Take a Deep Breath and Blink

Imagine you are driving along a country road at night. You go around a curve and your headlights suddenly are on a lone deer. Transfixed by the light, the deer is frozen, unable to move. Confused, it cannot move forward or go back where it came from. Angry at its inability to move, it senses it is powerless against the light it is caught in, the danger it is facing. It wants to escape, but is held by the light.

These are the five elements of fear—confusion, aversion, a sense of danger, a sense of weakness, and a desire to escape.

We react in much the way the deer does. Not knowing what to do, we are confused when confronted by that which we fear. We feel we are weak, perhaps unable to do what we sense to be the right thing. Or perhaps we have no idea what the right thing to do is. We are repelled by our helplessness and feel aversion for our own ability to move forward or to act wisely. Overwhelmed by the thought that we are in danger, our overpowering urge is to escape, but we cannot, for we are stuck.

What can we do?

Take a deep breath and examine our fear.

The deer acts on instinct. We, however, have the ability to analyze our fear to discover its cause. In doing so, we may realize our fear is based on a misperception. The cause of the fear was more imaginary than real. Realizing we overreacted can provide us with the opportunity to blink. Like a deer that can blink, we break the spell of our self-induced fear.

But what if the fear is real?

Through analysis and calming our minds, we can experience the equivalent of a mental “blink.” Remembering that is our own karmas that brought us to this point will help us grasp that what I broke, I alone have the potential to fix. With this comes the realization that our usual way of reacting often don’t work. Fear, confusion, aversion, and the desire to escape don’t improve a bad situation. We need to take a deep breath, calm down, and blink. We need to have a paradigm shift and be creative in looking for a new solution.

New ways of reacting do not come easily to us so we will need mindfulness and determination. And much practice. But as we get it right, fear will begin to recede and in its place, we’ll be able to blink more often.

How do I Turn This Thing Off?

When I visited my cousin Deborah and her husband Bart in 2006, I had the joy of celebrating Shabbas with them. For twenty-four hours, the telephone didn't ring, the computer was off, and the television was quiet. We walked to the synagogue and then home again for the noon meal that Deborah had prepared the day before. It was a day for family and reflection. It is truly a wonderful tradition.

Much of my day, like those of so many people today, is spent on the computer. It is a communication marvel, but can become a demanding taskmaster. So for April (and hopefully for longer if this works), I will not turn on my computer for a twenty-four hour period over the weekend. I cannot set a specific time, because our translation group meets via web-conferencing and often we get together over the weekend. So I'll have a sliding time slot centered around Sunday.

Now if you're thinking at this point that I must be out of things to write about so am rambling on here, don't worry. ;-) My point in this entry...here it comes for all you patient readers...is that I will not be posting on Sundays during April. After the morning practice at the center, I'll be having some old-fashioned, go outside and get some fresh air, read a book, talk to people, low-tech Sundays. So I'm posting this on Saturday for release on Sunday and will be offline for a day. (If I feel myself weakening, I'll ask Celine to hide my laptop. Finding it hidden somewhere on seventy-five acres should take me about...twenty-four hours...)  

Why do We Hold On?

Maybe we believe that our safety lies in holding on,
That losing our grip could spell disaster,
Or we may believe that holding on is the way to salvation.

But do we really know it is safer to hold on?
Would letting go really be so bad?
Do we really gain from holding on?

It is the role of the teacher to show us that such security is illusory.
That holding on only holds us back.
That our salvation lies in letting go.

Our holding on is a constraint we've placed upon ourselves.
It is an attitude, a way of thinking.
And our thinking - unlike the weather or the movements of the planets - is one thing we have complete control over.

The task of the teacher is to show us that we can change our minds, and that it is safe to do so.

~ Peter Russell 

The Meaning of "Amitabha Buddha"

“Amitabha Buddha” is Sanskrit. Amitabha means “infinite,” Buddha means “awakening.” This name therefore implies infinite enlightenment. “Infinite” describes that which is innate in the true nature: infinite wisdom, infinite virtues and abilities, and infinite auspicious marks. These three categories of “infiniteness” cover all the infinities in the whole universe. “Amitabha Buddha” is a name of the true nature. That is why Master Zhongfeng said “My mind is Amitabha Buddha; Amitabha Buddha is my mind.”

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

How Bodhisattvas and Good Teachers Help Us

The wisdom, virtues, and powers of the bodhisattvas of the higher ranks, and their capabilities to perceive other beings are very close to those of a Buddha. When they help a being, they can see all the past lives of that being. Why? Because those who have realized Buddha-nature have no delusion of time and space. No delusion of time means the boundaries among the past, present, and future no longer exist. No delusion of space means there is no far or near.

An event that occurred many million of years ago is as clear to them as if it were happening right before their eyes. They would know what a being had learned in their past lives and teach that being the relevant method. That being would find the learning interesting and accessible, and would thus make good progress in a short time. Why? Because this being’s learning in his or her past lives had already planted a seed in the Alaya consciousness (the being’s store consciousness that contains all their past karmas.)

When a good teacher teaches a method to a being, the teacher will draw the seeds of residual habits out of that being’s Alaya consciousness. Practitioners who have attained certain degrees of realization have this kind of ability. Those who have not attained realization, do not. But if a practitioner has taught for a long time and is very experienced, he or she may be sixty or seventy percent accurate in his or her perception of the student’s capacity. If the student diligently practices the method recommended by the teacher, the student will succeed in his or her practice. The teacher’s experience enables him or her to make the right recommendations.

But it is very difficult to encounter a good teacher. One must be sincere and be willing to learn. This is the most important factor for one to encounter a good teacher. One should also respect teachers and their teachings. In addition, one must believe the teacher, understand the teaching, and practice accordingly. When one can do all these, it is possible for one to encounter a good teacher.

~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra