Awakening the Buddha Within

I loved Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das so much that I will have to get a copy for myself.

And yes I probably went overboard posting some of my favorite parts of the book here, here, and here.

Click here to view the table of contents and here to read an excerpt.

Beach Chair Meditation (Awakening the Buddha Within)

This simple meditation is one of my favorite things from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

Beach Chair Meditation
Lean back in a comfy beach chair
or chaise lounge, with legs outstretched
and totally relax.
Let go of body and mind;
let go, and let goodness
do it.

At poolside, or on your patio or porch;
in a garden
or on the beach;
raise your gaze,
open your eyes and heart and mind.
Elevate the scope of global,
three-hundred-and-sixty-degree panoramic awareness.

Simply relax
and watch the rolling waves
of sea or river,
or the clouds pass by
while the mind unfurls,
as the soul unfolds
and the infinite sky opens up
revealing the joy of meditation.

The Mirror of Mindfulness (Awakening the Buddha Within)

I really liked this simple statement on mindfulness from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

The Mirror of Mindfulness
Mindfulness is the root of the Dharma.
Mindfulness is the body of practice.
Mindfulness is the fortress of the mind.
Lack of mindfulness will allow the negative forces to overcome you.
Lack of mindfulness is the creator of evil deeds.
Without mindfulness and presene of mind,
Nothing can be accomplished.
Lack of mindfulness piles up shit.
Without mindfulness you sleep in an ocean of piss.
Without mindfulness you are like a heartless zombie, a walking corpse.

Four Heartitudes (Awakening the Heart Within)

I really liked this simple chant for meditation from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

Four Heartitudes
May all beings have happiness and the cause of happiness.
May all beings remain free from suffering and the cause of suffering.
May all beings come to remain unseparated from the sacred joy and happiness that is totally free from sorrow.
May all beings come to rest in the boundless and all-inclusive equanimity that is beyond attachment and aversion.

And this one:

We rejoice in the good fortune of all. We rejoice in the virtuous good deeds and accomplishments of others. We put an end to covetousness and jealousy. We forgive and accept others, and put an end to feelings of ill will and enmity. Blessings to the world. Blessings to ourselves.

Meditation Training (Awakening the Buddha Within)

This section about meditation from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das is a great introduction for Westerners:

Meditation Training
Awareness, Attention, and Focus

Westerners who are attracted to Buddhism because of meditation often make the mistake of seeing meditation in the narrow sense of going into a quiet room, crossing your legs, and closing your eyes. What the Buddha actually intended by this part of the path was mental discipline, an effort to train the mind through the cultivation of mindful awareness and attention to the present. If all the difficulties of life are the result of ignorance, deluded thinking, and conflicting emotions, then the obvious solution is to get wiser, more aware, balanced, and loving. We do this through the practice of meditation training or samadhi. Meditation training includes Right Effort, Right Mindfulness, and Right Concentration.

...

Demystified and divested of religious and cultural trappings, meditation basically means the intentional cultivation of mindful awareness and pure attention -- an alert, wakeful presence of mind. This development of awareness eradicates ignorance -- about ourselves and others as well as reality. Meditation awakens and frees the mind, and opens the heart, helping us develop inner wisdom, clarity, joy, and compassion, thus bringing spirituality and a larger perspective into every aspect of daily life. Meditation training helps us to concentrate as well as to see and think more clearly. In this way we develop spiritually into wiser, more selfless, and caring men and women.

The Thirty-Seven Practices of Bodhisattvas (Awakening the Buddhist Heart)

I couldn't resist sharing The Thirty-Seven Practices of Bodhisattva from Awakening The Buddhist Heart: Integrating Love, Meaning, and Connection into Every Part of Your Life by Lama Surya Das.

In the book, Das includes a short commentary and questions for self-examination which I have not included below.

The commentaries and questions are very helpful for bringing this practices into everyday life so I might share them another time.

