2,600 years ago Gautama Shakyamuni awakened under the Bodhi Tree in Bodh Gaya in India.
- Before that he practiced many deflections and trained in limited spiritual paths.
- His penultimate ascetic practice almost killed him when he tried to subdue his mind and his body.
- Buffalo herder Sujata saved his life – fed him – he focused on the Middle Way so his mind could settle. He sought out the bodhi tree at Bodh Gaya and sat in an imperturbable manner at the foot of the tree.
- The man Gautama Shakyamuni
- The Buddha Mind – a universal, mystical level of consciousness. Christian mystics talk about this as “Christos.”
At Bodh Gaya we have #1 stepping into #2 and never being the same again. Gautama became the Buddha on his awakening.
The Avatamsaka Sutra establishes how to enter the Buddha’s world and mind, the reality witnessed by enlightened beings whose vision and mind are no longer clouded by egocentric addictions. What can be communicated from the Buddha Mind to our mind is the vision the Buddha first obtained under the Bodhi tree. The Avatamaska Sutra – known as the Flower Ornament Scripture – was translated from Chinese texts by Thomas Cleary in 1993. It has a surreal, mystical aspect. The Chinese scribes describe how it was delivered in full by the Buddha soon after his awakening – to all the heavens and galaxies.
The Avatamsaka Sutra requires more than an intellectual understanding. It needs a visceral response to grasp it. It is a universal phenomenon – a Buddha-verse of enlightened beings no less, bringing awakening and empowerment in their wake. It comprises thirty nine books, each one a sutra in itself – everything in Buddhism is derived from this. The template of Avatamsaka is very significant as it lays out the Bodhisattva path in all its intricacies. A visionary, mystical text – it is written that millions of enlightened beings from all the galaxies listen to the Buddha’s revelations and encounter a multi-dimensional reality that transcends time/space/past/future – or so the Chinese scribes tell us!
Shantideva and Thich Nhat Hanh
A prior stage of emphasis on this Bodhisattva paradigm was supplied by Shantideva in 8th century India at Nalanda University. This is an example of Buddha Mind at work – Shantideva provides an example of multi-dimensional reality, as did Milarepa in Tibet during the 11th century.
- “Eats, Sleeps and Shits” was the observation of Shantideva’s attributes, described by his teachers and fellow students. He was set up by the students to give the Graduating Speech so that he would likely be disgraced. Shantideva, however, delivered his classic poem, “The Way of the Bodhisattva” and took the entire audience into a trance – then disappeared from the throne built for him. He was never seen again. He had devoured all the sutras and books in the great library at Nalanda and stepped into Buddha Mind. Distinct parallels with the Avatamsaka Sutra in terms of mystical reach.
- Pema Chodron – “No Time To Lose” – titles her foreword “People Like Us Can Make a Difference” in her book about Shantideva. She brings awakening down to the everyday level Shantideva prescribed – changing our minds and living in a particular kind of way by following the Way of the Bodhisattva.
- Shantideva’s greatest gift: “Verse 14 – Great Sins are utterly consumed by Bodhichitta” – damaging patterns/habits burned up by refraining from causing harm. We also refrain from firing the 2nd arrow of fear and anger into our consciousness.
- Bodhichitta – Awakening of the Heart and Mind
- Boddhisattva – an Awakened Being, who chooses to stay in the mess and turmoil and takes steps to transform it. Changing minds by following the Way of the Bodhisattva
Relative Level – Yearning to transform ourselves with bodhichitta and then transform others
Absolute Level – Buddha Mind and non-dual wisdom
- Shantideva shows us how to work with emotional reactivity, develop bodhichitta so it becomes a way of life. His “Way of the Bodhisattva” is a guidebook for compassionate action. Think Bigger. He provides unwavering encouragement to deal with suffering, fear, habits, collapse, depression, anxiety and so on.
