Category Archives: three poisons

The pursuit of enlightenment: One more thing to let go of

2 Replies

tree-sitOne of my students said that the least interesting thing to her in the study of Buddhism is enlightenment. ‘That’s funny,’ I said, ‘because that’s exactly what I planned to talk about today.’ But maybe not the enlightenment she was imagining. If we think of enlightenment as some goal of miraculous transformation, I agree with her, because focusing on ‘achieving enlightenment’ sabotages our practice. A practice that enlightens us!

In class and in these blog posts we’ve been exploring the Buddha’s Seven Factors of Awakening or Enlightenment. The factors are Mindfulness, Investigation, Energy/effort, Joy, Concentration, Tranquility and Equanimity. Each factor is full of potential for rich inner discovery. Speaking of enlightenment, I feel lighter for having explored them. In the process there’s been a lot of letting go, Ahh! And in the lightening up, there has been a lot of gratitude. I hope if you have been following along and doing a regular meditation practice that you have found some benefits as well.

What does ‘awakening’ or ‘enlightenment’ actually mean?
For many it is seen as a means of escaping the difficulties of life, the ‘rat race’, ‘emotional roller coaster’ or however we want to describe the suffering we experience. But is enlightenment just another version of a beach hut on Bora Bora with a Mai Tai? There are plenty of shows you can watch that let you tag along as people, mostly overworked but highly paid executives, pursue just such a getaway. There’s even one where you can buy a whole island, just for you. Given global warming, these multi-million dollar purchases seem like a poor bet. But an equally poor bet is believing that escaping is the way to happiness. Because once the initial euphoria wears off, our patterns resurface and we’re back where we started, just thousands of miles away from what we thought was the source of our suffering. Hopefully we realize that, just like Jon Kabat Zinn’s book title, Wherever You Go, There You Are.

As uncomfortable as it may be to recognize that suffering travels with us, it’s enlightening to see that we are the ones who are cultivating suffering. We’re not helpless and there’s nothing wrong with us. We’ve just been barking up the wrong tree, so to speak. This recognition empowers us to try out new more wholesome ways of being in relationship to all that arises in our experience. That’s the heart of our practice.

Another book title, Pema Chodron’s The Wisdom of No Escape, reminds us that it is skillful to stop thinking this (whatever ‘this’ is for each of us) is something we have to get away from. Of course, there are certain situations — abusive relationships, for example — where it is skillful to leave and to notice the patterns of excuses we make that deter us from doing so. But if we are beating ourselves up about, say, not having the funds, the smarts, the talent, the luck, etc. to buy an island or our dream home, or a perfect job, body, family, life, etc. — or we blame the world, our parents, the system, etc. and let that pattern of blaming sabotage us into inaction — then coming home to this moment, just as it is, and finding compassion for ourselves and all beings is the absolute best thing we can do.

With wise intention and wise effort and the help of the wisdom teachings we can gently cultivate awakening, which the Buddha defined as the end of the three causes of suffering: greed, aversion and delusion (which I think of as Yum! Yuck! and Huh?)

Since greed, aversion and delusion are the ways we habitually react to our experience, this is indeed a challenge. But being present to notice what’s arising, not running away from it, but allowing ourselves to be curious, aware and compassionate, is a more wholesome way of relating to all that arises. Daily practice for even ten to twenty minutes can make a world of difference to our whole lives. Add in a weekly class and an occasional retreat, and you’ll be amazed at how much clearer, kinder and lighter you feel!

Spirit Rock Meditation Center co-founder and author Jack Kornfield in an article titled ‘Enlightenments’ (in the Fall 2010 issue of Inquiring Mind, recently republished by Tricycle’s ‘Trike Daily’) suggested that there is more than one kind of enlightenment. Under his teachers Ajahn Chah in Thailand and Mahasi Sayadaw in Burma, he was given two very different means of awakening. With Sayadaw he was taught complete ongoing immersion into the retreat experience of sensory moment-to-moment awareness. When after a year he returned to study again with Ajahn Chah, he shared all the wondrous meditative experiences he had. Ajahn Chah nodded and appreciated all he had shared, and then said ‘Just one more thing to let go of.’

