BUDDHIST PRACTICE: meditation 5

My theory

I have more ability to meditate whilst doing simple chores, as I do my chores by hand, 'slow and real' style. Rather than live a toss a frozen packet in the microwave and wait two minutes, I chop and slice and grate, mix and stir and blend, boil and bake and simmer.

People all used to live this slower way of life, providing the time to meditate whilst performing chores. In these modern days of the Western world lifestyle, careers are supposedly more important, and the chores become a rushed nuisance. This can easily leave a woman stressed and unable to meditate - unless taking a fifteen minute 'out' and sitting down to do so. I refuse to live that way! It doesn’t work for me.

As society and greed for riches push the Western woman into living a modern full-time working life, we are losing the ability to be natural and stay relaxed whilst cleaning, cooking, gardening, and caring for the children. This brings about a higher stress level that calls for a meditation session to save us from the day, making us spend more time learning how to meditate rather than just naturally doing so whilst living.

Whereas I may not approve of the way the world is headed, it obviously is going to head that way anyway. Insisting upon working from home and living my day at my own pace and speed does not save anyone but myself. I wonder when other people will recognize that once upon a time, men worked away from home. They could come home to a proper meal and clean house, provided by the women who worked within the home, making it look and feel its best for their men. This allowed the man to relax for the rest of his day. This gave both sexes the opportunity to live at a suitable pace. Nowadays, where we are all supposed to seek a 9-5 with high pay, we get lots of money but stress comes along with it in an added dose. Getting the chores done becomes a chore, instead of being able to enjoy doing them whilst relaxing and contemplating. The house is no longer as spotless and meals are no longer so healthy - AND nobody has enough time to meditate naturally. So, one needs to take classes, go on retreat, or make fifteen minutes a day a set time to do so.

BUDDHIST PRACTICE: MEDITATION 4

My revised attitude

Despite overcoming my initial caution, meditation is rarely easy for me in the traditional form. Some days, I will find it beneficial to do sitting meditation. I will slip into that mode where my breathing moves my sleep-like body and relaxation claims me. However, on most occasions, I find it easier to do the contemplative insight meditation whilst doing simple chores about the house or yard, rather than sitting. Sitting meditation is fine for relaxing into the concentrated calm-abiding side of meditation, though.

I believe that the reason for this is my attitude of not wishing to use my think-mind in the way one is generally expected. If I am performing a chore such as sweeping the floors, making a bed, raking or mowing a lawn, that level of mind is well and truly blocked by the task at hand, and I 'run on auto' without using the think-mind level. This assists me to reach the deeper layers and so progress with more ease with the meditation form labeled insight meditation.

I can sometimes combine the two whilst sitting, but providing the chore I am performing is basic, my concentration is more likely to be focused internally whilst doing the activity. While not being strictly traditional, I have read that monks learn to carry their awareness and concentration from meditation into life, and I assume it works in a similar fashion for me. It is just easier to live it than sit with it.

This is one of the areas where I find it difficult as a Western Buddhist. I have found the methods used in the Thai Dhutanga practice easier than those reported in Western literature. For instance, taking the practice of Acariya Mun, one stops the think-mind interrupting or the citta running out by focusing on pieces of the body. If I am trying to perform a sitting meditation and I have any external interference or my think-mind is trying to speak, I can attain the correct concentration in this way.

I usually start on my big toe. I will internally focus on the actual toe, whilst speaking internally such as "Focus on the bone of the toe… Focus on the muscles of the toe… Focus on the blood inside the toe…" I will say these things very slowly on an inhaled breath, focusing fully on the matter to be focused on during the exhale. This method shuts out the outside noises very well, allowing for a deeper concentration.

BUDDHIST PRACTICE: MEDITATION 3

proper instruction

There are many sources that give proper instructions for meditation. I have personally combined the reading of many books by an assortment of both Western and Eastern authors of Buddhist and Yoga topics with a friend's advice and online instructions. From this point, I practiced for myself and then continued to read and re-read many books, until I accumulated enough information and experience to locate the way of meditating that works best for me. My own preferred method of meditating whilst doing chores and 'living' is considered advanced. Yet, I find it far easier than the basic instruction for sitting and walking meditation, with which I seem to have some difficulty!

