in our legs when sitting, for example, it is ridiculous to not use analysis
ourselves if we are the body or possess the body, if we take the position
that we are the body, we can quickly see the absurdity of that view. If we
are the body, then since the body has many parts, why are there are not
many "I"s? If on the other hand, we possess the body, why do we feel
pain, since something we possess is clearly not who we are. If we are a
collection of all the parts, in which part to we abide? Or, do we pervade
all the parts? If we pervade all the parts, then the same problem arises as
before when we said that we were the body, in other words, the
consequence of such a view would again be that there should be many
"I"s. But, "I" is one and the parts are many, this can't be the case. Some
may say that the I is the shape of the parts but who has ever seen such a
If we are the body, why don't dead people have feeling? If we are not the
body, why do we feel pain? If we are the appropriator of the body, why
are we not conscious of every movement we make? When we feel the
sense of I, do we feel it in our hands, our feet, our legs, our neck, our
back, our heart, our brain? Where is the sense of I? Many people point to
their head when they say I, while others point to their heart, but when
pain arises in a certain part of the body, they point to it and say "I am
injured." In this sense, the I would be located in whichever part one
indicated, but this does not make sense. The fact is, any part that we
point to and say "I knee is injured," we might at another moment say
"my foot is injured" or "my hand is injured" or "my head is injured," and
so forth. Sometimes we are identifying with whatever part that may be
injured, while at other times, we are saying we possess it, and this is a
total contradiction. If we say that we are neither the possessor of the foot
that hurts, nor are we the foot that hurts, then what other option is there?
forget all about the pain we were experiencing. And, if we habituate
ourselves to this kind of inquiry, we will cease to experience leg pain and
back pain and so forth. This kind of inquiry is called analytical
meditation, and it reveals the nature of the mind, and absorbs us into it.
The body is limited but the mind is limitless, why confine ourselves to
what is limited. It is far better that we absorb ourselves into the deep
expanse of the nature of the mind itself. Then we will naturally forget our
body. It will no longer be our concern, burden, source of fatigue, torpor,
laxness, or laziness. Instead, we will experience the natural buoyancy, joy,
happiness, and warmth of our own mind.
* * *
It is easy to see why nature is often referred to as "Mother Nature." What
is more comforting than Nature's embrace when we are feeling low,
depressed, agitated, angry, exhausted, stressed, fatigued, lazy, or just about
any mental or physical disposition we would rather not have? And, not
only is Mother Nature there for us when things are not as we wish them
to be, but she will make any good time better, breathe a breath of fresh air
in any meditation, idea, memory, and just make us feel better no matter
how good we are already feeling.
Nature is often overlooked by many of us and this is unfortunate. Our
environment is always ready to nurture us and care for us. It will turn off
our motor when we are running too fast, and perk us up when we are
dull. Often taken for granted, our city parks can be a brief vacation for
busy city people. They should be used by everyone. They were created to
be enjoyed and if more people used them no doubt our cities would be
more peaceful. Those who live in the country often don't get outside
enough to breathe in their environment and be part of it. This is a shame.
Tuning in with nature is one of the best ways to tune in with ourselves,
and one of the easiest. Nature is a real meditation pill. It will connect us
with what is real in ourselves more quickly than anything else, and easier
too. Go now and let a tree hug you!
* * *
The curse of abundance will visit those who do not share what they have.
The opposite is also true, of course, those who share what they have will
be doubly blessed, for their wealth is making themselves happy, and
others as well. Sometimes when we think of giving, we ask what is in it
for me, as if this is something we could know. We may not know the
effect that our generosity may have on others lives, and may not fully
appreciate the fact that thoughts have wings, and that those thoughts will
and uplifting others. No matter how much wealth we may have, we are
only one, so there is a natural limit to how much happiness that wealth
can bring. But, others are limitless, and when we take others into
consideration by practice giving we expand our potential for happiness
If we have difficulty giving, perhaps we are thinking of giving too much.
If we are not accustomed to the practice of giving, it is best to start with
an insignificant amount and grow accustomed to the practice gradually.
We do not have to feel we made a big dent in our pocket right off the bat.
We should develop the habit of giving within our means gradually, for if
we do so it is more likely that the habit will be a lifelong one and bring us
the maximum amount of joy.