1. Since we are fortunate enough to be alive and to be blessed with human bodies and intelligence, let's take advantage of this opportunity to free ourselves and others from suffering. Listen to the teachings. Reflect on what you have heard. Meditate, meditate, meditate.
   The Sons and Daughters of the Buddhas all follow this practice.
2. In life, the strongest feelings are often generated by those we love and those who make us angry. We can become s preoccupied with these reactive feelings and our emotional concerns that we lose sight of what’s right and wrong. We could instead cultivate an attitude of nonattachment to our feelings and be prepared to lessen the grip of our worldly preoccupations.
   The Sons and Daughters of the Buddhas all follow this practice.
3. When we withdraw from excessive worldly stimulation and learn to put a priority on simplicity and solitude, our concentration, clarity, and wisdom increases as does our confidence in Dharma and truth we’ve learned.
   The Sons and Daughters of the Buddhas all follow this practice.
4. This life is transient and impermanent. All the goods we’ve accumulated and relationships we’ve enjoyed will change or come to an end. The mind is like a temporary guest in our bodily house; it will some day pass beyond. Learn to think of the larger picture beyond this one life-time.
   The Sons and Daughters of the Buddhas all follow this practice.
5. If we spend our time with those who don’t understand, encourage, and value our spiritual concerns, we will lose interest in truth and Dharma. As a result, we will meditate and prayer less; we lose sight of our vow to practice love and compassion for all others. Don’t surround yourself with people who don’t support your spiritual aspirations.
   The Sons and Daughters of the Buddhas all follow this practice.
6. Good teachers and spiritual friends helps us solve our problems and maintain our loving intentions. Cherish these kindred spirits, friends and mentors
   The Sons and Daughters of the Buddhas all follow this practice.
7. How can you expect the successful wheelers and dealers of this world to help you when themselves are mired in worldly woes? Instead, look for refuge and support in what’s real and reliable.
   The Sons and Daughters of the Buddhas all follow this practice.
8. The Buddha said that our suffering and confusion is the result of our negative actions. Understand this and turn away from all behaviours that are harmful to self and others. Use all your strength to resist any tendency to cause harm to anyone.
   The Sons and Daughters of the Buddhas all follow this practice.
9. The worldly pleasures we pursue in the course of our lives can vanish in an instant, like dew on the tip of a blade of grass. There is greater satisfaction and lasting bliss to be found walking the spiritual path and awakening the Buddha within.
   The Sons and Daughters of the Buddhas all follow this practice.
10. How can we think only of ourselves when others are suffering? Recognise this suffering and generate the awakened heart-mind of Bodhicitta for the benefit of all.
    The Sons and Daughters of the Buddhas all follow this practice.
11. Selfish thoughts and desires will ultimately fail us. Replace these concerns with compassion for all others and the greater good. This will lead us to freedom and awakening.
    The Sons and Daughters of the Buddhas all follow this practice.
12. Cultivate a nonattachment for worldly goods that is so strong that even if someone takes away everything you won, you will still feel compassion and pray for his prosperity and well-being.
    The Sons and Daughters of the Buddhas all follow this practice.
13. If we should know someone who threatens us or tries to case us serious bodily harm, we should feel compassion for this person and show mercy by genuinely wishing that he suffers no further because of his or her deluded and misguided state.
    The Sons and Daughters of the Buddhas all follow this practice.
14. Even if someone slanders and criticizes us, spreading cruel rumors that some people may even believe, speak of that person with kindness. When you speak of him to others, praise his virtues.
    The Sons and Daughters of the Buddhas all follow this practice.
15. Even if someone insults and criticizes us in front of others, describing our flaws to anyone who will listen, instead of feeling anger, consider that person like a spiritual friend and advisor. Listen quietly and show respect; we can always learn from honest criticism.
    The Sons and Daughters of the Buddhas all follow this practice.
16. If someone we have nurtured and cared for as one would a cherished child becomes resentful, angry and hurtful, we should become even kinder and more giving; we should be understanding.
    The Sons and Daughters of the Buddhas all follow this practice.
17. If someone is contemptuous or treats you without respect – even if that person is not your intellectual or spiritual equal – repay them with honor as you would an admired teacher.
    The Sons and Daughters of the Buddhas all follow this practice.
18. No matter how dire your emotional, physical or financial condition, stay true to your practice, your inner principles, and your intentions. Continue to walk the path of awakening for yourself and all beings.
    The Sons and Daughters of the Buddhas all follow this practice.
19. Success and fame can be detrimental to spiritual development. No matter how much wealth you accumulate or how much you are praised and admired, don’t be swept away by worldly achievements or lose sight of what is real. Stay connected to who you are and what really matters.
    The Sons and Daughters of the Buddhas all follow this practice.
20. Anger is an inner problem. When you feel anger, don’t just strike out at others. Instead turn inward and call upon your resources of awareness, love and compassion to heal yourself first.
    The Sons and Daughters of the Buddhas all follow this practice.
21. The more we pursue our desires, the more our desires grow; it’s like drinking saltwater. We find freedom by letting go of our tendencies to become obsessed and addicted to situations that will ultimately prove unsatisfying.
    The Sons and Daughters of the Buddhas all follow this practice.
22. Recognize that life is dreamlike and illusory, and that truth is beyond concepts, existence, or solid separate individuality. See what is; move away from a dualistic perception of reality.
    The Sons and Daughters of the Buddhas all follow this practice.
23. Don’t be fooled by appearances, style, or form. The loveliest objects can be insubstantial and fleeting as the rainbows of summer. Let go of your impulsive, knee-jerk attractions to things that don’t last.
    The Sons and Daughters of the Buddhas all follow this practice.
24. All of us face problems and suffering. Recognise the illusory nature of all things; regard even difficulties and tragedies as fleeting and dreamlike.
    The Sons and Daughters of the Buddhas all follow this practice.
25. If we truly want enlightenment, we must be prepared to give of ourselves and all that we own without any thought of personal merit or gain. Cultivate an abundant, generous heart.
    The Sons and Daughters of the Buddhas all follow this practice.
26. If we lack ethics, virtue and morality in our own lives, how can we help others? Practice self-discipline and moderation, vowing to be moral and ethical in everything you do.
    The Sons and Daughters of the Buddhas all follow this practice.
27. Our worthwhile intentions are continually challenged by the negative and destructive situations we encounter. In the most trying circumstances, let go of anger and resentment. Instead cultivate patience toward all.
    The Sons and Daughters of the Buddhas all follow this practice.
28. Many seek to reach enlightenment for themselves alone; even they walk the path as though their hair is on fire and only their effort will put out the flames of their spiritual emergency. Think, therefore, of how much more energy is required to strive for enlightenment for the benefit of all who suffer. This goal requires total commitment, courage, and diligent effort.
    The Sons and Daughters of the Buddhas all follow this practice.
29. In order to penetrate the nature of reality and achieve real insight and deeper understanding, we need training and grounding in mental stability and focused attention. Mere spiritual highs are not sufficient to liberate and awaken our mind, or to achieve the result of “the heart’s true release.”
    The Sons and Daughters of the Buddhas all follow this practice.
30. The perfections of generosity, virtue, patience, effort, and meditative absorption alone will not bring us to enlightenment without the cultivation of wisdom.
    The Sons and Daughters of the Buddhas all follow this practice.
31. We need always to continue to look inward and make consistent efforts to examine our faults in order to root our and let go of our own confusion and delusion. This requires a sincere ongoing commitment to awakening from the sleep of illusion. Ideally we should embody the Dharma, not just pay lip service.
    The Sons and Daughters of the Buddhas all follow this practice.
32. Don’t speak ill of others and don’t criticize fellow seekers. The only faults we should mention are our own.
    The Sons and Daughters of the Buddhas all follow this practice.
33. Sometimes our most intense emotions and arguments occur with family and good friends – those with who we are most intimate. It can be difficult to study and reflect on Dharma or meditate when all of our energy is engaged in domestic disputes. Avoid the strong attachments and emotions that these situations encourage.
    The Sons and Daughters of the Buddhas all follow this practice.
34. Unkind words can cause great harm. When we are angry and speak harshly to others, we lose our spiritual footing. We create pain, causing someone else’s mind to become disturbed and upset. Give up abusing others with harsh language.
    The Sons and Daughters of the Buddhas all follow this practice.
35. It’s all too easy to fall into the unconscious ways of acting and thinking. Mindfulness helps us more closely observe ourselves and thus keep our tendencies to form negative habits in check.
    The Sons and Daughters of the Buddhas all follow this practice.
36. In summation: Whatever we do, whatever we think, wherever we go, whatever the circumstances, we need to look inward to examine our minds. The work of a Bodhisattva requires mindful, attentive awareness.
    The Sons and Daughters of the Buddhas all follow this practice.
37. Dedicate our practice for the good of all. Share the benefits with everyone. Include all in your heart and prayers. Recognize the interconnectedness of all and make no distinction between beings; we are all equal in the spirit.
    The Sons and Daughters of the Buddhas all follow this practice.

