By Kenn Duncan
Delivered as a Dharma talk, September 2019
“It is better to grasp the universe as it really is than to persist in delusion, however satisfying and reassuring” - Carl Sagan
Delusion is said to be the most dangerous of the 3 poisons, it’s described as confusion, ignorance, illusion, bewilderment, misperception of reality. Believing something which is not true and acting on this belief, one of the problems with delusion is it believes it’s true. Delusion can lead us to ignore the facts and cling to our views and opinions, it creates a loss of connection with reality. It can take us into the illusion of our thoughts and misperceptions and these inevitably motivate unskillful actions.
Further, we start to build stories around these delusions, you’re by yourself one day = I don’t have any friends, see someone on TV = I think that person is cool, or that person is not cool, I will never get old, never go bald, but the reality is we don’t know, is that person cool? Will I go bald? We don’t really have control. Delusion is trying to have control or fool us into thinking that our beliefs are real and true. We also form ideas about ourselves that limit us, by making stories of ourselves, I can do this, I can’t do this, I’m this way… I’m not that way.
Buddhism gives us a great view of delusion and that is that you shouldn’t take it personally or as a failure when it’s recognized or seen, by yourself or by others. It just comes with being a human being, our mind will work towards delusion, maybe as a protection. So rather than being judgmental about it or embarrassed about it, be willing to be transparent with it, talk about it, recognize it, know it.
By Carol Russell
Delivered as a Dharma talk July 9, 2019
There is a well-known saying: In the beginner’s mind there are many possibilities, in the expert’s mind there are few.
We admire those who are experts, accomplished in their field, who have spent many years honing a skill or knowledge of their subject, who break new ground in creativity or research or scholarship or athletic ability or spiritual wisdom. And they deserve our admiration. We seek guidance and inspiration from such accomplished people.
Once, a long time ago, there was a wise Zen master. People from far and near would seek his counsel and ask for his wisdom. Many would come and ask him to teach them, enlighten them in the way of Zen. He seldom turned any away. One day an important man, a man used to command and obedience came to visit the master. “I have come today to ask you to teach me about Zen. Open my mind to enlightenment.” The tone of the important man’s voice was of one used to getting his own way. The Zen master smiled and said that they should discuss the matter over a cup of tea. When the tea was served the master poured his visitor a cup. He poured and he poured and the tea rose to the rim and began to spill over the table and finally onto the robes of the wealthy man. Finally the visitor shouted, “Enough. You are spilling the tea all over. Can’t you see the cup is full?” The master stopped pouring and smiled at his guest. “You are like this tea cup, so full that nothing more can be added. Come back to me when the cup is empty. Come back to me with an empty mind.”
Clearly every one of us is pretty good at a few things, maybe even an expert. We began at the beginning, knowing nothing. ‘The steps to maturity are necessarily immature’, says Richard Rohr. And yet sometimes there is a resistance to being a beginner. Maybe resistance comes as we age. We are more willing to be a beginner when we are kids.
Maybe it’s cultural. There is a pressure in our society to know the answer. Stephen Jenkinson, in his book, Die Wise, writes that our culture suffers from an addiction to competence, and that this addiction is “part of the inheritance from our hard-scrabble immigrant beginnings on this continent, rooted in self-reliance, mastery over the environment around us, autonomy. It is the shadow side of our convictions about limitless possibility and ‘be all you can be.’”
Alvin Toffler said, The illiterate of the 21st century will not be those who cannot read and write, but those who cannot learn, unlearn and relearn.
Here is one definition of beginner’s mind, from the book Zen Mind, Beginner’s Mind:
The mind of the beginner is empty, free of the habits of the expert, ready to accept, to doubt, and open to all the possibilities. It is the kind of mind which can see things as they are, which step by step and in a flash can realize the original nature of everything.
Such a juicy definition…such an intriguing collection of phrases: Empty, accepting, doubting, open to all the possibilities.
By Jack Kornfield
Originally published at jackkornfield.com, January 27, 2017.
The problem with the world is that we draw our family circle too small.
— Mother Teresa
Many of us wrestle with our response to the sufferings of the country and the world. What can we do in the face of poverty, disease, war, injustice, and environmental devastation? With the torrent of news, it is easy to despair, to become cynical or numb. Our psychologies tend to treat this as a personal problem, but it is not. We are all affected by the suffering of the world and need to find a way to work with it. This is a pressing problem for psychology. The Buddhist approach to this collective suffering is to turn toward it. We understand that genuine happiness and meaning will come through tending to suffering. We overcome our own despair by helping others to overcome theirs.
We might hear this and become afraid of being overwhelmed. Or our response might be confused with guilt, unworthiness, and our need for personal healing. Still, even though our motivation is mixed, we have to respond. And we can. It is simple. Each of us can contribute to the sanity of the world. We can tend to ourself and we can tend to others. In doing so we discover the role of the bodhisattva.
— Jack Kornfield
Dedication and Long-Term Intention
By Jack Kornfield
Originally published at jackkornfield.com, December 28, 2016.
"It is the New Year. We all know about New Year’s resolutions and how short-lived they can be. Consider setting a long-term intention. A long-term intention is also called a vow or dedication. In the forest monastery we would gather before dawn in the candlelit darkness and begin the sonorous morning chanting to dedicate ourselves to loving-kindness and liberation for all. The chants reminded us that awakening is possible whenever we dedicate ourselves to a noble way of life. We would vow to use the support we received as monks for awakening and compassion, for ourselves and for all beings.
Setting a long-term intention is like setting the compass of our heart. No matter how rough the storms, how difficult the terrain, even if we have to backtrack around obstacles, our direction is clear. The fruits of dedication are visible in the best of human endeavors.
As you begin the New Year, take some time to sit and quietly reflect. If today you were to set or reaffirm a long-term intention, a vow, your heart’s direction, what would it be?"
– Jack Kornfield
Now Is the Time to Stand Up:
...to this resource for Prescott's spiritual community. Much gratitude goes out to our entire Sangha – and the numberless causes and conditions – for making this website and blog page possible, and for the joy I have experienced in creating it.
Detail of the Great Hall Mural
Courtesy Spirit Rock Meditation Center
Used with permission