If we are and poor don't have abundance, that doesn't mean we cannot
give. We can still give a small amount, and if that's not possible, we can
consider other ways of giving, our time helping others, for example. There
are many ways to give other than material things. Perhaps an elderly in
our community needs somebody to call on them to dispel a little
loneliness, perhaps a meal, or a cup of tea. We might be a big brother or
big sister at a community center talking to troubled children, or adults, for
that matter. Any way we can share of ourselves, sincerely and without
thought of personal gain, is going to benefit ourselves and others. Simply
making ourselves available is a the form of giving that we should realize
and put into practice. Letting others know that we are there for them is
supporting and brings comfort.
Whether we are rich or poor, we should cultivate a sensitivity to the needs
of others, we should keep our ear on the ground and know when people
are crying for help and to the best of our ability be there for them. At the
same time, we should cultivate the ability to offer timely and needed
offerings. We do not want to throw our time our money away, but make
sure it goes where it is needed most. We want to come from the heart
when we give and this requires knowing something about who we are
helping and why.
Sharing is our basic human nature and the more we cultivate it the more
humane we become and the happier. Any opportunity we have to share is
* * *
When giving Dharma discourse we should come from our heart. If we
don’t come from our heart, our audiences’ heads will fall to the ground.
We don’t want to use the Dharma as a shield and hide behind it when we
lecture, reading a text, word by word line by line. Not only we won’t learn
anything that way, but our audience won’t either.
Giving the gift the Dharma is the greatest gift we can give, and when we
give it, we don’t want to give a gift that belongs to someone else, simply
regurgitating what we have heard before, or worse yet reading straight
from a text. Whenever we have studied, whatever we have learned from
our teachers, we should synthesize in our own language and present that
when speaking the Dharma. Even if we are not technically correct, our
spontaneity and sincerity will engage our audience, and will often lead to
The Dharma is alive, a single truth can be expressed in many ways. When
we lecture the Dharma, it is an opportunity for us to explore new ways of
explaining the truths we are familiar with. People who attend lectures will
appreciate our candidness, and fearlessness too, for that matter. Our
lectures will engage their own imagination and spur them to explore their
own views on whatever it is we’re talking about. The purpose of Dharma
discourse is after all to stimulate inquiry and foster lively discussion.
* * *
When teaching his disciples, Master Hsuan Hua, used wisdom and skillful
means. Being an enlightened master, these two qualities were in great
comparison, his disciples had quite paltry skillful means and wisdom, but
however insignificant they were by comparison to his great skillful means
and wisdom, he constantly urged us never to use force, whether it be in
meditation or monastic activities, and use wisdom and skillful means to
accomplish our aims.
In Nepal I once watched workers clearing a plot of land preparing it for
building a house. There was an extremely large boulder on this property,
about 10 feet high and 10 feet wide. Instead of chipping away at it with
their sledgehammers and chisels, I watched them pile a bunch of tires
around its base and light it on fire. The tires burned for a long, long time
and the rock got extremely hot. Then, the workers turned a hose on it and
blasted it with water. Suddenly, the change in temperature caused the
boulder to crack and split in many pieces. The workers accomplished their
aim with very little effort and far less time than had they chipped away at
When we sit in meditation it can seem as if we have a big boulder to
remove from our mind. We can become polarized, with meditation and a
quiet mind on one side, and all our obstacles seemingly gathered together
on the other. We can spend many hours and endure excruciating leg pain
leaning against the boulder in our mind hoping it will go away or
disintegrate. But obstacles won’t break apart by merely wishing they
would, or trying to force them out of our mind through meditation. If we
think that the meditation topic is good and the obstacle is bad, we only
foster dualistic thinking and in the process, aggravate the problem.
Instead, we should welcome whatever obstacles appear just as we might
pain in our legs, realizing that they are just manifestations of our own
mind. We should banish any notions that leg pain or afflicted burdens are
intruders disturbing our meditation or that everything would be fine
without them. The fact is that they are there for a reason, probably
because we are beginners and that at our stage of cultivation they are our
best teachers. If we view pain as our teacher and afflicted emotions as our
teacher, we will say to them, “ I am here master, what have you to teach
If we are to get rid of our obstacles, we have to understand their nature
and we do this through observation. Trying to get rid of something or
wish that it would go away, does not foster observation, without which
we will never understand them. Our “view” or "attitude" is the all-
important factor here. If we view pain and afflicted emotions as our
enemy, they will remain our enemy, but, if our attitude is that they are our
teachers, we will gradually understand them as aids leading us to the next
stage of our cultivation.
