​​our goodbye nature
is deep inside

our goodbye nature
can never be tied

our goodbye nature
is as free as a bird

our goodbye nature
knows the absurd

for it is our goodbye nature
that says hello
that lives and loves
with nowhere else to go

​In my family it was a tradition to get together sometimes and have a big purge of the house to get rid of anything we did not need or want anymore and create some space. The cupboards and drawers would start to overflow with stuff and we would know it was time. It was always difficult  at the beginning. There would be so many memories associated with everything, 

‘Aunty Dorrie gave us this’ or ‘do you remember the day...’

As the purge went on, however, we would begin to see the space and order we were creating and start to enjoy the process. There was a great relief to being free of all the clutter. 

If we let go of things more and more this sense of relief, of freedom can become paramount and we get bolder and bolder in what we get rid of or give away. 

We can start to incline towards simplicity, our living room goes Zen. We start painting everything white. We build a tree house in the garden. We delete our Facebook account. We look at the stars at night. We have space in our life. We are happy in a completely new way.

This is the joy of renunciation. It goes a very, very long way…

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​I offer this for your reflection

Ajahn Kalyāno
http://www.openthesky.co.uk

It was a fine autumn morning in September when, arising a little stiffly, I realised I needed to take my body for a walk. I calmly set off, rubbing the sleep from my eyes with a little gentle happiness, nothing special. Yet setting off through the forest with a mellow heart I found myself wishing a good morning to all the trees and other inhabitants.  To my surprise that morning to calmly and sincerely say ‘hello’ to nature brought the experience alive in a brand new way - I did not just see a lot of pretty shapes and colours, acknowledging all the living beings out there in this simple way I naturally felt full of love and respect. 

I congratulated the trees for growing well this year and the ants for building their hill even higher.

Likewise my concern for nature felt more personal, more human, coming from an immediate and realistic perspective. My love felt safe beginning at the heart and not going straight to my head. My love was constructive and open, active not passive, not full of opinions and expectations. I was not thinking that things should be this way or that and starting to worry. I was not wanting anything. I was simply ready to help. 

I helped a beetle across the road.

I ended up taking a long walk all the way to the ocean. Paddling in the gentle breakers the water was cool. The sand moulded to my feet and I was gradually invited by the body back to the cool ground of the heart for a well-deserved rest. It had been a memorable day.

And today, going about my business, I still find that I do not forget my friends in the forest and act irresponsibly. I speak up for my friends when the opportunity arises. I feel good inside where it really matters. And all this comes so naturally and simply just from remembering to say ‘hello’ to nature, straight from the heart.
​​

​If we sit still in the forest for long enough we naturally find our place in nature. There is no need to think. The beauty and the beast of pleasure and suffering together teach us all we need to know. 


And we find a balance and peace.


From the beauty we see the laws of nature expressing themselves, the purity of reason reflected in the order and symmetry. We see our minds as part of a greater mind.


From the beasts, from the weather and the bugs and from our own body, we learn that we are not in control. For our bodies, we know deep down, are part of nature too….


And, if we can continue to relax the body and let go, we will find the greatest of relief. We will realise how much to have tried to control had been a stress and a burden…. 


Going home, if we find stress calling us to again let go, we will find that if we can relax the body we can relax the mind….


And, as we relax the mind, we find that peace, order and reason return as if our heart was returning to its forest abode.

This is part 2 of the "Nature Trilogy".

1. A walk in nature
2. Finding our place in nature
3. Hello nature

Why is it that we feel so good when we go out into nature? There is more to nature than relaxation, than fresh air and exercise, more even than the beauty, isn’t there? We feel somehow at home, don’t we? How so? This is because our bodies are part of nature too. We realise this if we see that the more we are aware of the body the more we feel at one with nature. If we meditate, watching the breath coming in and out, it can seem to be like the breeze and suddenly we can feel part of something bigger. We can also discover that when we do this that our worries, even at a time of crisis, begin to fade. This is the case even when it is our bodies or our health that we may be anxious about with this virus around – in fact it is especially the case at such a time. Somewhere very deep down we can intuitively be accepting our situation as human beings, our place and finding an inner peace.

Then, returning home, if we can stay with the body, this peace will remain with us. We will feel calm and centred and prepared for whatever may come. 

Maybe deep down you knew all this already, that’s why you headed for the forest whenever you could. But did you realise the importance of being aware of the body in finding the peace you were looking for? And did you realise how deep it could go?