Deep Relaxation

Okay, I couldn't resist. Here is the deep relaxation guided meditation from Appendix D of Thich Nhat Hanh's Anger: Wisdom for Cooling the Flames, which the author says is essential for the body and mind to heal and should be practiced often:

Lie down comfortably on your back on the floor or on a bed. Close your eyes. Allow your arms to rest gently on either side of your body and let your legs relax, turning outwards.

As you breathe in and out, become aware of your whole body lying down. Feel all the areas of your body that are touching the floor or the bed you are lying on; your heels, the back of your legs, your buttocks, your back, the back of your hands and arms, the back of your head. With each out-breath, feel yourself sink deeper and deeper into the floor, letting go of tension, letting go of worries, not holding onto anything.

As you breathe in, feel your abdomen rising, and as you breathe out, feel your abdomen rising. For several breaths, just notice the rise and fall of your abdomen.

Now, as you breathe in, become aware of your two feet. As you breathe out, allow your two feet to relax. Breathing in, send your love to your feet, and breathing out, smile to your feet. As you breathe in and out, know how wonderful it is to have two feet, that allow you to walk, to run, to play sports, to dance, to drive, to do so many activities throughout the day. Send your gratitude to your two feet for always being there whenever you need them.

Breathing in, become aware of your right and left legs. Breathing out, allow all the cells in your legs to relax. Breathing in, smile to your legs, and breathing out, send them your love. Appreciate whatever degree of strength and health is there in your legs. As you breathe in and out, send them your tenderness and care. Allow them to rest, sinking gently into the floor. Release any tension you may be holding in your legs.

Breathing in, become aware of your two hands lying on the floor. Breathing out, completely relax all the muscles in your two hands, releasing any tension you may be holding in them. As you breathe in, appreciate how wonderful it is to have two hands. As you breathe out, send a smile of love to your two hands. Breathing in and out, be in touch with all the things your two hands allow you to do: to cook, to write, to drive, to hold the hand of someone else, to hold a baby, to wash your own body, to draw, to play a musical instrument, to type, to build and fix things, to pet an animal, to hold a cup of tea. So many things are available to you because of your two hands. Just enjoy the fact that you have two hands and allow all the cells in your hands to really rest.

Breathing in, become aware of your two arms. Breathing out, allow your arms to fully relax. As you breathe in, send your love to your arms, and as you breathe out, smile to them. Take the time to appreciate your arms and whatever strength and health are there in your arms. Send them your gratitude for allowing you to hug someone else, to swing on a swing, to help and serve others, to work hard -- cleaning the house, mowing the lawn, to do so many things throughout the day. Breathing in and out, allow your two arms to let go and rest completely on the floor. With each out-breath, feel the tension leaving your arms. As you embrace your arms with your mindfulness, feel joy and ease in every part of your two arms.

Breathing in, become aware of your shoulders. Breathing out, allow any tension in your shoulders to flow out into the floor. As you breathe in, send your love to your shoulders, and as you breathe out, smile with gratitude to them. Breathing in and out, be aware that you may have allowed a lot of tension and stress to accumulate in your shoulders. With each exhalation, allow the tension to leave your shoulders, feeling them relax more and more deeply. Send them your tenderness and care, knowing that you do not want to put too much strain on them, but that you want to live in a way that will allow them to be relaxed and at ease.