Ajahn Chah taught simply notice all that arises moment to moment in this daily life just as it is. Both of these ways are in the Theravada Buddhist tradition, and we have the opportunity to do both practices, as one supports the other. But attaching too much importance to going on retreat in order to experience the factors of awakening can undermine our understanding that awakening is available in every moment. There’s no place we have to go to ‘get’ it.

That said, given the opportunity to go on retreat, take it! It’s much easier to practice when that’s all that is asked of you and you are completely supported by all around you. Certainly some of the deepest insights that stay with me came to me when I was on retreat, and I am so grateful to have had those opportunities. It is relatively recently that we in the West have had retreats to go on, and it’s important to value and support the centers that provide them. That said, the most awake I ever felt and the deepest insights I ever had came from a period of dedicated meditation on my own, when, due to illness, I had a choice of going mindless watching endless television or taking a weekly meditation class and doing the practice extensively on my own. This was back when classes were rare and retreat centers unavailable.

Whether on retreat or in daily meditation practice, we set the intention to be fully present and compassionate with all that arises in every moment of our lives. That seed of intention planted firmly blooms into wise effort and mindfulness throughout the rest of our lives.

With that intention and effort, the Seven Factors of Awakening bloom within us. They are qualities we cultivate and states we experience more and more through our practice. Each Factor supports and enhances the others. There is a dependent co-arising of awakening.

Since we have recently looked at how language shapes our inner landscape, we might look at the traditional translations of the teachings of the definition of enlightenment: ‘extinguishing’ or ‘getting rid of’ greed, aversion and delusion. Do these verbs put us in a combative relationship with greed, aversion and delusion? Another word that is often used is ‘cessation’ that seems less combative, and then there’s the very simple word ‘end’ that for me seems relatively neutral. The overall term for greed, aversion and delusion is the Three Poisons. I think that’s a good description because dealing skillfully with poison is first a matter of noticing it, being aware of its toxicity, and then not swallowing it! The process of recognizing that these are indeed poisons could take some time. But noticing that they exist and then noticing how they cause suffering in our lives is central to our practice. If we are really looking, we can see how the endless desires and cravings make us unhappy. We can look at our judgments, annoyances and anger and see how they make us miserable. It’s harder to look at delusion, but we can often see it after the fact and we can let that awareness be a reminder of the likelihood of its presence in our lives.

Here is a practice that cultivates light:

Exercise

  • Notice greed, aversion and delusion as they arise in your experience.
  • Sense how they feel in the body, how tightness and tension arises.
  • Breathe more spaciousness to be able to stay present with the greed, aversion or delusion.
  • Cultivate compassion and clarity to dissipate fear and bring understanding.
  • Investigate instead of judging whatever arises; see the pattern and maybe the source.
  • Release with lovingkindness and loving intention whatever is passing away.
  • Notice whatever arises now with a sense of friendliness and gentle curiosity.
  • Let go of the goal of enlightenment, and let the light in. Let it fill you to overflowing.
  • Radiate infinite light!

I look forward to your thoughts on this topic. Click on ‘leave a reply’ above the post.

Naming Our Poisons

2 Replies

The Buddha taught of the three poisons, the mental states that manifest in unskillful action and cause us and those around us to suffer. They are greed, aversion and delusion. As our minds become clearer through the practice of meditation, we begin to see these three states as they arise within us. We can notice how our actions are rooted in and fed by one or the other of these states.

Right now, for example, I am sitting here feeling greedy for the dharma as I write, hungering to learn more, and the desire to share it in the clearest way possible so that my students may benefit from knowing it. This doesn’t sound like a bad thing, and it isn’t. Especially noticing it as it arises is a good thing. But noticing also brings an awareness of a tinge of energetic urgency, panic and fear that are also present in this hunger. Fear of it not being enough, of me not being enough, of my being an imperfect vessel for this information.

