At times of emergency, medical and other resources are often limited. In this situation the society must do its best to provide the highest possible standard of care but on the receiving end we need to be able to accept whatever care is offered. This is an example of the Buddhist attitude to life that we do our best and accept that whatever happens, happens. If we start to fight with others for resources we can be outside our precepts, taking that which is not given. To keep to our precepts in such a situation is a very noble stance to take. This sense of nobility is our refuge. I offer this for your reflection Ajahn Kalyāno http://www.openthesky.co.uk Times of crisis can be a test of our faith. The commonest mistake at such a time can be to change our practice either out of doubt or thinking that a new situation needs something different. Actually for a good practitioner the most relevant practice, the contemplation of the uncertainty of life, should be business-as-usual. If not then to keep going with whatever practice we have can be the best way to keep on a steady track.
Times of crisis can also be when we really want to believe in something. It is good to acknowledge this and to consciously hope for something rather than grasping at the kinds of half-formed dreams this desire may be creating for us. This is an example of the universal principle in practice of replacing reflex reactions with conscious responses. Times of crisis can also be when the fruits of the practice finally come. Many years ago at Amaravati Monastery we had a visit from the Abbess of a Christian monastery. She told us how many of the sisters were plagued with doubt all their lives to be finally visited by a host of angels on their deathbed. There are many similar stories in the suttas of people realising the Dhamma in their last moments. There is hope for us all. It is when we are threatened with loss that we see our attachments arise. This can be very valuable. We are given the chance to see what it is we are holding on to. Often as we examine like this it is hard to find exactly what aspect is key. This kind of examination can even be enough to let go. As we go through all the details the object as a whole loses its charm over us. If we can begin to recognise the symptoms of attachment we can begin to examine straight away. It is also important to recognise what attachment feels like: If someone is truly dedicated to Dhamma, to simply see attachment for what it is can already be a breakthrough. An elderly Sri Lankan Buddhist once told me the story of driving his dream car out for the very first time. He braked at a traffic light and the man behind, not seeing the red light failed to brake and piled into the back of his brand new car. He climbed out unhurt but when he saw that the car was a wreck he felt a tremendous rage rising up. Then his long history of practice and reflection made him think simply, ‘Gosh, this is attachment.’ Thinking only that and feeling the terrible anger inside him, he let go and began to laugh. His anger disappeared and he could only think of the time he could tell his fellow Buddhists of the joy he felt at letting go. I offer this for your reflection Ajahn Kalyāno http://www.openthesky.co.uk At times of crisis we can gain a whole new perspective on life. This can be very positive. Suddenly our petty concerns or grudges vanish. We develop gratitude for all the things we usually take for granted, our boredom with life vanishes and we wake up. These are all the kind of spiritual qualities the Buddha encourages us to develop. This is why the Buddha trains us to reflect on the uncertainty of life. To keep us awake and resourceful, humble and grateful – to keep us truly alive. Also at such times human beings can become incredibly resourceful. This is a way in which the pressure of the crisis develops our minds. There is both ingenuity in this and also humility – the breakthrough in our problem solving can be letting go of our usual high standards and accepting a compromise. This can be very liberating – we realise we have been the slave to standards which have gone beyond what is really needed. This is discovering the renunciant option (which finds its fullest expression in monasticism.) I offer this for your reflection Ajahn Kalyāno http://www.openthesky.co.uk In the modern world it is often only when the crisis comes that the Dhamma becomes apparent. We are lulled into a false sense of security by our wealth and knowledge, our ability to control the world. It is only when conditions get beyond control that we really wake up. Then we can find ourselves unprepared and in a panic. Actually our control had always been temporary and limited. The Buddha encourages us to reflect on this in a very deep way – that nothing is really me or mine, that there is no self-in-control, that ultimately there is no control. We still do our best to act in a wise and compassionate way, but we bear such limitations in mind to avoid frustration and wasted energy. The most intimate and potentially the most powerful way that we see this truth of not-self is in relation to our own bodies. If the first time we see this is when the life-threatening disease comes along this will be very frightening. We need to train to see this in other ways before this happens in order to protect ourselves. Look at a toddler just learning how to walk, for example, the head drifting along with a complete chaos of arms and legs miraculously holding it up. In reality we can be learning how to use this body and mind most of our lives. I ended up writing a book about how this thing works, it’s good to know. But more than this, observing life in such a way gives us the distance and clarity of objectivity and this distance can become a refuge. We find ourselves looking on at a situation from the outside. Furthermore, we do not need to believe in anything at all for this to be the case. The central teaching of Buddhism is the uncertainty of life. If we have really contemplated this, then the current situation will not throw us off balance. We will be able to apply our mindfulness to the situation, doing our best to avoid trouble and to help others. If our minds are not so well prepared, however, we will need to be careful not to think about the situation beyond what is needed or look at the news all the time. And we will need to balance the whole thing by actively looking for things to gladden the mind. Then we can take this serious situation seriously without getting depressed. We need to see caution in a positive way or make something positive out of it. My mother was talking to a 95 year old friend yesterday who had been told she should stay at home. She said, "It's alright I don't need to go out I am quite happy." A book informed by Ajahn Kalyano's practice as a psychologist, physical therapist and Tai Chi teacher. In this book the focus is on the outer world of engaged Buddhist practice.
(This book is an edited version of a large part of a book called 'Realistic Virtue'). |
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