in fact it is desirable because if they did not there would not be the opening for learning, for the new, a relief from what pains us, or hope. We would remain angry, fearful, resentful, confused. Pray for impermanence.
Working with this precept, we no longer try to escape the experience; rather like a scientist, we wait and observe our self, our reaction, our perceptions and what exists in this moment around us.
Reactions, like emotions, are automatic, they just happen. But what we choose to do isn't a happenstance. The will chooses and then we act. This is a freedom that we take so as to make best use and advantage of our circumstances.

What do we do when we find ourselves in the midst of gossip? What about that?
Sometimes we want to feel part of a group or an event by talking ill of another person, or deliberately excluding others, to feel more special or bonded -- us against them. Gossip is when we say things about others that are potentially harmful or slanderous to that other person -- with full knowledge of this in our mind.
This is distinguished from speaking about others with the intention of sorting out our thoughts or feelings, or problem solving.

Then there are the instant reactions that lead us into hurtful speech or action. What about when we feel insulted? How about when an emotion demands our attention?
Before beginning earnest practice, maybe we just walked away or changed the subject to avoid what we judged distasteful. Maybe we excused ourselves with the thought that "they deserve it, anyway."

Sometimes we counted to 10 or went for a walk before answering that insulting remark, that hurtful phrase. These tactics likely stopped or controlled our reactions, but to really move beyond, to move to a Simple Mind requires a different response. A response that perhaps to this point in our lives we are unfamiliar with.
We must through practice, in awareness, dismantle our habitual thoughts and patterns of behavior. These are habits which cause us to suffer; those perceived thoughts, the imagined self which keeps us in the dream.
When we gain in awareness, then our deepest beliefs and fears may be faced honestly and squarely. We respond to what is so, to reality as it is by experience, not driven by fear, anger or other passion. Our response is what is required, according to our will, our desire to be as we are.

With this precept, our practice becomes meeting life in all its possibilities, in its newness, and its sometimes strangeness.

And while certainty, feeling "sure" is seductive, and it can make us feel safe, prayers for change, for impermanence are part of the Way. As a Mahayana practitioner notes, 'when a flower dies, we don't cry, because we know flowers are impermanent.' Understanding this, we will suffer less and be joyful more. Impermanence is not negative!
Does it then, in the Way, mean that we have to lose all that we care for? Of course not; the community remains and is important. What is also important is that we not cling so tightly to persons or things, that we fail to recognize the nature of change.
So, to gain in skillfulness and practice of the precepts, we must turn to experience, the present moment as our guide, and not simply notions or intellectual ideas.

As Joko Beck has said, "when we experience for ourselves the transitory nature of beliefs, then it no longer has us in a strong hold. We can be freer from our requirements--freer to speak truthfully." Isn't it odd how those we care for most deeply, those who have meaning to us in our daily lives, are those for whom we most often hold deeply, and those whom we entrench in our faultfinding?

This is one of the ways in which we may avoid ourselves.
We are dishonest with ourselves first before the other. By focusing not on our own experience, but on what we think must be the experience of another, we criticize, nit-pick, fault. Sometimes, most often, those negative attributes are really our own.
Our own views may thus be frozen; we may not be acting from awareness of our selves-- what are we feeling, what is my perception/experience? If we do not take the critical self view, like that of a scientist, examining our own functioning, our own organism, faultfinding gains a hold. We react to something that may not even be real at all-- at least not real beyond our own mind, and then we suffer the consequences when the world rebuffs us, as it must.


Other ways of avoiding or not being truthful are several:

*Do I add to the story my own facts, interpretations or opinions as though they are true?

Try seeing yourself as the other person whom you spoke about. How do your words fit now? What is your experience?

*Do I keep silent? Do I comment when in a group about something I know, or do I allow it to pass by?

What is your intention in keeping silent? What is your experience? Do I take some advantage from not speaking?