* * *
Thought for the Day February 6, 2017
We should always respect other traditions. Recently I was saddened to
hear that the middle-class and upper-class of India no longer a look up to
and respect wandering sadhus (hermits) and disparage them as they would
beggars. Naked, or wearing only a single piece of ochre colored cotton,
the sadhuas have a history older than India itself, no exaggeration. They
live a hard life, a begging bowl and a water pot, often their only
possessions. They travel alone or in groups from holy site to holy site,
setting up camps along the way to practice meditation and devotional
exercises. No matter how fierce the conditions, scorching heat in the
deserts, or heavy snows in the Himalayas, they wear but a single layer of
cloth or go completely naked, barefoot, protected only by the ash they
smear on their body. They have no bed, this sky is their blanket, and
whatever herbs they can gather is their medicine. Worshipers of Shiva,
their life is disciplined and austere.
There was a time in India when making a food offering to sadhus was
regarded as a means of gaining merit. People would kneel before them
and touch their feet, perhaps dropping a coin in their bowl and requesting
a prayer. My friend, Krishnakant Shukla, an Indian historian, explained to
me how deeply disturbed he was that the elite in India, including his own
parents, no longer respected the sadhus, and in fact disrespected them and
failed to support them. Of course, not all the sadhus are holy men, maybe
only a very few of them are, but how many of us are a success within our
own community, how many business people are wealthy, how many
cooks can be called chefs, and so forth?
The sadhu undergoes great austerities, spend hours daily in prayer and
meditation, and transfers the merit from all his work dedicating it for the
betterment of humanity. Regardless of whether we believe this method is
effective or not, it is the belief of a good many of our brothers and sisters
and as such should be respected. We expect the same for ourselves, so
why should we not offer the same for others. Who are we, from the
comfort of our homes and every indulgence at our fingertips, to criticize
those enduring such hardships austerities for our sake?
Whether we have ever heard of the word sadhu or not isn’t important, the
above example is only given to illustrate a point, which is to be open and
accepting of other people’s viewpoints and traditions. If we spend our
time judging and condemning others without even taking the time to
understand those we criticize we are indeed acting foolishly. If we respect
and honor others we are respecting and honoring ourselves, because we
are all part of a global humanity. This does not mean you should accept
all traditions for ourselves, but at least respect the decisions of others, and
if we disagree, disagree in a constructive way.
* * *
Thought for the Day February 7, 2017
While the result of meditation is peace, the path should also be peace, but
unfortunately, sometimes it isn't. Our practice becomes disturbed when
we grow anxious for results, or become curious about how we are doing,
and so forth. All thoughts about results agitate the mind and will make
the path itself very unpleasant. When we practice the Dharma, we want to
find the right balance for ourselves. If we overshoot the mark, we will
spend the allot of energy accomplishing very little, if we spend too little
energy, we will fall into a torpor, a listless corpse waiting for meditation
session to end. We need to stay in tune with ourselves, constantly
adjusting our frequency to stay in harmony with our mental ability and
physical fitness. We need to be physically and mentally pliant and adapt to
change in our mental and physical attitudes, which themselves are also
At the beginning of every meditation session, before reciting any mantra
or doing any visualization, and so forth, we should take a few minutes to
relax and observe the expansive nature of our own mind. We should
watch ours thoughts arise and dissolve in this great expense and maybe
even take a little time to wonder where thoughts come from and where
they go. Free of mental elaboration of any thought or idea that arises, we
should sit back and watch our mental activities as a film-goer might
watch a film. Doing this sets the stage for correct meditation.
The relaxed physical and mental attitudes that we created during the first
few minutes of our meditation should serve as the baseline for our entire
meditation sit. If in pursuit of our meditation topic we become agitated or
physically fatigued, we should stop for a moment and re-enter and rest in
the baseline we established at the beginning of our sit. Keeping in mind
that no results are achieved by use of force and certainly not by laxity, we
should always feel comfortable physically and mentally when we practice
* * *
Many people wonder how to continue meditation once they rise from the
recitation of mantras is used throughout the day as a bridge between the
practice is good as long as we bear in mind that because our full attention
is not on the mantra it cannot be as effective as it would be otherwise.
Because our mind is mixed with many thoughts, recitation cannot be as
focused as when we are dedicating our mind and body solely towards the
mantra, as in meditation.