There are many online sources that provide instruction, whether a Buddhist website or online Buddhist study group. Just running a search on Buddhist meditation will amass many options. It might therefore be better to visit the library, where they would be limited to around a dozen books dealing with the subject. Methods described in books range from simply sitting still and counting the breath, as can be found in much Western Buddhist literature, to full explanations given in entire books, such as the Dalai Lama's 'Stages Of Meditation', which I have currently read three times.

A third way of learning meditation is to attend a meditation retreat. Meditation retreats come in many forms and styles. Some options will last from a weekend up to ten days, whilst others suited to the serious Buddhist and usually centered in a Monastery, may last for around three years. I have not personally done an official retreat, due to having a teenage son to mind, an aversion to being given 'only one' method of doing something rather than a choice, and not having the funds or time to indulge anyway. I have preferred to read of the many various possibilities, and then to find out which work best for me, rather than to center on one method of meditation and stick with it. I think another problem I might experience with an official retreat is that one generally is expected to sit still during meditation. I find this difficult, for my breathing moves my torso and my legs cramp easily.

BUDDHIST PRACTICE: MEDITATION 2

My first attempt

I had received a basic instruction from an online group that I had just joined, along with an email of encouragement and assistance from my friend who had first suggested meditation to me. I decided to give meditation a shot.

I chose a time when my teenage son was occupied with his studies in his bedroom, and sat on the carpet of my own bedroom floor, printed out instructions in hand. Reading through, I assembled my legs appropriately in Half Lotus, and laid the papers aside ready to begin.

I had learned a lot about breathing from my pranayama practice in yoga, and bringing attention to my breath did not seem to go against my attitude of not wishing to get involved with my outer mind. I therefore sat and began to concentrate on my breath, as instructed. I had read somewhere about counting the breaths and how most people find it very difficult to manage to reach ten without their mind wandering along and throwing a few abstract thoughts in their view. Having experienced deep levels of concentration with my work, this was not such a problem for me as for most. However, I did have a little interruption from my think mind garbling on about what to do once I reached ten, how to keep an eye on the time so I made sure I gave it at least five minutes, reminding me to sit erect and not slump, etc. I was also interrupted by a pigeon taking a bath in the water tub outside my door, which gave me the giggles for a short while.

Soon, I recognized that my breath had fallen into a beautiful rhythm, peaceful and slow, deep and easy. This relaxation was interrupted by an awareness of a white circle in front of me. It was as if a dim torch was being shone towards me, the light not reaching me, but at the level of my eyes. Recalling that it was in the pituitary region that I had been told was a possible focus point for meditation, I stopped concentrating on my breath, and paid attention to the alternative focus point. By concentrating on this dim disc, I found that my minor sinus headache vanished. I was so pleased to find a new headache cure, that I stopped the meditation session shortly afterwards. It had been as if my body had fallen to sleep, with only my breath and mind moving.

I decided that if meditation could both sleep away my body into relaxation and calm a sinus headache, it must be worth taking up regularly.

BUDDHIST PRACTICE: MEDITATION 1

My Attitude

When I first took up Yoga seriously, back in January of 2007, the friend who had stimulated my sleeping interest in Yoga also encouraged me to take up meditation. This was a few months prior to my interests in Buddhism developing into a personal practice. My initial reaction to meditation was one of reluctance, based on the fact that the principal direction of meditation involved the use of the think-mind level. This level was one I was not impressed by and therefore not interested in working with.

In Western terminology, the word MIND generally refers to all the brain functions. Memories are a part of MIND; dreams, thoughts, emotions, sensations such as taste and smell all come from the mind. The MIND is the term for what the brain does, other than physically. This was not my own personal terminology, though. I had been involved in exploring spiritual philosophy within the realm of 'love and life' for some time, and had found my own mind to have four major levels. The majority of people appear to live from their think and heart minds, whereas I had developed a preference for dwelling from my heart and sense minds, instead. It simply felt more natural and right to me.