Breathing in, become aware of your heart. Breathing out, allow your heart to rest. With your in-breath, send your love to your heart. With your out-breath, send your love to your heart. With your out-breath, smile to your heart. As you breathe in and out, get in touch with how wonderful it is to have a heart still beating in your chest. Your heart allows your life to be possible, and it is always there for you, every minute, every day. It never takes a break. Your heart has been beating since you were a four-week-old fetus in your mother's womb. It is a marvelous organ that allows you to do everything you do throughout the day. Breathe in and know that your heart also loves you. Breathe out and commit to live in a way that will help your heart to function well. With each exhalation, feel your heart relaxing more and more. Allow each cell in your heart to smile with ease and joy.

Breathing in, become aware of your stomach and intestines. Breathing out, allow your stomach and intestines to relax. As you breathe in, send them your love and gratitude. As you breath out, smile tenderly to them. Breathing in and out, know how essential these organs are to your health. Give them the chance to rest deeply. Each day they digest and assimilate the food you eat, giving you energy and strength. They need you to take the time to recognize and appreciate them. As you breathe in, feel your stomach and intestines relaxing and releasing all tension. As you breathe out, enjoy the fact that you have a stomach and intestines.

Breathing in, become aware of your eyes. Breathing out, allow your eyes and the muscles around your eyes to relax. Breathing in, smile to your eyes, and breathing out, send them your love. Allow your eyes to rest and roll back into your head. As you breathe in and out, know how precious your two eyes are. They allow you to look into the eyes of someone you love, to see a beautiful sunset, to read and write, to move around with ease, to see a bird flying in the sky, to watch a movie -- so many things are possible because of your two eyes. Take the time to appreciate the gift of sight and allow your eyes to rest deeply. You can gently raise your eyebrows to help release any tension you may be holding around your eyes.

Here you can continue to relax other areas of your body, using the same pattern as above.

Now, if there is a place in your body that is sick or in pain, take this time to become aware of it and send it your love. Breathing in, allow this area to rest, and breathing out, smile to it with great tenderness and affection. Be aware that there are other parts of your body that are still strong and healthy. Allow these strong parts of your body to send their strength and energy to the weak or sick area. Feel the support, energy, and love of the rest of your body penetrating the weak area, soothing and healing it. Breathe in and affirm your own capacity to heal, breathe out and let go of the worry or fear you may be holding in your body. Breathing in and out, smile with love and confidence to the area of your body that is not well.

Finally, breathing in, become aware of the whole of your body lying down. Breathing out, enjoy the sensation of your whole body lying down, very relaxed and calm. Smile to your whole body as you breathe in, and send your love and compassion to your whole body as you breathe out. Feel all the cells in your whole body smiling joyfully with you. Feel gratitude for all the cells in your whole body. Return the gentle rise and fall of your abdomen.

To end, slowly stretch and open your eyes. Take your time to get up, calmly and lightly. Practice to carry the calm and mindful energy you have generated into your next activity and throughout the day.

I have praticed a similar meditation after yoga since I was in high school. Good stuff.

Awakening the Buddhist Heart

Awakening The Buddhist Heart: Integrating Love, Meaning, and Connection into Every Part of Your Life by Lama Surya Das was such a quick read (much faster than Awakening the Buddha Within).

I liked this book and found it inspiring but felt it lacked the serious Buddhist teachings of Surya's first book.

In fact, whereas I felt there were so many parts of Awakening the Buddha Within that I wanted to save for future reference, I only felt that way about the Appendix of Awakening The Buddhist Heart -- The Bodhicitta Practices of an Awakened Heart (Thogme Zango's Thirty-seven Practices of a Bodhisattva).

Anger and Awakening the Buddha Within

After recently re-reading Thich Nhat Hanh’s Anger: Wisdom for Cooling the Flames, I enjoyed reading the brief section about anger in Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

I think it's important to remember that there is nothing in the Dharma that tells us never to be angry. Anger is a human emotion; it doesn't automatically disappear. Also it has its own logic, its own intelligence and function. If you bottle up and swallow your anger too often, you are going to make yourself ill. Meeting the challenge of ill will is not about denying, repressing, or suppressing anger. It's about staying up to date with anger and other emotions by experiencing and releasing their energy moment by moment rather than storing them up. It's about not carrying grudges or blaming yourself, or turning your anger inward and becoming depressed and despondent. Ideally we should be able to be sensitive and aware enough not only to feel life fully but also to let it go.

Have you ever been in a situation where you felt that someone had treated you very badly, and you couldn't let it go? You continued to want some kind of resolution or vindication. Perhaps this went on for so long that you felt out of control, and instead of briefly befriending your anger and disappointment, you allowed these feelings to become uncomfortably close companions? The Dharma doesn't tell you to turn your anger inward. Buddhist wisdom encourages you to look at these situations realistically, experience freely and feelingly, stop grasping, and transform your attitude.

I also liked the Metta Prayer:

May all beings be happy, content, and fulfilled.
May all beings be healed and whole.
May all have whatever they want and need.
May all be protected from harm, and free from fear.
May all beings enjoy inner peace and ease.
May all be awakened, liberated, and free.
May there be peace in this world, and throughout the universe.

Click here to view the table of contents and here to read an excerpt.