In the modern era Thich Nhat Hanh’s Lotus in a Sea of Fire continues “The Way of the Bodhisattva.” In 1966 in the middle of the Vietnam War Thich Nhat Hanh creates the Tiep Hien (Order of Interbeing), based on the 14 Mindfulness Trainings. He took an incredible revolutionary step – taking Buddhism out of the monastery and into society. The emphasis was on Engaged Buddhism, though Buddhism was always engaged from the get-go! Buddhist monastics had conveniently forgotten the significance of the “Engaged” part of the Buddha’s dharma talk to the five ascetics about The Four Noble Truths and the Eightfold Path (they had also forgotten Engaged Buddhism!) They by and large busied themselves in creating a monastic semi-feudal structure that fed off the hinterland of monasteries.
- In 1966 Thich Nhat Hanh touched the Buddha Mind to lay down a radically different template – 50 years ago. Since that time there are three major crises not anticipated:
- Internet explosion – distraction technologies leading to blatant addiction with social media devices and cellphones.
- Climate Change – denial, lack of understanding, ignoring science – in particular The Cascade Effect that compromises a safe niche for humanity on Planet Earth.
- Global Terrorism.
In the mentoring process for the Order of Interbeing at Pine Gate the task is to update, refine and relocate the 14 MT within current circumstances. Of the seven requirements for aspirant investigation – I will concentrate on item 4 – Silence.
- Personal Experience and Suffering
- Focus and Investigation
- Deepening of Practice
- Allow Buddha Mind to enter – flash of insight, the pen writes something you did not intend, be open
- End result (hopefully) – being totally authentic. Just you at your best!!
Sound of Silence
Paul Simon wrote “The Sound of Silence” in 1963 and with Art Garfunkel recorded this song with Columbia Records a year later. It totally bombed and led to the duo breaking up. Later on the song’s producer, Tom Wilson, did a remix of the original track, overdubbing electric rock instrumentation played by musicians from Bob Dylan’s band. It became a number one hit overnight all over the world and brought the very surprised Simon and Garfunkel back together. They were university students and part of the counterculture movement, yet Simon had no intent other than writing a good song in his bathroom while he played his guitar with lights off and the water running! He was all of twenty-one years old. Garfunkel provided a focus on the inability of people to communicate. But it seems as though the lyrics wrote them. It took the American heavy metal band “Disturbed” and their lead singer David Draiman in 2015 to add a sharper edge. Their rendition was not just great music and lyrics – it was a cry of pain for our entire civilization. The poetic lyrics are insightful about society and the planet, hauntingly so. Simon’s imagery and Garfunkel’s insight shone light on humanity’s inability to communicate with any harmony. The “neon god” no less:
“People talking without speaking
People hearing without listening
People writing songs that voices never share.”
Note the enigmatic ending: “The words of the prophets
Are written on the subway walls
And tenement halls
And whispered in the sounds of silence.”
Does this sound all too familiar for our modern times? Whether Simon and Garfunkel recognized it or not, the song is highly provocative in the awakening process. The lyrics carry a steady context about the necessary expansion of silence. They provided a vocal crash landing that until there is silence there is no place for the wisdom of the prophets to penetrate human consciousness. The latest version of this masterpiece by the Heavy Metal band –Disturbed – rams it right into our current societal and planetary collapse. I extrapolate on the significance of this overlooked aspect of Simon and Garfunkel’s song and draw on two heavy hitters from the realm of prophets. I refer to the Buddha and to Ramana Maharsi and then follow on with my limited experience for good measure.
The Buddha and Yasoja
I take a more intense tangent on silence with the Buddha and Yasoja. Ten days before the rainy season retreat Yosaja and his five hundred monks journeyed to where the Buddha held his three month retreat. They arrived in a boisterous way to greet the monks there with loud greetings and lots of talking. The Buddha heard this uproar and asked his faithful attendant Ananda, “What is that noise?” Ananda replied that the Venerable Yasoja and his followers had arrived and were greeting the resident monks. The Buddha asked for them to come to him, so he could send them away and dismiss them for their noise. The five hundred monks and their leader bowed to the Buddha and left the rainy season retreat in Jetta Park. They walked for many days to the east side of Koshala and arrived at the Vaggamuda River. Once there, they built small huts to begin their own rainy season retreat. Yasoja addressed his followers and told them that the Buddha sent them away out of compassion, so that they would practice deeply. All the monks saw this as true and practiced very seriously to show the Buddha their worth. The majority of them realized levels of enlightenment during their three month retreat. The Buddha’s rainy season had also finished and he remarked to Ananda that he could discern the energy of goodness and light emanating from the east. He realized that Yasoja and his five hundred monks had achieved something very deep and sent them an invitation to join him.