At the same time I am noticing a strong aversion to a phone call I am expecting from someone I have never talked with before but who appears to have anger issues as shown in his email. He is not a direct client of mine but is someone my client has to deal with. Suddenly I am ‘having to deal with’ him too. I don’t want to! I’m afraid! I feel the tension in my body rising up. I have held this tension since yesterday when we made this appointment for him to call me. And to top it off, he is already 47 minutes late in calling, which leaves me in this purgatorial state of dread.

Noticing these states, there may be a tendency to work with them, as in ‘fix’ them. That is just another form of aversion arising. I feel aversion for this state of aversion. How does that help? It really doesn’t.

So instead I breathe. Admittedly the breath started out as a sigh, but that reminded me to breathe! I send myself a little compassion. Compassion releases some of the tightness, infusing a sense of expansiveness that allows me to see more clearly. Already my shoulders have dropped an inch. However, I notice my jaw is tight. The buzz in my body is present.

I look out the window, the green and grey morning is calming. The tree outside my window doesn’t see my challenge and yet lives in this world. I don’t want to be the tree, but I am not unlike the tree. I don’t know what the tree experiences, but I can be pretty sure it is not currently dreading a phone call.

The tree is rooted in the earth. I sense my rootedness in the earth. The tree relies on its roots to weather high winds and powerful storms. I am anticipating some high wind this morning, so I sink into my roots, my connection. Thanks tree! Good advice!

The phone call went very well, by the way. A friendly constructive exchange with full agreement and goals achieved all around. Was that just a fluke? Or did my grounding myself help me to remember the humanness of the caller?

Having had a positive experience when anticipating a negative one is something I try to notice, adding it to my learned experiences. I am surprised that with attention, I actually do find I can reason with myself, saying, “Chances are, based on past experience, this will be fine. I will see how I wasted my time dreading an experience that much more often than not is a positive one.”

Noticing when we are operating out of greed or aversion is easier than noticing when we are operating out of delusion. What is delusion anyway? It’s like walking around in a fog and being constantly surprised when things happen. It can be operating as if we are an object being acted upon rather than the subject of our own lives, able to make decisions.

If we are in a state of delusion, how can we notice it? We can’t! At the moment of delusion the mind is enveloped in a cloud or fog, drifting, lost and unaware. But if we have set our intention to be present, then we can notice when it clears a bit. Just noticing that begins the development of awareness of delusion, and that awareness thins the fog. When the fog is thin, we have more options. We can drift or we can stay present. We can notice when the clarity begins to fade and we can take that as a reminder to reset our intention to be present with compassion, to notice the cloud of delusion as it comes and goes. Delusion has a very different felt sense than aversion or greed, but all three take practice to notice.

How do we work with these Three Poisons of greed, aversion and delusion? I remember when I first started studying Buddhism at Spirit Rock Meditation Center, there was a good deal of talk about how we are generally more inclined to one or the other of these mental states. People would say things like, “I am a greedy personality.” For me this seemed like just another way to label ourselves. We are often attracted to self-labeling, even if it’s an unattractive label.

Defining who we are seems to give us a place in the world, but it locks us in to a false sense of self. While we each do physically fill a finite place in this earthly life, defining it with limiting labels does not satisfy the deeper longing for a sense of understanding our infinite connection, the true nature of our existence.
We have talked before about the shift from the finite to the infinite view. For purposes of convenience in functioning in the world, we see ourselves as finite, singular and separate. But we discover through meditation, or perhaps through spontaneous insight, the infinite view that is always available to us, wherein we recognize that we are not separate at all, that we are a vibrant expression of life loving itself, like a drop of water flying through the sky knowing that it is a part of the sea-evaporation-cloud-rain-river-sea cycle of being which is a part of an even larger circle of life, and that all is one. With this infinite view, more fully discussed in previous discussions in the Eightfold Path, we are able to live more fully and joyfully in the world, even while being able to maintain our seemingly finite path with its various responsibilities, relationships and choices.