In addition to recitation of mantras, we can consider our activities as
offerings to the Buddhas and Bodhisattvas. With this attitude, we will try
and do everything perfectly. When we habituate ourselves to think of
everything as an offering, we will be more conscious of what we do, and
how we do it. Naturally, we will eliminate unnecessary activities, fruitless
activities, and so forth. We will perform the activities to maintain our
family and livelihood with a greater sense of responsibility and carefulness
when we think of them as offerings. This is a very powerful Dharma.
What is spiritual and what is not spiritual? It largely depends on the
attitude of one's mind. Our intention, our motivation, can make the pure
impure. If we meditate with an attitude of selfishness, and wish to attain
enlightened states for recognition, of course the results of our meditation
will be very paltry indeed. However, common activities performed in a
spirit of devotion will be very powerful and transformative. It all depends
on how we set our mind. Therefore, we should always check our mental
composure and shake off selfishness, and develop an altruistic intention.
Meditation really doesn't have any form. Our activities are what we make
of them. Sincerity is the main element of a beneficial activity. No activity
is so insignificant that we cannot strive to do it mindfully and carefully.
We will understand this better if we make all things equal and not have
high points and low points in our day. Everything should be regarded as
having equal potential for the expression of our enlightened qualities.
* * *
All of us have enlightened potential, yet we are at various stages of
realizing that potential, and for this reason it is said the Buddha taught
84,000 Dharma doors, a Dharma door suitable for the disposition of every
single human being. This being the case, there is no beginning suitable for
everyone. We all have to begin at our own level.
Often it is asked what is the highest school of Buddhism, our greedy and
arrogant mind wanting quick results. The more appropriate question is:
"what is the most suitable level for me?" Ideally, we would be able to
receive the advice of a knowledgeable teacher, and, if we can do so, find
one and listen to the advice he offers. In the absence of a good teacher,
we should study books that survey of the entire Buddhist path, and make
a choice based on our natural disposition. "The Foundations of
Buddhism," by Gethin, is a good survey of the Buddhist path, and there
are many other good books as well, that will point us in the right direction.
The importance of finding an area of focus for our practice cannot be
interwoven, so there is no need to study everything. One master said:
"because I understand one truth, I understand them all." In ancient China,
schools were often named after the sutras they primarily studied. For
example, the Lotus School focused on the Lotus Sutra, the Avatamsaka
School focused on the Avatamsaka Sutra, and so forth. We can study a
Sutra that resonates with us and make that the foundation of our practice.
If we do this, in a disciplined way, daily, we will gradually develop our
understanding. We should recognize that this is probably going to be a
multi-year endeavor, and that we may be studying the same Sutra
throughout this time, over and over again. This is the traditional way of
studying a Sutra, often putting it to memory.
Results are slow coming, and if we are impatient we will be tempted to try
another school of study or another Sutra. We should resist the temptation
to do this, and give ourselves time to grow. We have to devote ourselves
to the endeavor and cannot be flighty. If we still feel we must change or
want to change we should do so only after seeking the advice of a reliable
master, who may encourage us to stay on our path, and, less likely, point
is in another direction. At any rate, seeking the advice of someone we
respect is important.
The most important aspect of Dharma practice is our own sincerity and
absence of greed. If we are dedicated, even if we are on the wrong path or
practicing incorrectly because of our sincerity we will find the right way,
because the Dharma is self-correcting and protects those who follow it.
But, if we are not sincere and we dabble in this and dabble in that we will
never find the right way. All Paths may lead to the one, but we can only
be on one path to get there.
* * *
understand the context in which it is used. To say everything is empty,
really doesn’t say anything. If it is empty, what are we talking about?
Obviously we can say, “ the room is empty” and we know that we are
talking about a relationship, a relationship of being full of furniture rather
than empty of furniture. In this context, emptiness is an absence. This is
very straightforward and nothing is esoteric about it. Things get trickier, if
we say that something is empty of self-nature. Before we can understand
what this means, we have to define self-nature. Generally self-nature
means self-sufficient, existing in itself, independent, and so forth.
Buddhism doesn’t allow a self-nature in this context, so when it says that
things are empty of self-nature, it is another way of saying that they are
dependent and do not exist in and of themselves, eternally, unborn, un-
created, and so forth.