They arrived quietly in the evening after many days of silent walking to find the Buddha sitting in silence, in a state of concentration called imperturbability – free and solid. When they saw this, they decided as one body to sit like that with the Buddha and entered the same state of silent imperturbability. Ananda approached the Buddha during the three watches of the night and asked him to address the monks. The Buddha remained silent. After the third reminder he said, “Ananda, you did not know what was going on…..I was sitting in a state of imperturbability and all the monks did the same and were not disturbed by anything at all.” In this deep unshakable silence the communication between the Buddha and Yasoja’s five hundred monks was perfect so that a deep transmission of insight, freedom and joy went to them. No fancy ceremony was required as the monks experienced a natural awakening – all from imperturbable silence.
During my yogi years in India I had the privilege of training in Sri Ramana Maharsi’s tradition through Siddha Samadhi Yoga. I had been recognized as a guru and taught meditation in Mumbai and Bangalore. I made a point of staying at Ramana Maharsi’s ashram near the holy mountain of Arunachala in South India where he stayed until his death in 1950. I followed his footsteps up the mountain and meditated in the cave where he first took shelter and bit by bit I entered into his zone of silence, though he was long gone in body. Yet it was of the same nature of imperturbable silence as described for the Buddha’s welcome of Yasoja. Sri Ramana emanated the same force of freedom, which stilled the minds attuned to it. He offered a transmission of the state he was perpetually immersed in that could be directly experienced by those sitting with him.
This was his preferred method of teaching, though he would verbally address the issues and questions brought to him by students and followers from all over the world. His verbal teachings were there for those unable to understand his silence. He provided guidelines to practice a vigorous method of self-examination: “Who Am I”, “Whence Am I” – to help them step into the silence of their true nature and experience that consciousness alone exists. Also to give the thought tortured mind a rest. His simplicity, humility and sense of equality were legendary. He always shone like a beacon as he had realized that his real nature was unrelated to his mind, body and personality. He was accessible to everyone, shared in communal work at the ashram and rose at 3am every day to prepare food for visitors – always eating last after everyone had been fed. He lived, slept and held audience in the small hall of the ashram. I used to sit and meditate there a lot during my stay and could feel and imagine how he would address the questions of the constant flow of visitors and at the same time radiate his silent presence.
His spoken teachings all arose from deep in his heart – from his direct experience that consciousness was the only existing reality and it was through silence that his disciples would know the same. It was the depth of his heart that moved the other, which demanded only the exit of ego and trust in the arising consciousness and to be patient for the flow. That threshold was what moves the other into the space of the origins. The other then feels authentic. We are surrounded by a modern, noisy, ungrounded world that opens so many avenues for disaster, yet Sri Ramana Maharsi ably demonstrated that there are conditions to take such disaster into transformation. That is how I endeavour to write, speak and think these days. This brief reference to Buddha, Yasoja and Ramana Maharsi describes universal consciousness.
Waves into Water
When Thich Nhat Hanh ordained me as a dharma teacher he transmitted the Lamp of Wisdom in a ceremony at Plum Village in France. This was in 2003. I was required to present a dharma talk to the monastics present on this occasion. I talked about Waves and Water to come around to the significance of silence. This is what I said.
My teacher Thich Nhat Hanh uses a wonderful analogy of waves and water to understand how the Historical and Ultimate dimensions of reality are interwoven. Waves rise, they fall and die when they wash up on a seashore or riverbank. This is the analogy for the Historical Dimension. The wave is clearly within the historical dimension of viewing everyday reality, our daily existential cycle of life full of crises and cycles of ups and downs. But no matter what attributes apply to waves there is always a constant. While a wave is about its business of being high or low, born or dying, coming or going, it is always water. The constant of water refers to the Ultimate Dimension. Thich Nhat Hanh’s idea is that if we touch the waves of life deeply with our insight then we can touch the water of life – the Ultimate Dimension that is a transcendent reality, a dimension outside of time and space, distinct from the time and space constraints of our daily existence. We often can call this Nirvana or the Kingdom of God.
