Stages of Training in Dharma

With this article we come to the last and final of the series in Inward and Outward Realities. In the previous article, I discussed practicing the Dharma. Those who practice the Dharma should train themselves to understand in the following stages:

The training that is easy to learn, gives immediate results, and is suitable for every time, every place, for people of every age and either sex, is to study in the school of this body — a fathom long, a cubit wide, and a span thick — with its perceiving mind in charge. This body has many things, ranging from the crude to the subtle, that are well worth knowing.

The steps of the training:

1. To begin with, know that the body is composed of various physical properties, the major ones being the properties of earth, water, fire, and wind; the minor ones being the aspects that adhere to the major ones: things like color, smell, shape, etc.

These properties are unstable (inconsistent), stressful, and unclean. If you look into them deeply, you will see that there's no substance to them at all. They are simply impersonal conditions, with nothing worth calling "me" or "mine." When you can clearly perceive the body in these terms, you will be able to let go of any clinging or attachment to it as an entity, your Self, someone else, this or that.

2. The second step is to deal with mental phenomena (feelings, perceptions, thought-formations, and consciousness). Focus on keeping track of the truth that these are characterized by arising, persisting, and then disbanding. In other words, their nature is to arise and disband, arise and disband, repeatedly. When you investigate to see this truth, you will be able to let go of your attachments to mental phenomena as entities, as your Self, someone else, this or that.

3. Training on the level of practice doesn't simply mean studying, listening, or reading. You have to practice so as to see clearly with your own mind in the following steps:

a. Start out by brushing aside all external concerns and turn to look inside at your own mind until you can know in what ways it is clear or murky, calm or unsettled. The way to do this is to have mindfulness and self-awareness in charge as you keep aware of the body and mind until you have trained the mind to stay firmly in a state of normalcy, i.e., neutrality.

b. Once the mind can stay in a state of normalcy, you will see mental formations or preoccupations in their natural state of arising and disbanding. The mind will be empty, neutral, and still — neither pleased nor displeased — and will see physical and mental phenomena as they arise and disband naturally, of their own accord.

c. When the knowledge that there is no self to any of these things becomes thoroughly clear, you will meet with something that lies further inside, beyond all suffering and stress, free from the cycles of change — deathless — free from birth as well as death, since all things that take birth must by nature age, grow ill, and die.

d. When you see this truth clearly, the mind will be empty, not holding onto anything. It won't even assume itself to be a mind or anything at all. In other words, it won't latch onto itself as being anything of any sort. All that remains is a pure condition of Dharma.

e. Those who see this pure condition of Dharma in full clarity are bound to grow disenchanted with the repeated sufferings of life. When they know the truth of the world and the Dharma throughout, they will see the results clearly, right in the present, that there exists that which lies beyond all suffering. They will know this without having to ask or take it on faith from anyone, for the Dharma is paccattam, i.e., something really to be known for oneself. Those who have seen this truth within themselves will attest to it always.

Practicing the Dharma

Continuing our theme of Inner and Outer realities, I'll discuss this week how to practice 'Dharma' in pursuing true happiness. Naturally the mind is not willing to stop and look, to stop and know itself, which is why we have to keep training it continually so that it will settle down from its restlessness and grow still. Let your desires and thought-processes settle down. Let the mind take its stance in a state of normalcy, not liking or disliking anything. To reach a basic level of emptiness and freedom, you first have to take a stance. If you don't have a stance against which to measure things, progress will be very difficult. If your practice is hit-or-miss — a bit of that, a little of this — you won't get any results. So the mind first has to take a stance.

When you take a stance that the mind can maintain in a state of normalcy, don't go slipping off into the future. Have the mind know itself in the stance of the present. Right now it's in a state of normalcy. No likes or dislikes have arisen yet. It hasn't created any issues. It's not being disturbed by a desire for this or that.

Then look on in to the basic level of the mind to see if it's as normal and empty as it should be. If you are really looking inside, really aware inside, then that which is looking and knowing is mindfulness and discernment in and of itself. You don't need to search for anything anywhere else to come and do your looking for you. As soon as you stop to look, stop to know whether or not the mind is in a state of normalcy, then if it's normal you'll know immediately that it's normal. If it's not, you'll know immediately that it's not.

Take care to keep this awareness going. If you can keep knowing like this continuously, the mind will be able to keep its stance continuously as well. As soon as the thought occurs to you to check things out, you'll immediately stop to look, stop to know, without any need to go searching for knowledge from anywhere else. You look, you know, right there at the mind and can tell whether or not it's empty and still. Once you see that it is, then you investigate to see how it's empty, how it's still. It's not the case that once it's empty, that's the end of the matter; once it's still, that's the end of the matter.

That's not the case at all. You have to keep watch of things, you have to investigate at all times. Only then will you see the changing — the arising and disbanding — occurring in that emptiness, that stillness, that state of normalcy.

True Happiness

Happiness, to me is an outward expression of an inward emotion. True happiness is letting the joy, fear, hope, and sadness of life flow from the inside outward. It’s raw but its real and that’s what makes it beautiful.

Our spiritual journey does not start with a clean slate. We carry with us a prepackaged set of values and preconceived ideas which, unless confronted and redirected, will soon scuttle our journey, or else turn it into pharisaism, the occupational hazard of religious and spiritual people.

The developmental character of human life has become much better known in the last hundred years, and it has enormous implications for the spiritual journey. Our personal histories are computerized, so to speak, in the bio-computers of our brains and nervous systems. Our memory banks have on file everything that occurred from the womb to the present, especially memories with strong emotional charges.

We may not remember the events of early childhood, but the emotions do. When events occur later in life that resemble those once felt to be harmful, dangerous, or rejecting, the same feelings surface. The human heart is designed for unlimited happiness - for limitless truth and for limitless love - and nothing less can satisfy. We travel down various roads that promise happiness but can't provide it because they are only partial goods. Since the emotional programs from early childhood are already in place, our search for happiness in adult life tends to be programmed by child-like expectations that cannot possibly be realized.

We come now to the heart of the problem of the human condition. Jesus addressed this problem head-on in the gospel. What was his first word when beginning his ministry? "Repent." To repent is not to take on afflictive penances like fasting, vigils, flagellation or whatever else appeals. It means to change the direction in which you are looking for happiness.

Quantum Leap

If you have ever found yourself looking within yourself (attempting to assess what you need from an insider's perspective, while recognizing that at that moment you sense you are an outsider to your own self) then you might have concluded that, on more than one occasion, you may not know what you need because how can you be inside and be objectively outside yourself.

How can I give up something I love? It's all I know, right? Do I want to let go of something I have loved? No, I can't let go!

However, a quantum leap can occur when you learn to change the phrasing to say, "How can I let go of something I have found frustrating, debilitating, painful, and hateful?"

This will allow you to shift from a frame of entrapment to one of permission - permission to accept the notion that maybe it is okay to "let go" of the past and not shame the identity that was so profoundly attached to you. You can accept your perceived known identity and integrate it with what has not yet been developed. You can feel frustrated, painful, hurt, and angry at a life that did not bring lasting happiness, without causing shame and hate upon your core self.

And so, how can this shift bring a sense of comfort within your soul? Honestly, it may not. However, it may. Each of us is unique, and we each must look inward to look outward, or vice-versa; in order to find what can enable our own movement towards healing. What is helpful for me is to write down my thoughts. As they become written, I become clearer as to my thoughts. But words that remain on paper can fade as time passes. So, for me, I need to speak them outwardly, not just inwardly. My friends listen, and in conversation, my thoughts can be accepted, stretched, or understood. I like to process inside and outside.