If we say that something is empty of other, that means that it is empty of
characteristics. After all, how can anything have characteristics, such as
round, square, big, small, red, blue, yellow, if it is empty? How can
something be empty if it has characteristics? Doesn’t having
characteristics entail being something, that something possesses those
characteristics? We can analyze emptiness all day long and we won’t learn
anything about it because there’s nothing to learn about it. We can only
picture in our mind the nature of emptiness and hope that by the sincerity
of our effort, and our study, and reflection, that we recognize it, for it is
said that it exists within all of us. Sort of like reading a guidebook on
Hawaii, if you read it well, when you travel there you’ll recognize it.
I understand emptiness well enough to know that I don’t understand it
and I only know this because I studied about it allot and meditated deeply
on it for many years. People who haven’t studied about emptiness, think
they know something about it. They read a few books and think they’ve
got a pretty good idea what emptiness is and some may even think they
have experienced it. I meditated on emptiness enough to know that based
on my study I have neither experienced it or clearly understand it, but
ironically, it is knowing this that motivates me. If I thought I understood
emptiness or experienced it, I certainly would not be motivated.
Good study and meditation creates a thirst for Dharma, we can’t get
enough of it, we are never satisfied. We gain interest and a strong sense of
inquiry not by finding anything out, but by finding out that there’s
something to find out that you haven’t found out. How’s that? A Taoist
saying goes, “those who speak do not know, and those who know do not
speak.” A little study and meditation, and you think you know something,
but a lot of study and a lot of meditation will help you to realize that you
* * *
Thought for the Day February 11, 2017
There are no real shortcuts leading to enlightenment. We hear allot about
endured many lifetimes of hard work, and even in his final lifetime before
becoming a Buddha, endured years in the forest practicing ascetic
disciplines, before attaining enlightenment. So, whatever talk there may be
lifetime, we must understand that we may have to practice the lesser paths
before entering those paths.
If we look into the matter in detail, we will discover an interesting fact and
that is that within all so-called sudden schools, preliminaries based on the
lesser schools are stipulated as a requirement for advancing to the later
stages. So, there is no real shortcut no matter what path we choose within
the Buddha Dharma.
Before becoming a Buddha we have to be a good person and the aim of
preliminaries is to help us do that. We have to resolve our effective
emotions, clean up our bad habits, and be a kind and helpful friend to all.
We should be firmly rooted in our own contentment, and not have it
rocked by the slightest disturbance or inconvenience or annoyance. Only
once we are of a stable of stable disposition are we ready to move up. If
we can look at ourselves and think, “Yes, I am happy with myself as I am
as a person,” should we consider ourselves worthy of moving beyond the
Good teachers guide their students very skillfully often integrating so-
called advanced practices within the preliminaries. If we can meet good
teachers we should strive to see them regularly, and build a daily practice
based on their instructions. Any temptation to skip any steps should not
be followed because it will only cause us to trip later on. Never be afraid
of getting there late, it is better than not getting there at all. So, don’t take
* * *
The longest journey begins with a single step, and so do the biggest
mistakes. Paying attention to the small details in our life will not only help
us avoid big mistakes, but may also help us to make big leaps forward.
When it comes to self-improvement, we generally want the quickest and
things, for example, we get a new vacuum, and we immediately want to
plug it in, not even thinking about the instructions. Things even get
broken this way, as most of us know. Whenever we are in a rush; it is
usually greed that is pushing us forward. Therefore, we should learn to
recognize greed because do so can save us a lot of missteps. The
preemptive way of doing this is to meditate when we are not in the grip of
greed. We think quietly, and reflect on the nature of greed, watch our
thought patterns, to see firsthand how it operates. A simple exercise like
this will help us avoid the trap of greed.
Interestingly enough, whether our motivation is an altruistic and
wholesome one or a selfish one, greed operates the same way. If we wish
to be a better person and to obtain meditation states and so forth and be
of service to others, we will do anything to get there in a hurry. Even
something simple like cleaning our kitchen, we want to get done quickly.
And, it doesn't take long for us to realize that because we skip steps, we
are suddenly loaded with a burden that we cannot carry and have to go
back once again to the beginning. Anything that we do that is result
driven is likely to be done poorly. When we do things, it's not the result
that is important, but rather the lessons we learn getting results. Those
lessons are the foundation of our being, the results themselves are just the
frosting on the cake.