My THINK-MIND thinks. It contains such as logic, imagination, ideas, plans, etc.
My HEART-MIND feels. This level deals with daydreams, desires, and a multitude of negative and positive emotions.
My SENSE-MIND senses. Alternatively, I may call it my spirit. It empathizes, sympathizes, deals with the area common terminology refers to as the sixth sense - the intuitive, telepathic and psychic level.
My KNOW-MIND knows. It contains wisdom, knowledge, insight. This can commonly be called the soul, although this term is not compatible with the Buddhist view, where it is preferentially termed clear light, Buddha nature, Buddha mind, inner divinity, etc. It is the ever-changing combination of wisdom and karmic residue that becomes the only part to continue into the next life, and the next, and the next… as the body and outer minds die off, each life.

In Buddhist literature, most Western texts tend to assume that Westerners are starting from a point where they use their think-mind and heart-mind levels, can sometimes see their sense-mind level, but do not know very much about their inner know-mind level. In Eastern works, written for general or Western readers, it often explains the difference of meaning in the word MIND within the two opposing cultural views. Eastern literature written predominantly for the Eastern world or general Buddhists comes closest to my own findings, recognizing the CITTA as a multi leveled structure.

Coming from my attitude, although not having then learned of the Buddhist no-self, no soul belief, meddling about with my think-mind was of little interest to me initially. However, as I progressed with both Yoga and my interest in reading Buddhist literature, meditation was mentioned almost everywhere. My friend mentioned it again, too. I joined a couple of online groups, and found it right there under my nose again! In the end, I decided to give it a go, just to see…

BOOK REVIEW: The 3 most helpful books

I have been reading predominantly in the field of Buddhist literature for around one and a half years, now. Three books stand out as having been of great help to me personally, with both theory and practice. Whereas these might not be helpful to the average Westerner, as practices and understandings vary and I assume I have done much study in previous lives, they are key assistance in my own practice. Additionally, several books by the Dalai Lama have also given me fodder for study and meditational practice, along with various other books helping in lesser ways.

The most valuable book to my personal practice is the biography of Acariya Mun. (This is available as a free downloadable e-book if anyone is interested, from www.forestdhammabooks.com) It may appear rather boring or rather chaotic, somewhat foreign or somewhat crazy to the average Westerner; however, it deals with matters that I personally needed assistance with. For example, Acariya Mun reportedly had a natural tendency for a runaway citta, which is also my own experience. By reading of his method for focusing and concentrating on his body pieces to restrain the mind from its adventurous tendencies, I was able to control my own. The book talks of the entire monk-tide life of a vivid, strong personality, along with covering some of his techniques and personal teachings. From reading this book, I have personally advanced much, including being able to rapidly comprehend and experience the dharma and work on natural mindful ways to alleviate pain and hunger. It is the book which introduced me to the Thai Dhutanga teachings which have helped me a great deal in my personal practice.

Secondly, a book which I have recently re-read, finding another deeper layer of advancement in theory and understanding each time I read the book, is The Light Of Wisdom by Jayantha Ruberu. Once again, it is printed for free distribution, though I do not have a web address at which you can obtain a copy if interested. However, the ISBN is 955-9419-20-X and it is printed by Sridevi printers (Pvt) Ltd in Sri Lanka. The book covers basic theory such as the 4 noble truths and meditation techniques and offers useful guidance to those who are spiritually evolved. (I would class myself as spiritually advanced, average of practice ability, but poor in ceremonial etiquette.) It would appeal to those interested in the philosophy and theory, aimed at bringing about realization and experience. I plan to read the book once each year, learning deeper truths each time.

A third book which stands out to my personal practice is Awakening the Buddha Within by Lama Surya Das. Once again, it is a book that I have read a few times already and I find new meaning and levels of comprehension each time. This book is more likely to appeal to a Western audience, as the author grew up in USA before experiencing Eastern Buddhist teachings and returning to the West to spread the teachings further. The author follows the Tibetan Vajrayana/Dzochen tradition, which is the second style of Buddhism which seems to be relevant to my personal practice.