I offer this for your reflection

Ajahn Kalyāno
http://www.openthesky.co.uk

The teachings presented here are deepened in Finding our place in nature.

In seeking both our own well being and that of the world we live in it is not just what we do that is important but how we do it, both in terms of our outer behaviour and how we work with the mind. If our personal relationship to the world is based on desire there will always be potential conflict. If this relationship is based on a higher mindfulness, conflicts can be avoided. We can have the same benevolent intention either way but one way will be fraught with suffering and the other free of suffering.

In Buddhism virtue is based on letting go of desire. We follow the conscious, peaceful mind in the present, not the automatic pilot of desire. We discover the joy of letting go of our desires and following our mindfulness, our spiritual awareness. This is based on the fact that if we honestly observe our own minds we discover that our desires are essentially insatiable. The impermanence of the pleasures of the senses always ultimately frustrates our desire. We also realise that our desires, in the spur of the moment, cannot see that impermanence. This makes desire itself unpleasant and we naturally opt for calm, for peace and for freedom from desire. This, we further discover, can be very liberating. We realise how our desires have been enslaving us all along.
​
If we can thus let go of our desires and enjoy the peace and freedom that ensues it becomes a joyous thing to live humbly and frugally in harmony with nature and have no conflict with other people.

There seems to be a growing acceptance of the fact that the earth is beginning to struggle to accommodate the needs – or, lets be honest – the outright greed of modern man. We can then, perhaps, ask such questions as:

1. What can be done to cure the greed that could lead to humanity's destruction? The overcoming of greed is a central theme in the teaching and practice of Buddhism which is thankfully beginning to find a stronger voice. We are trying to promote a more interdependent view of the world that generates empathy. What we can add to this is firstly that spiritual pleasures, meditation for example, are very eco-friendly; secondly we can give more emphasis to the value of disciplined conduct on the part of the individual. The practical value of this is, of course, recognised, but the power of such discipline to deeply change our relationship to nature is often underestimated. I lived in the tropical forest for years, not permitted by my monk's discipline to kill insects. Over time this transformed my relationship to the ants and mosquitoes that were a constant pest – and consequently to the whole environment into one of harmless communion.

2. What about the helpless anger or despair of the sufferers of this greed? Are there, for example, hidden causes here for the apparent increase in delinquency amongst young people? Or are my eyes on the world just getting too old and sensible? I believe that Buddhism as a source of faith and as a deep psychology can help us understand and manage the emotions related to death or impermanence. It is surely these emotions that turn us away from facing the issues. In Buddhism we teach people both the wisdom to let go of attachment to things and the compassion to stay with those things, hence winning a lighter and more caring touch on life: Recently we had someone come to the monastery to commemorate the recent death of their favourite Aunt. When the ceremony was all over they were trying to talk to the monks but their little girl would not settle. An elderly lady friend of ours in the room was pointed out and recommended as her new Aunt, saying, “there are lots of them in the world.”

3. What if the planet cannot be saved? Then where are we to find hope? We can perhaps see for the first time in the current context how humanity up until now found this in ‘the new generation’. Then what if there were to be no more mankind? Perhaps we find hope in the preservation of human knowledge – the computer chip blasted into space? Yet so much of this knowledge surely concerns and is hence based upon, the earth that may be lost. The earth that one day, however long in the future, must be lost.

To me our greatest if not our only eternal hope is the Dhamma. Dhamma is a source of universal truth. If we can see the full potential Dhamma as it really is, as a part of nature that can never be destroyed, we can have hope. We have a new purpose in life promoting this understanding, this faith in ourselves and in others. If we get this right this is in no way a negation of the transitory aspects of nature. It is rather seeing the Dhamma as the highest expression of nature, its highest evolution – the way that an aspect of nature, one that I believe can be formative, can truly find a permanent basis. I would argue that the enlightened mind, free of limitation in time and place, is capable of reaching back out to the universe, so to speak, from its refuge in the beyond. I think it is possible to argue, based both on philosophy and the experience of deep meditation, that this can be true. This is not a such a simple matter, however. We need to find a number of ways, philosophical and meditative, through which we free up the mind from its material constraints. I have tried to tackle this in the recent book 'Virtue and Reality'. Just to try to give you a taste, to quote from Gregory Bateson:

 “...a miracle is a materialists idea of how to escape from materialism... the reply to crude materialism is not miracles but beauty.” - Mind and Nature

To learn how to understand like in this quote can also be to see like this and to find a new depth of appreciation for nature. This is to see with the quality of 'muditā' (sympathetic joy) at nature's achievement.

