Reverence

Reverence is a positive emotion, a positive state of mind. Without reverence for that which is higher and for those who embody something higher or deeper, we are left with our own consciousness as the highest and deepest in the universe. If we cannot look up to and reverence others then by implication we ourselves are the pinnacle of existence. I think reverence is closely related to gratitude. Gratitude is the response we have when we know we have received some benefit and reverence is the response we have when we know that someone or something can benefit us. If we are receptive to any spiritual teacher we will probably experience some reverence and gratitude towards them.

Reverence and devotion are not a temperamental thing, not just a quirk of nature in some people. They are inherent in human nature. Reverence is natural. To lack all sense of reverence is to be artificial rather than natural. It is an artificially adopted position probably based on some alienation from the emotions and over dependence on the intellect. Lack of reverence is an attitude conditioned by the ethos of the society we live in.

Our Western culture and conditioning can sometimes bury and thwart our natural urge towards reverence and receptivity and one of our tasks when we embark on the spiritual path is to become aware of any conditioning like that and try to get in touch with our more natural aspirations and emotions.

Awareness

''Awareness is revolutionary”. It is revolutionary in that it brings about change of a far reaching and profound nature. Awareness is naturally expansive. As we become more and more aware we become more expansive and full of life. Our energy becomes more focused and more available to us and we become more capable of taking responsibility for our lives. Our normal state is not really one of being aware, we don't really know what we're thinking, feeling, doing or saying and other people are just projections of our unconscious needs, desires and aversions. We think we're being original when all our views and opinions are received. We think we are independent of influence when our whole life is a constant swinging from one influence to the next.

Awareness gives us the possibility of a genuine individuality and more real relationships with other people. It is revolutionary in that it throws the light of truth onto our lives and wakes us up to what is really going on. Awareness transforms us. The greater the awareness the more far reaching the transformation and there is no limit to how aware we can become. Buddhahood or Enlightenment could be said to be a state of perfected awareness. Awareness of other people and awareness of the world around us shows us that we are one with humanity and one with nature. It shows us that there is beauty everywhere. Lack of awareness, which is self-centredness, is narrow in perception and sees threat and ugliness everywhere. Awareness sees beauty and optimism even in the most unlikely places.

Awareness of reality is a constant immersion in the reality that all life is process, all life is flux and change, all life is interconnected and interdependent. To be constantly immersed in this vision, to experience this all the time, is to be free from all ill-will and possessiveness. This awareness gives life a quality of lightness and a vast perspective that turns all personal fears and anxieties into absurdities and makes much of what seems important in the world around us look ridiculous. Perhaps that is why the Dalai Lama is always laughing so heartily! However because of the presence of compassion there is no arrogance or impatience in this awareness. There is rather, a tender regard for the suffering of the world, which is one's own suffering too, when one ceases to separate oneself from others and the world.

Honesty

Truthfulness is essential to the functioning of any society. Without truthfulness there can be no trust and without trust human relations fall apart and we are left with an atmosphere of suspicion and hatred. Unfortunately this is all too obvious in our brave new world of 'social' media. Truthfulness as an ethical principle has to be based on loving kindness and not used as a weapon to hurt others. And truthfulness, like all ethical principles, begins with ourselves. We need to be honest with ourselves about what we think, what we feel, what we do and what we say. To be honest with oneself is not necessarily an easy matter, it may entail facing up to unpleasant aspects of our character and it may seriously dent our pride and even possibly put us in the position of needing to apologise to others.

Truthfulness means being factual in what we say or write. It also means steering clear of exaggeration for effect. Exaggeration is one of the great building bricks of egotism. Truthfulness means not understating things and it means not deliberately omitting relevant information. Omissions can distort a narrative to the point of falsehood. And of course, truthfulness means not deliberately lying. When we tamper with the truth it is usually because we want to be seen in a particular light or we want to gain some advantage: we want to be liked, we want to be popular and bending the truth can seem to be an easy way to get attention and approval or get whatever we want. Of course if we do that habitually the person who gets attention and approval will be a fiction and in our hearts we will be lonelier than ever. For friendship to exist, for any loving human relationships to exist, there has to be honesty, otherwise we only have fictions relating to fictions, facades relating to facades, which is, to say the least, unsatisfactory.