BUDDHIST PRACTICE: Walk like a monk

There is no need to go on a retreat. You can gain the benefits of slowing ones life down at home. Simply slow motion your life. Breathe deep and calm and even. Walk at half speed. Take a day or two out from the hustle and bustle of life without going away to a set course and instruction. Focus on what you are doing as you do it. Otherwise, focus on analyzing a Buddhist teaching whilst you perform a simple chore. Whether you focus on the chore in hand or the wisdom of the teaching, try to rid yourself of all thought not pertaining to your focus.

On your 1-2 days out from life, eat less than you normally would. If you generally eat 3 meals, eat two, if you usually eat only one, lessen the amount in the meal. Drink predominantly water, drop the coffee or wine, milk or cordial. Fill you days out with simple pleasures, slowed down life, and healthy meaningful matters. Practice yoga, read the Buddha's teachings, meditate as you live, walk amidst natural surroundings, sit on the beach, burn incense and just inhale the aroma whilst slowly watching the light run down. Stand still and breath deeply between doing things, or in their midst. Eat only natural food. Observe the small creatures about you - the ant on the path, the fly on the window, the bird in the garden.

You need not pay a price to do an official weeklong retreat, nor spend the longer time to take a monastic retreat. You can walk like a monk in a day or two in your own home, squished between work, family, and other business. I tend to attempt to take one such day each weekend. Sometimes, this is not possible. My son might have needs, I might have a day trip planned in Sydney, or there might be a special event occurring I wish to attend. But most weekends, I ensure I have at least a half day in which to walk like a monk.

Having just purchased a brand new computer and having 3gigs data to transfer via PC-EMAIL-PC using dial-up, not to mention installing downloads for many programs and updates, and additionally having a son who has just had toe surgery to run errands for, I am planning just such a 'mini retreat' this coming weekend!

BUDDHIST PRACTICE: Moral Strip Poker

As I delve into the mysteries of no-self and emptiness, and pursue various threads and possibilities along the route, I have located two theories. Firstly, that we are pieces of individual wisdom, connected to universal wisdom, and covered in karmic residue; or secondly, that we are just pieces of universal wisdom covered in karmic residue. Either way, wisdom appears to wear the clothes of karmic residue, in the form of malfunctioning, dirty, or unnecessary levels of mind.

My current studies are targeted to ascertain whether the wisdom of our central core is universal or individual, and to ascertain if the superficial mind levels that the majority of humanity regards as 'themselves' and Buddhism regards as 'empty' is required to be cleansed or completely eradicated. Different Buddhist schools and lineages, sutras and teachings are going through my eyes and deep into me, to be investigated in the way the Buddha himself suggested one practices - by taking the teachings and testing their value, as one would the properties and genuineness of gold.

My current leaning is towards our being of universal wisdom with our think-mind (thought) and heart-mind (emotions) being merely the unneeded additions of karmic residue. If this theory stands true, then to disengage from one's regular thinking and feelings in order to only experience the true thought and natural emotions arising from the central wisdom core is the key to attaining complete eradication of kilesas, and therefore full enlightened bliss and purity of mind.

Whilst I am still investigating this possibility, I am additionally working hard to practice patience and also establish a deeper, wider, and stronger compassion. However, if it turns out that severing the presence of the think-mind and heart-mind is what needs to be done, and a reliance built upon the know-mind/wisdom core/Buddha mind that some term deepest core and others clear light, this act could be compared to playing strip poker.

One has the wisdom as the naked body that we need to retain, and wears the filthy clothing of manufactured and incorrect emotions, distorted and erroneous thought, and ignorant levels of outer mind. These outer minds may be dispensed with, layer by layer, peeled off to reveal the truth and reality of natural wisdom below. No game involved here, just life and living it for real rather than with false values and attitudes 'worn' on top. Most people live in these outer minds - we THINK and EMOTE and call it ourselves, I have learned from Buddhism and experience that these levels are not ourselves, but polluted layers we wear over the natural core of wisdom.

Whether the wisdom is our true self or a universality, and whether we need to wash or totally remove and reject the outer 'clothing' is that which I am currently investigating. Some of the original texts appear to back my findings, though some of the later commentaries seem to find other truths in the words given. Because there are so many different possibilities, I cannot rely on only one teaching or just one school's viewpoint, but feel that I must investigate this for myself. Many Buddhists today take lessons from their local temple - which I do not visit - or from a single teacher to which they adhere. I choose to take the unusual stance of choosing the Buddha's advice, to investigate for myself. Most people would rather rely on a teacher who knows something passing on that something - but I cannot help but turn to the original words to explore - there are so many versions of what is meant - just suppose these multitudinous later understandings have gone astray? I would rather rely on the original and find out from my own investigation.