As you practice, keep in mind that in the Simple Mind, speaking truthfully is neither better nor worse.

Precepts: Living Awake and in the Truth, Part 1

Simple Mind is away from the computer. The following is a favorite which appeared here last year, December 31, 2008.--SimplemindZen

Taking up the precept of the Way of Speaking Truthfully is often a first precept encountered and one of the most obvious, yet not always to ourselves. Many of us have finely developed defenses to what would otherwise intrude upon our dream of self. Some have referred to this as being fond of, or attached to our "favorite sins."

In truth we find the ability and power to break away from our usual thought habits and self destructive practices-- practices that act to keep us separated from our true selves, from our peace and our joy. Yet as practitioners of the Way, we see there is only just this moment, that it arises from other moments, and that this moment now leads the way to every other moment. In the Simple Mind, there then is awareness that "where ever you go, there you are now."

Truth is expressed as only just this. Truth turns us towards the realization that our assumptions of permanence are just that, assumptions. Thus living in awareness of truth causes us to look carefully, and to see that practice in this instance is to challenge those assumptions of what it is that makes the world real to us. What is truth, what is "such"?

Here our true self lies, and in the freedom of the truth is our strength.

Living Awake and in the Truth part 2

Assumptions--are just that, assumptions.
To the Simple Mind, we are aware that things change, and in fact it is desirable because if they did not there would not be the opening for learning, for the new, a relief from what pains us, or hope. We would remain angry, fearful, resentful, confused. Pray for impermanence.
Working with this precept, we no longer try to escape the experience; rather like a scientist, we wait and observe our self, our reaction, our perceptions and what exists in this moment around us.
Reactions, like emotions, are automatic, they just happen. But what we choose to do isn't a happenstance. The will chooses and then we act. This is a freedom that we take so as to make best use and advantage of our circumstances.

What do we do when we find ourselves in the midst of gossip? What about that?
Sometimes we want to feel part of a group or an event by talking ill of another person, or deliberately excluding others, to feel more special or bonded -- us against them. Gossip is when we say things about others that are potentially harmful or slanderous to that other person -- with full knowledge of this in our mind.
This is distinguished from speaking about others with the intention of sorting out our thoughts or feelings, or problem solving.

Then there are the instant reactions that lead us into hurtful speech or action. What about when we feel insulted? How about when an emotion demands our attention?
Before beginning earnest practice, maybe we just walked away or changed the subject to avoid what we judged distasteful. Maybe we excused ourselves with the thought that "they deserve it, anyway."

Sometimes we counted to 10 or went for a walk before answering that insulting remark, that hurtful phrase. These tactics likely stopped or controlled our reactions, but to really move beyond, to move to a Simple Mind requires a different response. A response that perhaps to this point in our lives we are unfamiliar with.
We must through practice, in awareness, dismantle our habitual thoughts and patterns of behavior. These are habits which cause us to suffer; those perceived thoughts, the imagined self which keeps us in the dream.
When we gain in awareness, then our deepest beliefs and fears may be faced honestly and squarely. We respond to what is so, to reality as it is by experience, not driven by fear, anger or other passion. Our response is what is required, according to our will, our desire to be as we are.

With this precept, our practice becomes meeting life in all its possibilities, in its newness, and its sometimes strangeness.

And while certainty, feeling "sure" is seductive, and it can make us feel safe, prayers for change, for impermanence are part of the Way. As a Mahayana practitioner notes, 'when a flower dies, we don't cry, because we know flowers are impermanent.' Understanding this, we will suffer less and be joyful more. Impermanence is not negative!
Does it then, in the Way, mean that we have to lose all that we care for? Of course not; the community remains and is important. What is also important is that we not cling so tightly to persons or things, that we fail to recognize the nature of change.
So, to gain in skillfulness and practice of the precepts, we must turn to experience, the present moment as our guide, and not simply notions or intellectual ideas.