Love

The first principle of Buddhsim, which underlies all the other principles and is the cornerstone of the whole edifice of Buddhist philosophy and practice is the principle of non-violence or to put it more positively, the principle of love. This love is what we call Metta, a love that is sustained, consistent, spontaneous and seeks no reward. This principle has implications for every aspect of our lives; most obviously it implies cooperative, forgiving and kindly relations with other people, even those we disagree with or dislike. It rules out revenge, it rules out prejudice, it rules out persecution, it rules out discrimination, it rules out character assassination, it rules out slander, it rules out doing anything to others that they don't wish us to do. It rules out all kinds of manipulation and exploitation. All of these things appear in gross forms in the world around us, but as we become more ethically sensitive we will discover their more subtle forms in our own hearts and minds. We will begin to notice the edge of competitiveness or malice in our humour. We will begin to notice the subtle emotional blackmail between lovers. We will notice all the little ways we have of undermining the achievement of others. We can multiply the examples if we pay honest attention to what goes on in the privacy our hearts and minds. Here we find our working ground and it is here in our everyday relations with others that we can begin the process of cultivating a compassionate mind.

The principle of non-violence has implications beyond our relations with other people. It applies to our relations with all living things: animals, birds, insects, trees, flowers etc. Before the Chinese invasion in 1950, Tibet was a safe haven for wildlife, and vast herds of antelope and musk deer roamed the plains together with bears, wolves, foxes and wild sheep. But all that has changed now. The American photographer and author Galen Rowell in his essay" The Agony of Tibet", writes, "the invaders made a sport of shooting indiscriminately at wildlife. In 1973, Dhondub Choedon, a Tibetan now in exile in India, reported that "Chinese soldiers go on organised hunts using machine guns. They carry away the meat in lorries and export the musk and furs to China". Important habitat for vast herds of animals was soon over grazed as the Chinese forced nomadic families into communes to raise livestock for export instead of their own subsistence. Tibetans, including the children, were forced to kill 'unnecessary animals' such as moles and marmots that vied with humans for grain and dug up valuable grazing land. Children were given a qouta for small animals to kill that, if not met, resulted in beatings and other forms of punishment." It is so sad to think of the children being conditioned to kill animals. A stark illustration of how totally different a materialistic outlook is from a spiritual and non-violent outlook.

The principle of non-violence or love extends also to our attitude to the natural world. The Thai monk Prayudh Payutto has said that it is best to avoid using the word 'environment' in our concerns for ecology. He feels the word 'environment' betrays its origins in Western attitudes that separate human beings from the rest of nature. Nature includes us. Ecology includes us. When we really begin to understand and see this then we see that the effort we make to transform ourselves is ecological work and that all our activities have ecological implications. If a river dries up it is relatively easy to see the ecological implications. If human hearts dry up the ecological implications are far greater. We must keep our hearts moist with the life-giving waters of love.

Karma

To understand what Karma is we need to understand a very fundamental Buddhist teaching, the teaching of conditionality. After the Buddha's Enlightenment experience he tried to communicate what he had seen and understood in many different ways. One of the ways he used to explain his insight is formulated as the law of conditionality, which very simply states that everything arises in dependence upon conditions. In the texts it says "this being that becomes, from the arising of this that arises. This not being that does not become, from the ceasing of this that ceases." so everything comes into being in dependence upon preceding conditions. This applies to everything: a thought, a giraffe, a mountain, a war, a planet, a universe. This would appear to be a very obvious and simple assertion, that everything arises in dependence upon conditions. However, simple and obvious as it may seem, it is the most fundamental teaching of Buddhism and it has vast implications. Karma is just one kind of conditionality.

There are five kinds; there is conditionality on the inorganic level, the level covered more or less by the laws of physics. There is conditionality on the organic level, the level of biology. There is conditionality on the lower mental level involving such things as perceptions and instincts. Then there is conditionality on the level of intentional action which is the Karmic level and above that is the transcendental, Dharmic level of conditionality. The reason I have enumerated this rather technical list is simply to make the point that Karma does not explain everything that happens to us. There are a multitude of conditions at work all the time and it is impossible to separate out what results from our own intentional actions and what results from other kinds of conditionality. We need to beware of simplistic understandings of Karma. It is not a model of linear cause and effect and it is not an exhaustive explanation of everything that happens to everyone. Everything arises in dependence upon conditions but not all conditions are Karmic.