Things should be done for the joy of doing them, just as a race should be
run for the joy of running it. Crossing the finish line is not the most our
industry without stepping on anyone's toes, or trying to impress anyone in
a contrived and artificial way, then the position is well-earned, and we will
be respected by everyone. Moreover, we will enjoy our own self-respect.
If, on the other hand, we walk over people to get to the top, and try to
impress the boss in a way contrary to our own ethics, then, something
“am I respecting myself, am I respecting others, and so forth.
Cheating others is one thing and cheating oneself is another, both are no
good. Whatever we do, whether it be as a Dharma practitioner or as a
common person, we want to do it in such a way as to support our
character and work ethic. If we get half way up the ladder with a strong
foundation, we will enjoy the view much better, nicely secured in our
position, rather than if we got to the top skipping steps, and find
ourselves teetering there. Whether it be a lofty goals like attaining
enlightenment, or a more humble one like graduating from college,
doesn't matter in terms of the ethics, motivation, attention to detail,
attitude, sense of self-worth, consideration of others, and so forth, we put
into it. When we sail across the ocean and arrive at port, many years later
when we recall the journey it will be the stars, the wind, or its absence, the
sunrises and sunsets and how we cut the wind that we will be
remembered, not the port. And, this is a metaphor for life, for at the end
of each day it is how we lived it that's important and what we will think
about as our head rests on the pillow.
* * *
the wrong thing. If you’re beating your head against the wall, you will
break your head before the wall. While we should always try our best, we
should also be quick to recognize when to change course.
Thought for the Day February 15, 2017
Our environment, more than we may realize, is particularly important
Sangha members may not always be our company as we move about and
work in the world. The rules of conduct for monks and laymen are very
similar as far as ordinary conduct is concerned. We are taught, for
example, to avoid close familiarity in everyday interactions, to be polite,
but reserved, to refrain from idle talk, to discipline our gaze and not look
Thought for the Day February 16, 2017
appearing as a rope? Well, one is frightening for sure, while the other may
be appearing as useful. The question itself, could be considered a silly
one, but actually within this philosophy, it can lead to surprisingly deep
A rope appearing as a snake is easy to imagine, some of us may have to
fear snakes. Once we discover what appeared to be a snake, as a rope, to
fear snakes. Once we discover what appeared to be a snake, as a rope,
whatever fear we may have had from it vanishes. We may feel relieved.
But, as far as the rope appearing as a rope, it is not so easy to see this as a
form of illusion also. But, upon examination we can discover that a rope
appearing as a rope is similar in many respects as a rope appearing as a
Thought for the Day February 19, 2017
Time is precious, we all know that, but how often have we failed to
acknowledge that? This does not mean that we have to be doing moment
when we are idle, we should honor the moment with mindfulness. Just
simple awareness of our physical deportment, our thoughts, our feelings,
and our attitude, just watching these will keep us in tune to the day as it
unfolds. If we are mindful, in body, speech, or mind, we are making
ourselves available, but when we are lax, opportunity will pass us by.
* * *
Thought for the Day February 20, 2017
Thought for the Day February 22, 2017
Mind alone is awakening; What is awakening is mind. There are not
two—mind and awakening; Such a unity derives through yoga.
Zangpo, Rongzom Chokyi. Entering the Way of the Great Vehicle:
Dzogchen as the Culmination of the Mahayana Shambhala.
* * *
Thought for the Day February 23, 2017
There is no greater feeling for a human being than feeling warmth and
connectedness to others. We live in an interdependent world wherein we
cannot imagine surviving alone, not even for our logistical needs, not to
mention are emotional ones. There is no denying that we are all
interconnected in every action and even thought that we have. To some
extent, our being affects everyone on the planet. As a single individual,
our primary concern should be being a positive influence on those
around us, and, to some minute extent, on everyone else.
The early signs of success in meditation is an increase in the feeling of
warmth and connectedness to others. More than anything else, we should
judge our meditation by the feeling of increased compassion and love for
others, for these feelings are more important than visions, or experiences
of light, and so forth. Often beginners wonder if they are making
progress and sometimes think they are because of momentary psychic
experiences and so forth. Such experiences are not reliable indicators, and
should be avoided.
The primary aim is selfishness, diminishing it, for when selfishness
Thought for the Day: February 24, 2017
we are no different. The fact is, that we all seek distinction and
individuality and in the process cause ourselves allot of unnecessary
work and frustration. Wouldn't it be better to just leave ourselves alone?
Thought for the Day: February 27, 2017