As Joko Beck has said, "when we experience for ourselves the transitory nature of beliefs, then it no longer has us in a strong hold. We can be freer from our requirements--freer to speak truthfully." Isn't it odd how those we care for most deeply, those who have meaning to us in our daily lives, are those for whom we most often hold deeply, and those whom we entrench in our faultfinding?

This is one of the ways in which we may avoid ourselves.
We are dishonest with ourselves first before the other. By focusing not on our own experience, but on what we think must be the experience of another, we criticize, nit-pick, fault. Sometimes, most often, those negative attributes are really our own.
Our own views may thus be frozen; we may not be acting from awareness of our selves-- what are we feeling, what is my perception/experience? If we do not take the critical self view, like that of a scientist, examining our own functioning, our own organism, faultfinding gains a hold. We react to something that may not even be real at all-- at least not real beyond our own mind, and then we suffer the consequences when the world rebuffs us, as it must.


Other ways of avoiding or not being truthful are several:

*Do I add to the story my own facts, interpretations or opinions as though they are true?

Try seeing yourself as the other person whom you spoke about. How do your words fit now? What is your experience?

*Do I keep silent? Do I comment when in a group about something I know, or do I allow it to pass by?

What is your intention in keeping silent? What is your experience? Do I take some advantage from not speaking?

As you practice, keep in mind that in the Simple Mind, speaking truthfully is neither better nor worse.

Precepts: Living Awake and in the Truth, part 1

Taking up the precept of the Way of Speaking Truthfully is often a first precept encountered and one of the most obvious, yet not always to ourselves. Many of us have finely developed defenses to what would otherwise intrude upon our dream of self. Some have referred to this as being fond of, or attached to our "favorite sins."

In truth we find the ability and power to break away from our usual thought habits and self destructive practices-- practices that act to keep us separated from our true selves, from our peace and our joy. Yet as practitioners of the Way, we see there is only just this moment, that it arises from other moments, and that this moment now leads the way to every other moment. In the Simple Mind, there then is awareness that "where ever you go, there you are now."

Truth is expressed as only just this. Truth turns us towards the realization that our assumptions of permanence are just that, assumptions. Thus living in awareness of truth causes us to look carefully, and to see that practice in this instance is to challenge those assumptions of what it is that makes the world real to us. What is truth, what is "such"?

Here our true self lies, and in the freedom of the truth is our strength.

Commentary 2-- Just This

In the study of the self, we find that wherever we go, there we are. Gaining this sort of awareness of the self is central to practice. Applying just this, we acquire the power and creativity to break out of our habitual defenses and thought habits so to experience reality as it is. When you do, you find that your anxiety level is reduced, your stress goes down, and in its place arises a new sense of the possible; that you are just this moment. Every moment is new and possible. That moment becomes a good thing; you open yourself to be curious, to learn more about the world around you, yourself. Take rest in what is real.

As we come to better understand the precepts, an awareness grows that points our attention to doing what is necessary. We ask and see more clearly what is required of us, and we do just that.

Being a scientist and examining our self, we come to see that we have expectations and requirements, first of ourselves and then of others. When these ideas or assumptions fail to correspond with reality, we suffer. Cutting through deception, we live more in this moment and find that it is a good. We may even begin to acquire the realization that often when we think it is the other, in reality it is ourselves who think, act or feel a particular way. Avoid spinning into the past or the fearful future. This moment is the only moment there really can be.

An old saying I learned as a child goes, "He who accuses, accuses himself." Being aware of a situation or an event does not make us bound to engage or respond. We may choose to do so, if it seems necessary, or we may stand back and let it play out on its own, in its own time.

Know that feelings are just feelings. They may guide or hinder us equally. Feelings arise and recede; when they're urgent at that moment things may seem clear. Later, we may, in a calmer mind see they were not, and then there's the damage we cause to ourselves and others. So there is a great deal of power in awareness. It may be increased and cultivated. Take the journey of the head to the heart through the precepts. They are a reliable guide.