Anger by Thich Nhat Hanh

As promised, here are more thoughts on Thich Nhat Hanh's Anger: Wisdom for Cooling the Flames.

I think this book should be required reading for every man and woman.

I loaned a copy to a friend who was coping with some anxiety and anger in her professional life and she liked it so much she bought herself a copy.

We'll see if it brings about real change but at the very least this book has a calming effect that is much needed during times of anger.

Go get a copy for yourself for Christmas!

Awakening the Buddhist Heart: Integrating Love, Meaning, and Connection into Every Part of Your Life by Lama Surya Das

After reading Awakening the Buddha Within by Lama Surya Das, I decided to check out one of his other books, Awakening The Buddhist Heart: Integrating Love, Meaning, and Connection into Every Part of Your Life.

Here's the table of contents:

Introduction  1

1 Spiritual Intelligence - Connecting to the Bigger Picture  3
2 Awakening to the Deeper Love - A Buddha's Love  27
3 Connecting to Your Life Experience  41
4 Developing Authentic Presence  61
5 Letting Go, Getting Real  81
6 The Connection Reflex - Building Meaningful Relationships  107
7 Finding Our Sacred Place in Nature  135
8 Joyfully Crazy and Wonderful Awakenings  157
9 Spiritual Alchemy - Embracing Life's Lessons  175
10 Learning to Love What We Don't Like  197

Epilogue  A Prayer for the New Millennium  219
Appendix  The Bodhicitta Practices of an Awakened Heart  221

Index  247

I have high expectations for this book and hope it's every bit as good as Awakening the Buddha Within.

Mingling Dharma with Your Daily Life (Awakening the Buddha Within)

I really liked this section about cultivating mindful awareness from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

Mingling Dharma with Your Daily Life

When I lived in my teacher's monastery in Nepal, the most traditional lamas had thick, handwritten books of power words or phrases known as mantras. These books included a mantralike benediction for every single activity. There was a mantra for walking through a door or eating a meal, just as there was a mantra for using the toilet. These mantras were significantly more than mere words or empty rituals performed mechanically by rote. They were used to bring a practice of mindfulness, meditation, and gratitude into everything that was done. Many Western families grow up with a tradition of saying grace before meals. In Buddhism, a moment of mindfulness is like a "grace"; these moments can consecrate every activity, waking each of us up to the sacredness of what we do, as we do it. In this way, we recognize everything we do as a spiritual activity.

Here are some ways that we can cultivate mindful awareness and bring meditation, calm, and clarity into our daily activities:

• Breathe and smile. Relax. Take a moment to let go, and just be. Enjoy it.
• Do standing meditation, while waiting in line for a movie or bus or train. Just stand there, breathe, and awaken.
• Whenever you sit down or stand up, stop and appreciate a moment of change, of freedom.
• Whenever you cross a threshold, go through a doorway, or enter a room, see it as entering a temple and do so reverently.
• Walk barefoot in the grass or on a thick carpet and feel fully each sensation with your toes and soles.
• Walk on the edge of a beach, where the water meets the sand, with your eyes closed, feeling your way along, totally vigilant and attentive.
• Walk slowly upon crunchy snow or autumn leaves, attending to the crackle of each step.
• Sing, chant, or pray till you totally forget and lose yourself; then stop and drop into a moment of inexpressible isness, completely beyond concepts, stories, and strategies.
• Experience simple, repetitive work like sewing, embroidering, or even washing dishes as meditation in action, focusing totally on the moment in hand and nothing else.
• Try doing manual labor in a sacred manner, just doing what you are doing as if it is the ultimate divine service, for it is.
• When eating, chew each mouthful fifty or one hundred times, getting the most out of the food as well as being further nourished by the richness of the moment.
• Try chewing one single raisin for several minutes and experiencing everything you can about it.
• Before speaking, notice what motivates your words.
• Set a beeper on your watch or alarm clock to ring every hour on the hour, reminding you to wake up and appreciate the miracle of every moment. Call yourself by name and say, "Wake up!"
• Recognize the Buddha-light shining in everyone and everything and treat others accordingly.
• Enjoy the indescribable joy and peace of meditation.

Click here to view the table of contents and here to read an excerpt.

Tips and Pointers for Building a Spiritual Life from Scratch (Awakening the Buddha Within)

I really liked this section about bringing spirituality to daily life from Awakening the Buddha Within: Eight Steps to Enlightenment: Tibetan Wisdom for the Western World by Lama Surya Das.

Building a Spiritual Life from Scratch

Recently I've been going through some old notebooks, looking at some of the things that I wrote down at Lama Yeshe's monastery. In one notebook, I found a "To Do" list called "Daily Necessities." If you reflect upon some of these practices and bring a few into your life every day, you will be transformed.

The living Buddha, the Sixteenth Karmapa, said, "If you have one hundred percent dedication and confidence in Dharma teachings, every living situation can be part of spiritual practice. You can be living the practice instead of just doing it."

Daily Necessities

Tips and Pointers for Building a Spiritual Life from Scratch

Pray
Meditate
Be aware / Stay awake
Bow
Practice yoga
Feel
Chant and sing
Breathe and smile
Relax / Enjoy / Laugh / lay
Create / Envision
Let go / Forgive / Accept
Walk / Exercise / Move
Work / Serve / Contribute
Listen / Learn / Inquire
Consider / Reflect
Cultivate oneself / Enhance competencies
Cultivate contentment
Cultivate flexibility
Cultivate friendship and collaboration
Open up / Expand / Include
Lighten up
Dream
Celebrate and appreciate
Give thanks
Evolve
Love
Share / Give / Receive
Walk softly / Live gently
Expand / Radiate / Dissolve
Simplify
Surrender / Trust
Be born anew

Click here to view the table of contents and here to read an excerpt.