In the past few weeks, when discussing our clinging to the rock with our roots believing it to be our identity instead of releasing into the rich nourishing soil and allowing ourselves to grow to the fullness of our being, what we are talking about is letting go of the finite and releasing into the infinite. That shift from finite to infinite comes with our ability to be present and relaxed, releasing the tension that is our body’s way of holding the past and the future. This present moment fully experienced is the portal to understanding our interconnection, our being a part of and being supported by the infinite web of life.

While it may be tempting to label ourselves, it is more skillful to notice greed, aversion and delusion arising in our experience, and not get tangled up in saying, ‘I am an aversive personality type.’ Observing and judging ourselves to be more inclined to one of these three states may seem like it helps but it runs the risk of blinding us to the arising of the other two poisons, for we are tuning ourselves to notice the one above the others. All of us have all three poisons, even if not in equal measure.

The habit of self-labeling can make us passive, as if we have been indelibly stamped with this tendency and there’s nothing we can do. In truth, there’s nothing we NEED to do except be present and compassionate with all that arises in our experience, but that’s very different from a sense of helplessness that there’s nothing to be done about it, as if we are stuck. We are not stuck, we simply perceive ourselves to be stuck. In fact we are quite free, but we choose to pick out new wallpaper for our prison cell, remaking ourselves, rather than simply be present and watch the bars dissolve. We explored the whole concept of freedom in dharma talks quite a while ago. If that word resonates, perhaps you’ll want to read them. If freedom scares you, then that’s important to notice as well. Question in: “What am I afraid of?”

We can fall a little bit in love with even negative labels for at least they give us a sense of definition to cling to. But clinging to the hard rock of who we believe ourselves to be is the essence of what keeps us from opening to our true nature.

In a talk last year on ‘Holding the World in an Open Embrace’ I presented greed and aversion in the form of photos of two little girls, one holding tight to all her toys representing greed; the other with crossed arms and a pouty face representing aversion.

My sixteen month old granddaughter Lucy for the first time in my presence yesterday crossed her arms and pouted! Ah, aversion! This is the first manifestation in this form, though of course she has shown her preferences and dissatisfactions in a myriad of ways. But to actually see her cross her tiny chubby arms and pout with her little cupid bow mouth was quite something!

Where did she learn this particular manifestation? Lucy is my current teacher. I have been learning what is inherently human. When she wakes she does a natural yogi full body stretch, and she has done this since she was just a few months old. Now I try to remember to do that when I wake too. Where did I lose my natural inclination to do so?

And now seeing her pouting and crossing her arms I have to wonder how she developed this classic aversion pose? She doesn’t watch television, and has no older sibling to imitate. Where does she get this little Shirley Temple imitation? It’s a wonder. And it’s adorable and yes a little frightening. Aversion arises in Lucy and displays itself. We could easily go uh-oh and label her an aversive personality and be afraid, very afraid, of what the future holds with this crossed-armed pouty force to be reckoned with. But all that does is fuel our fear, lock her in a box of our labels, a box she will either stay in or break out of unless she can wear these labels lightly, knowing they do not define her true self.

In the past few weeks we have been discussing the inner aspects, what in psychological terms are also called sub-personalities, especially those we keep most hidden from our awareness that make up the shadow. When we are having a skillful inner conversation with an aspect, we might benefit from noticing whether it seems to be fueled by greed, aversion or delusion. I had mentioned Striver and Underminer, two aspects that have resurfaced in my awareness. Clearly Striver operates more from greed and Underminer from aversion, and both are delusional. (As some people might think I am to name inner aspects!! But it is a valuable exercise for the orderly exploration of a very complex lacy-patterned infrastructure of thoughts, emotions and beliefs that form a part of our experience that most influence, and sometime sabotage, our ability to live with awareness and a love of life.)

As a tool for self-exploration, knowledge of the three poisons of greed, aversion and delusion provide insight and clarity. We can use them as clues to see the fear at the root of the aspect we are exploring. These fears — the fear of separation, of exclusion, of not being acceptable, of disappearing, of being overwhelmed and washed away, of being judged, or of failing — are just a few of the ways we forget our connection to all that is and the universal oneness of being.