EVENTS & ESTABLISHMENTS: The Dalai Lama in Sydney

Over the past couple of months I had been wondering whether or not to attend the teachings to be given this week by the Dalai Lama in Sydney. I did a computer search to see when the Dalai Lama would next be in our country, after having not had enough money for the train fare to attend his free public talk in June of 2007. I discovered that he would be back again this year, 2008. However, after further searching, I also discovered that there was to be no free public talk this time.

Initially, my reaction was to wonder if I might be able to afford tickets to the advertised teachings on Kamalashila's classic text Stages of Meditation which his Holiness is due to deliver. I would just about have enough money in my savings account, providing my computer did not break down necessitating a replacement if I wiped out my US vacation plans for late 2008/2009. I then wondered, would I be eligible? I do not attend a temple, and am not connected to any official Buddhist structure. I just seriously study, read, practice, learn, and experience Buddhism from many sources and personal development, as a lay person at home.

I decided that I would ask a friend's advice, but he did not get back to me, being very busy. Later, I re-investigated. The Vajrayana Institute in Ashfield, Sydney were holding a mantra-rolling day last month. I almost attended. It was open house, and I felt inclined to make myself known as a Buddhist, especially as it was one of two paths of Buddhism I particularly found helpful to my personal practice. However, despite gathering train timetables and buying a bottle of water in case I attended, I felt an inclination to stay home and study instead. I read and broke through a major barrier, therefore I was not too disappointed at having passed the opportunity to roll mantras to fill statues for the Dalai Lama.

Just a week or so ago, I took another look at the current teachings schedule and discovered that it was possible to attend on just the final day. This greatly appealed, and I was working out if I could afford the medium priced B-grade seating for just under $200, when my son had a problem with his ingrown toenail becoming infected and was set for surgery. I shall need to stay home to run errands for my son, as the second of his two toenails will be surgically removed two days prior to the final day.

This was disappointing, because to receive an initiation from his Holiness would be an extremely rare and special proceeding. The Chenrezig Initiation due to be given on Sunday is one concerning compassion, which is a topic I am currently involved in practicing. This would make it of great assistance and benefit to me and my Buddhist studies. However, it seems that I must practice compassion in my actual life instead, by caring for my son. Oh well, at least I have read the Dalai Lama's book written on this very subject!!

For those interested, the Sunday schedule is as follows:
8.30-9.30: Preparation Prayers
9.30-11.30: Avalokiteshvara Initiation and Long Life Puja
11.30-2: Lunch
2-4: Teachings on Kamalashila’s The Middling Stages of Meditation
7: Peace and Compassion – A Concert for Tibet

Tickets for the Initiation & talk cost $168 or $248 & tickets for the concert vary between $55 and $80. The hosting venue is The Dome, Sydney Showground, Sydney Olympic Park, NSW. Tickets can be purchased online for the Sunday events at http://www.showticks.com/DalaiLama/MembersArea/BuyTickets.aspx?eventid=28

BUDDHIST PRACTICE: WIPE THE MUD OFF YOUR SPUD

We are like potatoes.

Each rebirth is like being pulled up from the garden bed; born from the dirty karmic soil.
We are so covered in the mud of thought and desire, that we cannot see our real, true inner-self.

Most Buddhist paths teach us to recognize the difference between 'mud' and 'spud', but already knowing my potato skin, I was already at ease with the removal of the soil and with being real. Many people in today's Western world are not. They need to firstly see the layers, before removing the 'main' one that they are used to seeing and being - the soil of karma. Secondly, one has to learn how to wash it away, gently. My natural, inbuilt need for reality and truth made me cleanse the mud off directly, far quicker than most people will do. I still lie on top of the soil; the mud can still be blown over me again by karmic winds. The rain of Buddhism keeps me clean though, continually cleansing me of karmic residue.