Put simply Karma is intentional action. Buddhism teaches an ethics of intention. Traditional ethical systems in the West speak in terms of 'good' and 'bad'. Buddhism doesn't think in terms of good and bad actions. It focuses instead on the intention behind the action. Indeed the terms good and bad are alien to Buddhist ethical teaching, instead we use the terms skilful (kusala) and unskilful (akusala). A skilful or ethical action is one that arises out of a mind that is loving, generous and wise and an unskilful or unethical action is one that arises out of a mind that is selfish, hateful and ignorant. Actions are understood to be of thought, speech and body. So the law of Karma states that unskilful actions have negative consequences and skilful actions have benign and positive consequences. Difficulties, suffering and unhappiness which we experience may be due to our unskilfulness in the past i.e. may be due to our past Karma, or may be due to other conditions. Happiness and good fortune may be due to our skilfulness in the past, i.e. may be due to our past Karma, or to other conditions. But the importance of the law of Karma is not that it may explain our present circumstances or help us to analyse the past. The importance of the law of Karma is that it allows us to shape the future and, because all things are interconnected, how we shape our own future inevitably affects others and even the whole planet.

Human Salvation

The previous post was about the problem of human ignorance ortherwise known as egotism. This post is a hint at the solution to the problem.

We are self conscious, we are human beings and that spark of consciousness is what can save us from the excesses of ignorance. We have the choice to eat from the fruit of the tree of knowledge, to borrow an image from elsewhere. We have the choice to do something with our awareness. What we can do with our awareness is develop it. We can evolve further. We can make the choice to evolve our awareness and dissolve the fetters of ignorance, neurotic greed and hatred. We can embark on what has been called the path of the higher evolution, that is the evolution of consciousness or awareness. This is what the spiritual life is about, you could say this is what the truly human life is about and this is the long term and fundamental solution to the problem of human destructiveness. This is the radical solution in that it goes to the roots of the problem.

Human Ignorance

Perhaps the greatest issue facing us in the world today is how to stop destroying the planet and how to begin to reverse some of the damage we have already done. One of the reasons we have done this to ourselves and to our home, the planet Earth, is because we, the human race, have been and continue to be ignorant of the connections between things, ignorant of how all life is interconnected and interdependent. We have been ignorant of the very existence of an ecosystem. And it would be a great mistake for us to continue this ignorance into our search for solutions. It would be a mistake for us to think of environmentalism as concerned with a particular aspect of life. It would be a mistake to think that environmental issues were separate from issues of war or poverty or economics or politics or leisure or work or spiritual life. To think of environmental issues as separate in that way would be to continue the ignorance that has brought us into this plight in the first place. The social, the spiritual and the ecological are not separate spheres of knowledge and activity, they are intimately and irrevocably interconnected and it is ignorance of this that leads us to behave in ways that are destructive to the planet and therefore destructive to ourselves. This ignorance comes about because human beings have developed self-reflexive consciousness. We are aware and we are aware that we are aware.

This consciousness, which is what distinguishes us from the animals, is our greatest asset, our greatest gift and perhaps our greatest curse. Because of this consciousness of self there is a consciousness of other and a consciousness of insecurity in relation to other. The consciousness of self is crude, rudimentary even, and is closely identified with the body, with things, with people as things and with a rigid world view. This self is constantly buffeted by the winds of change externally and internally by the primitive forces of survival and reproduction. So a sense of insecurity is an inevitable accompaniment of emerging self-consciousness. 

The immature ego is ignorant of interconnection and experiences itself as separate, and as fixed and unchanging. This according to Buddhism is the basic spiritual ignorance, experiencing ourselves as separate and as fixed and unchanging. It is this basic spiritual ignorance that gives rise to the greed for possessions and people to give us a sense of security and it is this basic spiritual ignorance which gives rise to hatred and a violent rejection of anything that appears to threaten this separate fixed and unchanging self. Here we can see the source of all human conflict, the source of consumerism, the source of overpopulation, the source of our blind destruction of our own environment.