Email Reflections: 10 Simple Courtesies
Allocate a special space, seat, and time of day just for meditation. Although you can meditate anywhere and at any time, consistency ensures a greater likelihood of success. Begin with sitting for 15 minutes a day. First thing in the morning or just before bed are good times when external disturbances are likely to be minimal. You decide what works best for your life. If it feels appropriate after some time, you can gradually increase the duration of your practice to 30, 45 or 60 minutes.
BN: That radiant awareness is also suffering, changing and without a self. That's the meaning of emptiness. It may be easier to identify "yourself" with awareness than with the objects. Awareness is also anatta, no self.
theravada BN: Yes, serving others is what make us happy. It's paradoxical. You forget about yourself when you serve others. At the same time, we should work on knowing our minds and to develop ethical living, to learn not to cause suffering to others. Others are just like us even with our differences. So it's our responsibility to make our actions "blameless." We learn how to relate to our inevitable problems.
Place your hands either palms down over your knees, or the more traditional way is to cradle the back of your right or left hand in the palm of the other hand, with both palms up and resting on the feet. The tips of the thumbs touch below the navel.
I include non human beings in this such as animals. Lately I've become interested in groups, which try to protect animals, such as PETA. I wanted to know what was the philosophical principle behind PETA. I was surprised to find it's not based on religion. They are following the utilitarian philosophers of the 17th century, such as John Stewart Mill and Jeremy Bentham. You know: animals have feelings and we don't want to upset that. Animals have a capacity for suffering, and we should act in the interests of every being. There's an author, Peter Singer, who writes about this in Anthem of Animal Liberation. In Buddhism, the non-harming of beings is in our philosophy.
He goes through the Pali Canon and separates what was new to the Buddha and what was also held in Indian philosophy before the Buddha. He can then pinpoint what's unique to Buddhism. So he doubts rebirth and different realms of existence. He pinpoints as distinctively Buddhist: dependent origination; the practice of mindful awareness, being focused on the totality of what is happening in our moment to moment experience; the Four Noble Truths & the Eight Fold Path; the principle of self-reliance, not to be dependent on some authority figure.
BN: Yes and I see it now in Burma and in the world. I gave a presentation on ethics recently to the judiciary in Xalapa. We spoke about how institutions can too often act like predators rather than being fair to the people. How can we say we are serving others if we are exploiting them? At the time of the Buddha, you would be brought to the king if you committed some offense. Simple. A punishment or a pardon was swiftly given. Now it's so much more complex. Modern society demands that we apply ethics more broadly.
MZC: There's a combination of what one experiences and comes to understand and a belief perhaps in the sense of a confidence that there is an efficacy to the practice of the teachings. But again it's based in one's own experience, not taken, as Batchelor says and the Buddha teaches, because some authority says so.