Guided Meditations for Looking Deeply and Releasing Anger

I still need to write down my thoughts about Thich Nhat Hanh's Anger: Wisdom for Cooling the Flames, but after sharing Appendix B (The Five Mindfulness Trainings) I'd like to also share the guided meditations found in Appendix C. But first, the instructions on guided meditation from Appendix C:

Begin with "Breathing in, I know I am breathing in. Breathing out, I know I am breathing out." Followed by the key words "In, out." You should always start with a few moments of mindful breathing to calm your mind. Use the first key word to accompany the in-breath, and the second key word to accompany the out-breath. Repeat these key words silently with your in- and out-breath in order to really touch the meaning of the meditation. Avoid saying the words mechanically; instead experience and feel them concretely. Allow eight to ten in- and out-breaths for each exercise, keeping the key words alive during each in- and out-breath.

Here are the guided meditations for Looking Deeply at Anger.

1. Contemplating a person in anger, I breathe in.
   Seeing the suffering of that person, I breathe out.
   Angry person / Suffering
2. Contemplating the damage from anger to self and others, I breathe in.
   Seeing that anger burns and destroys happiness, I breathe out.
   Anger harms self and others / Destroys happiness
3. Seeing anger's roots in my body, I breathe in.
   Seeing anger's roots in my consciousness, I breathe out.
   Anger's roots in body / Anger's roots in consciousness
4. Seeing the roots of anger in wrong perceptions and ignorance, breathe in.
   Smiling to my wrong perceptions and ignorance, I breathe out.
   Anger's roots in wrong perceptions and ignorance / Smiling
5. Seeing the angry person suffer, I breathe in.
   Feeling compassion for the angry person who suffers, I breathe out.
   Angry person suffers / Feeling compassion
6. Seeing the unfavorable environment and unhappiness of the angry person, I breathe in.
   Understanding the causes of this unhappiness, I breathe out.
   Angry person unhappy / Understanding unhappiness
7. Seeing myself burned by the fire of anger, I breathe in.
   Feeling compassion for myself burning with anger, I breathe out.
   Burned by anger / Compassion for myself
8. Knowing anger makes me look ugly, I breathe in.
   Seeing myself as the chief cause of my ugliness, I breathe out.
   Anger makes me ugly / I cause my ugliness
9. Seeing when I am angry I am a burning house, I breathe in.
   Taking care of my anger and going back to myself, I breathe out.
   I am a burning house / Taking care of myself
10. Contemplating helping the angry person, I breathe in.
    Seeing myself able to help the angry person, I breathe out.
    Helping angry person / Capable of helping

And here are the guided meditations for Releasing Anger and Healing Relations with Our Parents.

1. Seeing myself as a five-year-old child, I breathe in.
   Smiling to the five-year-old child, I breathe out.
   Myself, five years old / Smiling
2. Seeing the five-year-old child as a fragile and vulnerable, I breathe in.
   Smiling with love to the five-year-old child, I breathe out.
   Five-year-old, fragile / Smiling with love
3. Seeing my father as a five-year-old boy, I breathe in.
   Smiling to my father as a five-year-old boy, I breathe out.
   Father, five years old / Smiling
4. Seeing my five-year-old father as fragile and vulnerable, I breathe in.
   Smiling with love and understanding to my father as a five-year-old boy, I breathe out.
   Father, fragile and vulnerable / Smiling with love and understanding
5. Seeing my mother as a five-year-old girl, I breathe in.
   Smiling to my mother as a five-year-old girl, I breathe out.
   Mother, five years old / Smiling
6. Seeing my five-year-old mother as fragile and vulnerable, I breathe in.
   Smiling with love and understanding to my mother as a five-year-old girl, I breathe out.
   Mother, fragile and vulnerable / Smiling with love and understanding
7. Seeing my father suffering as a child, I breathe in.
   Seeing my mother suffering as a child, I breathe out.
   Father, suffering as a child / Mother, suffering as a child.
8. Seeing my father in me, I breathe in.
   Smiling to my father in me, I breathe out.
   Father in me / Smiling
9. Seeing my mother in me, I breathe in.
   Smiling to my mother in me, I breathe out.
   Mother in me / Smiling
10. Understanding the difficulties that my father in me has, I breathe in.
    Determined to work for the release of both my father and me, I breathe out.
    Difficulties of father in me / Releasing father and me
11. Understanding the difficulties that my mother in me has, I breathe in.
    Determined to work for the release of both my mother and me, I breathe out.
    Difficulties of mother in me / Releasing mother and me

The guided meditation found in Appendix D (Deep Relaxation) is also quite something so I might share that another day.

The Five Mindfulness Trainings

I still need to write down my thoughts about Thich Nhat Hanh's Anger: Wisdom for Cooling the Flames, but for now I'd like to just share Appendix B from the book.

The Five Mindfulness Trainings

The First Mindfulness Training:Reverence for Life
Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking or in my way of life.

The Second Mindfulness Training: GenerosityAware of the suffering caused by exploitation, social injustice, stealing, and oppression, I vow to cultivate loving-kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on earth.