If we can find faith in all this as a possibility, we have a hope in those enlightened already and those to come as being able to take human consciousness forward beyond its material constraints. We see the Earth is the perfect training ground for the mind striving for enlightenment and therefore we do whatever we can to preserve it. Having a few more enlightened beings in the world already will also certainly help to preserve the Earth. Interestingly, many Thai Buddhists believe that while there are enlightened beings on the Earth, the Devas (heavenly beings) will protect it from destruction. This is inspiring but I hope such beliefs don't take the place of ecological responsibility on the human level!

To sum up, in addressing these three questions I hope we have done something to tackle the human greed, hatred and delusion respectively that are both at the source of the ecological crisis and are the results of it; they are indeed the forces behind this destructive cycle as a whole, as they are behind all other suffering.

How do we fit together the different strands of the Buddhist attitude toward nature? On one hand there is the truth of interconnectedness, an attitude of respect and harmlessness; and on the other hand a goal of transcendence, to escape from the suffering of samsara. Surely, we might think, one is positive and the other negative? Are they reconcilable?

Let us take the tragic yet also ultimately liberating truth of the impermanence of all things as the central view of Buddhism and look from there. First of all we can understand that it is a positive, loving view of the world that sees impermanence as a tragedy. A negative view of the world would see impermanence as a good thing, good riddance. Have we been too quick to assume that a negative view of samsara is a negative view of the world?

Secondly, have we too quickly made the mistaken assumption that liberation comes about through having a negative view and trying to get away? Liberation does not come about like this at all. There is no place for negativity in the search for transcendence. The Buddha describes trying to get away like this (through 'vibhava-tanha') as like a dog tied to a pole trying to get away by running round and round it. This is not the way. We cannot escape through desire. Liberation comes not through trying to withdraw from this world but through examining it clearly and completely with a peaceful, open mind and penetrating it to its very core. The natural result of this will be to let go and find freedom from attachment and suffering, not somewhere else or at some time in the future but right here and now. To be capable of this the heart must not only have the wisdom to see suffering clearly but also the compassion to see suffering and stay put.

The real purpose of Buddhists withdrawing into nature is not to try to get away from it all but precisely this kind of examination. The deepest truth is to be found in our relationship to nature and to our bodies that are part of nature. The only true way out is to truly enter in, with open and compassionate eyes.

​If this is our understanding and our practice there is no contradiction between our love of nature and our search for freedom. Freedom will be the essence of all things.

Buddhism offers us the hope of finding a safe refuge beyond the body in the blissful emptiness of the mind through letting go. Thus to a Buddhist who has faith the response to the possible end of the world or to the end of our lives is the same. Meditate and practice Dhamma before its too late! For those with less faith in a possibility of life after death but faith enough to meditate, the same practice can still win the refuge of a source of peace and stability of mind through difficult times.

Our first refuge will be the natural mindfulness that comes from virtue, from a lack of remorse that takes the mind into the past and a letting go of the desire that pulls the mind into the future. This path of faith culminates in samādhi that seems a bit like finding a way within our minds to blast off into space! Yet where will we end up? Do we know?

And what about the world?

If we add wisdom to such faith we realise that we can find a safe space, a deeper refuge within the world. If the world survives or ends we can we stay right where we are, within the empty mind. Then we know where we will end up. We will end up right here. We can get to know this emptiness here and now and find that it is naturally full of spiritual qualities. We find out how this emptiness relates to any phenomenon that comes within it in a way that it remains empty and free. We learn how to relate to all the movement of the world and remain still, at peace, secure. Then, here in this down to earth spirituality, compassion also flowers and the practice becomes wider, not just about meditation.

Then wisdom takes us to the highest refuge. This is the wisdom that sees the impermanence of all things and lets go. The mind that lets go like this is then not withdrawn but detached, the mind is in the world but not of the world. And yet to see and let go completely the mind must be able to look on from a secure refuge. Building such a refuge is therefore our task.

"This is the story of a full immersion experience. I recommend you
retreat to your own cabin in the woods, or a deserted beach. If that's
not possible hide out in the bathroom or broom cupboard. Give it
quality time and attention. Life changing potential is much closer
than you imagine."

- Tim Price. 

Words and reading by Ajahn Kalyano.
Background music and editing by Gordon Oaks.
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