One day, in a future life, I hope to be carried indoors and used - just as the Buddhas are born to eventually leave cyclic existence for Nirvana. I build compassion and loving kindness, and I grow my potato core…

Being dug up from the vegetable patch is like finding Buddhism. The Buddha is the perfected clean spud that no soil can dirty ever again, being taken indoors to be eaten up by Nirvana - not replanted and re-grown, repeatedly, in the vegetable garden of Samsara.

BUDDHIST PRACTICE: How my son's toes taught me that I can stay calm

After the excitement of last week, when my son stole away for a hiking holiday without taking his wallet or letting me know, you might think that life has allowed me to settle down to some serious reading, study, and another downloadable Buddhism class. However, my karmic residue had other plans. There were new lessons to learn, and once again, my son became my practice.

I was busy in the study, working on an article for a contest, when my son casually mentioned that he had a problem with his toe again, and that it was far worse than the last time. He had previously had trouble from an ingrown toenail becoming infected. This time, he had decided for himself to attend the doctor's clinic. It was very lucky that I had applied for new Medicare cards the previous day, and been given a paper slip to use in interim, for our cards had just run out at the start of June. Armed with the paper slip, I accompanied him to the clinic to enroll, as the doctor he had seen a year or two ago had closed down.

Luckily, we only had a half hour to wait. When he came out of the appointment room, I was prepared to pop into the chemist next door to pick up some antibiotics - if I could use my Eftpos card, having not expected to need cash, therefore not been to the bank this week. My son informed me that he now had to go to the hospital.

I had been practicing calmness with equanimity and this came in handy. Not only had my workday been interrupted at an inconvenient point, I had to go out in inclement weather after expecting an early night in bed with a book, and also had the arising of my son's toe problem, but now I had an extra expedition and concern. For the first time in my life, I was able to retain calmness and stay strong for my son. Whereas previously I would have seemed that way externally, my inner minds would have been racing about concocting wild possibilities and worries, panicking, and disrupting me with endless maybes. Buddhism has taught me to focus on the actual truth, and not go whizzing off into dramatic dreams and nightmares.

We arrived at the hospital and made our way to the emergency room. Once again, we were very lucky in that we only had to wait a half hour before the nurse had attended to his foot and the doctor taken my son into a consulting room for further evaluation. I noticed that I remained calm throughout the entire episode. Normally, I would have been fretting about, worrying about undone writing projects and missed deadlines, whether my son would lose a toe, what if he came out a different door and missed me, what if… This time, I simply sat there, practicing Buddhism! Focusing on the moment in hand, the actual real truth, and sending comforting compassionate vibes towards my son.

My son came out a half hour later, and we went home. He then made an appointment with a surgeon to have two toenails removed in a fortnight, whilst I went out for his medicines. I realized that this was the first 'dramatic occasion' on which I have remained calm throughout, stayed serene and relaxed, been able to focus on the present moment and stop my mind wandering down an endless panic-filled possibility list. This enabled me to be more helpful to my son. The thought of annoyance or irritation at his not having mentioned his toe sooner, or the disruption to my work, did not even try to push in and create anger within me. I may be a long way from erasing every kilesa, but I am at least progressing in keeping anger and irritation at bay.

BUDDHIST PRACTICE: MY RUNAWAY SON & HOW BUDDHISM HELPED ME COPE

I came home from an appointment to silence. Thinking my seventeen year old son was taking a nap, I began to cook our daily meal. Half way through boiling the rice, I noticed his shoes were not there. Checking, I found the latch on the front fly screen unhooked - he had gone!

Having recently completed high school level home education, and then being thrust into the adult world of searching for employment, whilst not yet exactly sure what he wanted to do with his life other than live wild in the mountains, he was naturally stressed. The pressure to find employment and take a job search course was wiping that mountain life dream away from actualization - as he knew he would have to wait until he was eighteen to live wild in the mountains. He did not wait - he left. There was no note left behind for me.