The Third Mindfulness Training: Sexual Responsibility
Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to protect couples and familes from being broken by sexual misconduct.

The Fourth Mindfulness Training: Deep Listening and Loving Speech
Aware of the suffering caused by unmindful speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully with words that inspire self-confidence, joy, and hope. I am determined not to spread news that I do not know to be certain and not to criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

The Five Mindfulness Training: Mindfulness Consumption
Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest food or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

Anger: Wisdom for Cooling the Flames by Thich Nhat Hanh

I just re-read Thich Nhat Hanh's Anger: Wisdom for Cooling the Flames (which I first read in 2003).

I highly recommend this book, whether or not you are angry. We are all angry at times and this book provides the tools for coping with your own anger and helping friends and famliy deal with their anger.

Here's the Table of Contents:

Introduction

One: Consuming Anger
Two: Putting Out the Fire of Anger
Three: The Language of True Love
Four: Transformation
Five:Compassionate Communication
Six: Your Heart Sutra
Seven: No Enemies
Eight: David and Angelina: the Habit Energy of Anger
Nine: Embracing Anger With Mindfulness
Ten: Mindful Breathing
Eleven: Restoring the Pure Land

Appendix A: Peace Treaty
Appendix B: The Five Mindfulness Trainings
Appendix C: Guided Meditations for Looking Deeply and Releasing Anger
Appendix D: Deep Relaxation

I will write more on this book a bit later.

Mind and Life: Discussions with the Dalai Lama on the Nature of Reality

As I've mentioned before, I'm subscribed to the Mind & Life Institute mailing list, and through this list I just received an email about a new book:

We are pleased to announce the publication of a new book that captures the rich exchange between scientists and Buddhist contemplatives during a Mind and Life Institute Dialogue with His Holiness the Dalai Lama. When a group of noted scientists including Nobel physicist Steven Chu and biologist Eric Lander discussed the nature of matter, life and everything from particle physics to the evolution and nature of consciousness with the Dalai Lama at his home in Dharamsala, their dialogue was recorded for posterity.

The book that grew out of this meeting of minds is Mind and Life: Discussions with the Dalai Lama on the Nature of Reality by Pier Luigi Luisi and Zara Houshmand. Recently released by Columbia University Press, the book has already received an appreciative review by the journal Nature, which notes that Luisi, "does a fine job of capturing the ebb and flow of debate and the delicate dynamics of cross-cultural interaction ... The book is stimulating whatever your field of expertise, because it is likely to offer a way of looking at the world that you had not tried."

You can read the book review in Nature at: http://www.nature.com/nature/journal/v456/n7219/full/456170a.html

In case you don't already know, for over a decade, a small group of scientists and philosophers (and practitioners of many faiths, all members of the Mind and Life Institute) have met about once a year to explore the intersection between science and the spirit. This book came out of one of those conferences.

Don't think I will purchase this book, at least not yet, but I would like to learn more about it.

I understand that in addition to interviews with His Holiness the Dalai Lama, included in this book are also interviews with Matthieu Ricard and Richard Gere. I'm not too interested in the interviews with Gere but The Monk & the Philosopher: Father & Son Discuss the Meaning of Life by Jean-Francois Revel & Matthieu Ricard (which I read in 2004) is one of my favorite books. Of the Dalai Lama's books, I've read The Heart of the Buddha’s Path and just a few others and I would love to read more from him.

Labyrinths for the Spirit by Jim Buchanan

Do you like labyrinths? Or meditative natural spaces? Then you'll love this book I just flipped through -- Labyrinths for the Spirit: How to create your own labyrinths for meditation and enlightenment by Jim Buchanan.

Here's the product description provided by Gaia Press, the publisher:

"By moving in a focused and directed way through the labyrinth, we begin to relax, and our sixth sense becomes heightened." That's how the author, a renowned labyrinth-maker and "land artist," describes the effect of walking the traditional and contemporary labyrinths explored here. Examples range from classic Greek and medieval designs to patterns used in Native American basketry, as well as the author's distinctive creations, which push the boundaries of the form. Connecting the spiritual aspects of walking the labyrinth to the creative act of construction, the guide offers illustrated instructions for making more than 20 different labyrinths, with suggestions on how to choose the site and the materials that best enhance the symbolic power of the completed work.

Seems like a must-have book if you plan on building large labyrinths of any kind -- it even includes plans on building a medieval Chartres type labyrinth which incorporates complex numerology, having deep significance for its walkers.

I think I've got about all I can handle with my garden, so while I won't be making a labyrinth in my backyard I would love to hear about your plans!

The Opposable Mind by Roger Martin: Chapters 5 - 8

As promised, here are my thoughts on Chapters Five through Eight of Roger Martin's The Opposable Mind: How Successful Leaders Win Through Integrative Thinking (click here to read all my posts on this book).

In the second half of this book, Martin mentions some of the same people from the beginning of the book and continues to write about people from a wide range of disciplines:

• Victoria Hale of the Insitute for OneWorld Health
• K V Kamath, ICICI Bank
• Meg Whitman, eBay
• Nandan Nilekani, Infosys Technologies Limited
• Ramalina Raju, Satyam Computer Services
• Bruce Mau, Bruce Mau Design
• Taddy Belcher, CIDA City Campus
• Gerry Mabin, The Mabin School

Chapter Five, Mapping the Mind, is when Martin begins to teach readers how to hone their integrative thinking skills. Martin puts forth a model of "your personal knowledge system" (which is "highly path-dependent") broken down into three parts:

• Stance: Who You Are and What You're After - further discussed in Chapter Six
• Tools: Knocking the World into Shape - further discussed in Chapter Seven
• Experiences: Where Stance and Tools Meet the World - further discussed in Chapter Eight

The example stances that Martin discusses are all varied and interesting in their own right.