I have heard Thich Nhat Hanh many times express the waves and water analogy, and the metaphorical qualities certainly made intellectual sense to me. But my experience was such that deep looking into my waves did not lead me to touch the water of the Ultimate Dimension. My “Waves” did not shoot me through to the “Water” as I certainly expected them to do so after listening to my teacher. I wondered for a long time about this disjunction between my intellectual acceptance of this notion and my lack of personal experience. There were three logical options to investigate.
- The first option was that Thich Nhat Hanh was incorrect.
- The second option was that Thich Nhat Hanh was neither correct nor incorrect. He was simply very generous in choosing not to chart the difficulties of transition from waves to water.
- The third option was that Thich Nhat Hanh was correct and that something crucial was missing from my practice.
I eliminated the first option as I have great trust and faith in Thich Nhat Hanh as a teacher. There may be something to the second option as I know how generous he is, that he may choose to encourage rather than chart the difficulties on the path. Yet, I realized very early on that the real investigation was the third option – to investigate just what was missing from my practice of mindfulness. I was aware that my waves were too small to carry me through to the Ultimate Dimension – too small in terms of insufficient concentration, insight and mindfulness – the three energies of transformation. What I needed was a tidal wave to make my waves full of concentration, insight and mindfulness so that this energy could provide the “voltage” to transition from waves through to water. I knew that a tidal wave has the properties of increasing energy and appears to disobey the second law of thermodynamics. It is described as a “soliton” in science with characteristics of both wave and particle. So my investigation was into my internal state for the causes and conditions that would make my waves into “solitons” – into tidal waves full of concentration, mindfulness and insight. As I pondered this deeply I stumbled across where I had to go.
It was into Silence. Deep Silence and stillness amidst the world I lived in. This is where I found the causes and conditions that would provide tidal waves of energy to my cells and consciousness. Silence producing Tsunami was the initial equation. I could truly look deeply into my suffering, into the dark areas that held hostage my mental formations of an unwholesome nature. And so over the past decades I have built more and more silence into my everyday life. On a daily basis I stop, look deeply and dialogue with the feminine seeds in my consciousness – a practice received from my Native American medicine teachers. My consciousness was guided by these seeds of awareness to transform difficulties and impediments in my life, enabling me to move on.
My home and sangha life, supported by the entire Pine Gate Community, enables me to retreat into silence on a regular basis. In this way – through silence and deep looking – my waves became bigger, more infused with concentration, insight and mindfulness. Deep silence and dialogue with the internal feminine provided the causes and conditions for my waves to become Tsunami. As I continued to stop in the silence and look deeply into my shadows, there emerged the distinct experience of touching the water. Thich Nhat Hanh was correct. I had to discover for myself the significance of silence and skillful deep looking. The fruits of this practice of silence and non-action were many and particularly manifest in my study of the Lotus Sutra.
I applied myself to study the Lotus Sutra, particularly Burton Watson’s 1993 translation from the Chinese version done by the Central Asian scholar-monk Kumarajiva in 406 CE. Prior to this intensive study I was much more comfortable with accepting the Buddha in Historical form. The story of the Buddha’s life, awakening and ministry was enough for me and I had not paid too much attention to the Buddha in the Ultimate Dimension. That changed radically through reading the Lotus Sutra from my practice of silence. For in the Lotus Sutra the Buddha in the Ultimate Dimension is revealed in no uncertain terms. In its beauty, grandeur and compelling intimacy, my scepticism about the mystic Ultimate Dimension of the Buddha disappeared. As I read different chapters of the Lotus Sutra I was transported to the worlds and dimensions described. I would read a little then put the book down as I felt myself going deeply into meditation. I was profoundly moved by the words, the dimensions, by the energy that I experienced through the series of translations into Chinese then into English.