By the time it got dark, I realized he had probably taken off to his dream whilst still able, before getting trapped in a job; but it gets cold out there and I was concerned. I called the police and he was filed as a missing person. They briefly checked the local mountain and kept in touch with me.
I did not sleep very much that night, just two hours. All through the next day, I kept in contact with the police and missing persons unit, leaving one ear open in case he came home. He had left his wallet behind, and I did not think he could have much money on him. On the third day, as the police made a thorough search of the tracks on the local mountain, he casually appeared on the door step, just as if he had popped down the shop for ten minutes rather than been gone for two nights and three days. Naturally, I was relieved to have him home safe and sound.

My Buddhist practice helped me get through this difficult time. I had read of monks in places such as Thailand and Laos who wander around in the wild, sleeping in caves or under trees. I knew it COULD be done, and it was only fall, not yet the coldest part of winter. I knew my son was healthy and walked great distances; he knew the local mountains well and would be able to find a cave or stream, and he knew a little about bush tucker. Knowing that it was possible to live wild and wander about mountains was of reassurance to me. Knowing that monks did such voluntarily, I was further at ease.

Secondly, from reading much literature and also personal practice, I knew certain meditation methods for deep concentration and connection. These enabled me to link to my son. This helped me sense how he was feeling. On the first day, I sensed he was happy, at peace, enjoying himself. I was therefore able to know that he was not lying injured or freezing to death somewhere. Whereas I retained my concern, I at least had some connection and assurance that he was not in great trouble. On the second day, I sensed he was worried and later on angry. Whereas this concerned me, I knew he was still alive.

Locally, there was a storm and it had rained. I did not know then that he had taken a train to the Blue Mountains to explore and sleep rough for a few nights. Assuming he was stranded locally due to leaving his wallet behind, I worried that he might be sitting shivering in a cold, wet cave. This did not 'seem' to be the situation, but I could not sense exactly. I spent many hours trying to send vibes of 'come home', warmth, love, and peace to him.

My third ease from Buddhism came in the form that I had read of the way the Buddha and Devas of the godly realms take care of monks and other people in trouble or need. I sent a request out to them to bring him home, or at least keep him safe, warm and fed. In the end, he came home with a broken shoe lace and lack of funds preventing an extension to his explorations. I think my vibe-prayers were answered. Only the lace was broken - imagine if the whole shoe had fallen to pieces in the middle of nowhere and he could not walk back to safety and a train home!

My Buddhism has saved him too. Whereas many parents would ground or otherwise punish their son, or holler at him in their fear, he knew that I would not show anger to him and that it would be safe to come home. He was able to just walk in the door as if nothing had happened, knowing we would need to talk, but that I would stay calm with him.

Whereas my son slept against a log rather than meditated under a tree, like the Buddha, my son learned from his solitary natural experience. My son learned that Mother Nature is far kinder by day than night. I learned from this experience also. I learnt that practicing Buddhism had saved me from being a total nervous wreck and panic stricken being, allowing me to stay calm and steady and not freak in a sea of possible outcomes.

BUDDHIST THEORY: The Eight-fold Noble Path

1. Right View/Correct Thought - the avoidance of mistaken and distorted thought, intentions to harm others for our own gain, materialism and greed, and delusions.

2. Right Intention/Correct Understanding - the development and usage of inner knowledge, genuine wisdom, understanding of reality, and acceptance of truth.

3. Right Speech - avoidance of issuing lies, gossip, slander, and harsh words and the development and usage of truth, dharma assistance, knowing when to speak and when to remain silent, and speaking of useful, helpful words only.

4. Right Action - the refraining from murder, theft, and sexual misconduct.

5. Right Livelihood - the avoidance of employment that encourages or insists upon incorrect action, thought or speech, and the procedure of accepting employment that establishes a life compatible with correct action, thought, and speech.

6. Right Effort - the avoidance of an attitude of laziness, doubt, and rejection of the path, and establishing an attitude of enthusiasm, perseverance, determination, and intent to continue on the path to Nirvana.

7. Right Mindfulness - to be aware of the current, to bring ones mind to the now, to leave aside the was and will be, to fully live the actual happenings as they happen, to drop the focus from past memories and future dreams.

8. Right Concentration - the attaining and retaining of a calm, equanimous, peaceful, steady, attentive, mind.

"I teach about suffering and the way to end it" ~ Shakyamuni Buddha