Within experiences, Martin defines skills and sensitivities that are built through experience as follows:

• Sensitivities: capacity to make distinctions between conditions that are similar but not the same
• Skills: capacity to carry out an activity so as to consistently produce the destined result

Chapter Six, The Construction Project, is all about the integrative thinker's stance and the six key features they have in common:

1. Integrative thinkers believe that whatever models exist at the present moment do not represent reality; they are simply the best or only constructions yet made.
2. Integrative thinkers believe that conflicting models, styles, and approaches to problems are to be leveraged, not feared.
3. Integrative thinkers believe that better models exist that are not yet seen.
4. Integrative thinkers believe that not only does a better model exist, but that they are capable of bringing that better model from abstract hypothesis to concrete reality.
5. Integrative thinkers are comfortable wading into complexity to ferret out a new and better model, confident they will emerge on the other side with the resolution they seek.
6. Integrative thinkers give themselves the time to create a better model.

In my opinion, these six key features could really be condensed into fewer points but it's still useful as it is.

Martin goes on to describe three stances about the world (first three) and three about the self (last three) that he believes are the foundation of a personal knowledge system that will lead to integrative thinking:

1. Existing models do not represent reality, they are our constructions.
2. Opposing models are to be leveraged, not forced.
3. Existing models are not perfect; better models exist that are not yet seen.
4. I am capable of finding a better model.
5. I can wade into and get through the necessary complexity.
6. I give myself the time to create a better model.

Strangely, Martin uses the movie Crash to illustrate a need for integrative thinking. But what I found most interesting from this chapter was that Bruce Mau, one of Martin's integrative thinkers, meditates when faced with complex problems -- it's not everyday that a business book advocates meditation!

Chapter Seven, A Leap of the Mind, breaks down the tools required for integrative thinking as generative or modal reasoning (as opposed to declarative reasoning), causal modeling, and assertive inquiry. The aspects of "multidirectional feedback loops" are also discussed. And Martin's use of Taddy Belcher's successful creation of CIDA City Campus as a model of integrative thinking is both educational and inspirational.

Finally Chapter Eight, A Wealth of Experience, concludes the book by detailing A G Lafley's experiences starting from the Navy Exchange to Harvard Business School and finally to Procter and Gamble. The key experiences an integrative thinker strives for are ones that deepen mastery and nurture originality.

You know, having written my thoughts on each of these chapters, I feel like I've learned more from this book than I initially realized. I love when that happens!

Click here to view an excerpt of this book.

If you'd like to learn more, click here to listen to a podcast by Roger Martin about this book, courtesy of businessweek.com or click here to view the whole January 2008 Special Report on the book.

Enjoy!

Head Cases: Stories of Brain Injury and Its Aftermath by Michael Paul Mason

Earlier this week I finished reading Head Cases: Stories of Brain Injury and Its Aftermath by Michael Paul Mason (click here to read all my entries about this book).

I was surprised by Mason's references to Tibetan Buddhism and Zen Buddhism.

In the chapter titled Wood of the Suicides, Mason shares the tragic story of expressing his belief that suicide is okay with his friend John who subsequently hung himself.To cope with the suicide of his friend John, Mason visits a Buddhist monastery in upstate New York.

And on page 125 through 127, Mason summarizes the three death bardos described in the Tibetan Book of the Dead and on page 213 introduces some of the Zen koans complied by the Chinese monk Mumon in The Gateless Gate.

Mason uses his discussion of Zen koans to illustrate the power of mindfulness training through guided meditations as a treatment for brain injury patients.

He even uses a haiku -- a kind of traditional Japanese poetry (俳句) -- in his Introduction (page 6):

In this world
We walk on the roof of hell
Gazing at the flowers. *

While I appreciate reading these Buddhist and Eastern ideas, I felt they were out of place in this book.

Also, while The Hospital in the Desert, the Chapter on Balad Hospital in Iraq, was interesting I felt that it too seemed out of place and perhaps could be the start of another book entirely.

I was also disappointed by the depressing and severe tone of this book and I much preferred the hopeful tone and the hard science of Norman Doidge's The Brain That Changes Itself: Stories of Personal Triumph From the Frontiers of Brain Science.

Both books use stories of real life brain injury cases and while Head Cases uses them to paint a bleak picture of traumatic brain injury (TBI) without teaching readers much science, The Brain That Changes Itself inspires readers with the astonishing findings of neuroplasticity research.

As I recall, Mason dedicates just one page to neuroplasticity (page 169) and manages to make it sound unscientific.

My recommendation? Stick to Oliver Sacks and Norman Doidge's The Brain That Changes Itself. If you read Head Cases, be prepared for depressing hopeless stories; to be expected, I suppose, from a man who must feel constant frustration at the poor treatment available to patients with traumatic brain injuries.

* In case you're curious about the original Japanese text by Kobayashi Issa (小林一茶), I looked it up:

世の中は
地獄の上の
花見かな

And here's the romanization (also not included in the book):

Yo no naka wa
Jigoku no ue no
Hanami kana