My direct experience of the energy of this Mahayana masterpiece brought home to me so many insights. The most pertinent one was that I would not be able to experience the Lotus Sutra in this way if my waves were still too small – lacking in insight, concentration and mindfulness. Over the years I took steps to remedy my small wave syndrome as best I could, through protracted periods of deep silence and skillful deep looking. I still continue with this practice. Without the silence and what it enabled, I am sure I would have had a superficial reading of the Lotus Sutra that would not have allowed me to touch its depth and magnificence. The Lotus Sutra is full of the activities of bodhisattvas, sages and holy beings, and of how we may understand their role. The bodhisattvas are described as being immersed in the Ultimate Dimension, and from there they return to the Historical Dimension to transform suffering. As “water” bodhisattvas live the life of a “wave.” Their example in choosing to do so encourages us to come face to face with suffering, to step away from fear and take our own steps into freedom.
This is the task of the true revolutionary of the twenty-first century. Not to pick up a gun and shout hatred, but to penetrate “Water” from the “Waves” of life. There are so many bodhisattvas from all spiritual traditions who are choosing to do this. In a way this ushers in the end of Religion as we presently know it – of being attached to the identity gained from one’s religion. The task before us in the 21st century is to step out as Spiritual Warriors and not be caught by our religious identities but to connect and walk hand in hand with friends from other spiritual traditions who are doing the same. I am expanding the term bodhisattva so that it embraces far more than Buddhism.
I came through this process with waves that are not so small anymore and a full heart to share with everyone. I also experience a distinct cycle of internal interconnectedness. Empowered by my study of the Lotus Sutra, I institute yet more silence into my life even when I am talking to someone or even offering a dharma talk. I became available in a manner I was not before. My waves carry more voltage and are filling up rather than being half full. My activism for peace and the environment rests on a foundation of silence and the initial necessity of non-action. The true art of doing nothing! It all weaves together like a spider’s web glistening in the morning dew. It is so lovely, much like a swift river running through it all.
I would like to read something I wrote twenty years ago:
“Our engagement with society and the environment rests on our quality of being. When that quality is rooted in stillness and silence there is a different ground for subsequent actions and so events take a different course. We simply go home to our true nature. We are very active in this way and bring harmony to those we interact with. The most significant interaction is the silence with our true nature. To connect to its boundless quality in daily life, and then to connect to others and the world in the same way is surely the ticket to ride!”
For a long time now I have been contemplating a different form for Pine Gate and my teaching. The evolving form I am thinking about rests in Silence. Our Thursday evening sessions will be the practice of total silence, drawn from the imperturbable silence of the Buddha and also from my training in India in the tradition of Ramana Maharsi. I will then deliver monthly dharma talks that reflect how we can draw on the Great Masters to adapt to the dangerous conditions on the planet we as a species have created.
So the bottom line at Pine Gate is the practice of Silent Meditation, Zen style, every Thursday evening with tea afterwards. The First Saturday of each month provides a Day of Mindfulness. It is an opportunity for socialization, dharma and pot luck vegetarian supper. Dharma talks, discussion, mindfulness trainings recitations, sutra study, deep relaxation, Q & A, sangha council, ceremonies and other practices will follow on further Days of Mindfulness. On occasions our supper will be a formal meal. The voice of the sangha can be heard through our our online Buddhist Journal.
The Buddha brilliantly created the initial form of sangha but I think he would not have wanted it to stay the same as it was when first established 2,600 years ago! The change of form in sangha practice at Pine Gate emphasizes the power of deep silence for bodhisattvas to emerge. I believe that from my yogi training in India that once one can be truly silent all aspects of mindfulness fall into place. We can bring the quality of silence to our speech, work, community and to the desperate situations around the world. You do not have to fight your difficulties. Silence allows it to leave you. Alone with silence and all that is generated by the imperturbable silence of the Buddha and masters like Ramana Maharsi the way is paved for bodhisattvas to emerge. This evolving form, resting on silence, brings to us the transmissions that the Buddha and Ramana Maharsi made available.