Do you lie? Yes you do. Research shows we all lie on a daily basis… often many times a day! Yet, truthfulness, and the avoidance of falsehood is emphasized over and over again in the Buddha’s teachings. Truthfulness is the first factor of Right Speech with specific guidelines on how to evaluate when, and how, to speak truthfully. Speaking truthfully is also the fourth of the Five Training Precepts, which are the basic virtues to be cultivated on our path to ease and happiness. Yet, we lie so frequently and for such a variety of reasons, that lying becomes an acceptable “necessity.” We maintain that we have plausible reasoning for our lies. Did the Buddha mean we must always be truthful? Let’s find out!
Tag Archive for: Diane Wilde
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Where have you heard that before? These words have become as ubiquitous a phrase as “Have a nice day!” How seriously should we take it, and is this directive even possible OR desirable?
This rather prosaic statement is stating in colloquial terms the core Buddhist practice of “non-attachment” — which is often viewed as one of the most confusing and seemingly impossible Buddhist injunctions… especially as a lay practitioner. How can we become non-attached to our children? Personal relationships? The state of the world? The confusion may come from our misunderstanding about what this teaching really means. We will discuss the deeper meaning of this statement, and methods for its practical application — both on and off the cushion.
The Buddha’s advise on what is insanity and how to cultivate a sound mind
Daylong Retreat with Ayya Santacitta and Rev. Diane Wilde; Two audio files:
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If you would like to download this Diane Wilde talk, please right click and select “save as” here.
We human beings, in this human realm, rarely realize that we operating in a state of of delusion.Not only are we operating in a deluded state, we expect this current mind state to provide us a sense of happiness and well-being. Because we really have no idea what we are doing, the goal of happiness is illusive and frustrating. This is also the Buddhist view of mental disease. Delusion is a mental illness that causes all sorts of suffering; mental health can be restored by correcting the flaws in how the mind operates. We will investigate our “mental disease” in both classical terms as well as our contemporary daily life and how we can cultivate “sanity” both for ourselves and the larger world itself.
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We read often of the power of forgiveness and are inspired by those who, even after suffering the devastating loss of loved ones and community members, still forgive. Is this always the right response? In the Buddha’s teachings, patisaraniya-kamma or reconciliation — means a return to amicability, and that requires much more than forgiveness. What are the criteria for reconciliation that the Buddha set out and what do we do if we feel reconciliation is impossible?
There are right and wrong ways of attempting reconciliation: those that skillfully meet the necessary requirements for reestablishing trust, and those that don’t. To encourage right reconciliation among his followers, the Buddha formulated detailed methods for achieving it, along with a culture of values that encourages putting those methods to use.
We will discuss forgiveness, reconciliation and what needs to take place for these conditions to occur… or not.
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The most important holiday in the Buddhist calendar is Vesak. This year for many Buddhists Vesak is celebrated on Sunday, May 19. It celebrates the important events in the Buddha’s life… his birth, enlightenment and reaching a final state of no suffering… paranibbana.
Enlightenment or Nibbana has a host of definitions, mostly consisting of what it isn’t. The Buddha never explicitly said what it is, or for that matter, even exactly “who” gets enlightened. Due to the inability to speak about “Nibbana, the“goal” of eliminating suffering is either impossibly vague or has disappeared entirely from view.
What Western Buddhists are left with is the “path” and perfecting the path now appears to be the goal rather than actual enlightenment. Why is that? Is Nibbana the same in 2019 as 2,600 years ago when the world was so radically different? We’ll investigate the traditional attempts at explaining Nibbana and also some new ideas emanating from the challenges of our times.
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Thoughts… what a random mess! They come uninvited, stick around for a bit and then they are off. Thoughts that we enjoy as well as thoughts that we would prefer to ignore. Thoughts that are inspirational and others which bring out our worst nature. The Buddha explains in the “Dvedhavitakka Sutta” that he too wrestled with uninvited thoughts. Using mindfulness practice, he categorized arising thoughts into skillful and unskillful, i.e. which of his thoughts alleviated suffering and which made things worse. In our contemporary lives, we are unfortunately, mostly unaware of the harm we needlessly cause ourselves because we rarely monitor our own thought processes. This is true for the dramatic “big issues”, but it is also relevant for thoughts that arise from seemingly innocent and often mundane daily activities. Tonight we will discuss strategies for elevating our “thought experience” both on and off the cushion.
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Our polarized society has caused many of us to not only avoid speaking to those who don’t share our political, spiritual or cultural views, but to avoid them altogether. Social scientists state that the animosity towards the “other” is as extreme as it was in the 60s and 70s during the Vietnam war. And yet, it has never been as critical to speak about the perilous issues that effect everyone. Speaking to each other is a task we all must undertake because we now have no choice. Avoidance has been creating its own downward trajectory… the climate crisis worsens, and political polarity has resulted in societal paralysis.
Tonight we will discuss steps we might consider taking in communicating with the “other.” The Buddha offered advise in many suttas, and contemporary social scientists have weighed in on how to begin a conversation eliminating rigidly held dogma or self-righteous anger.
Entering the Stream to Awakening, Dealing with Doubt
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This is second in a series on “Entering the Stream” of Awakening. To listen to Diane’s initial talks on this subject, follow these links: Entering the Stream and Not clinging to Self-identity.
Yogis who are sincere in their practice, and desire to alleviate suffering are said to be on the precipice of “Entering the Stream”. A Stream-Enterer, known as a Sotapanna in Pali, the ancient language of the Buddha, is a practitioner who is well on the path to “awakening”, which means cutting through and eliminating the fetters that cause suffering. The first fetter is understanding the delusion of self-identity, the belief that each of us is a separate entity unto ourselves. The second fetter to be uprooted is doubt. Tonight we will briefly discuss self-identity, which will be the topic of the Feb. 23rd daylong and examine in more detail, the second “fetter” of doubt. Doubt is traditionally seen as having two aspects: skillful doubt, which prods us into deeper experiential investigation of the path, and unskillful doubt, which is a dead-end, leading to confusion and unhappiness. We will discuss the characteristics of both types of doubt and how skillful doubt is an aid in navigating the difficulties we often encounter in our own practice. Unskillful doubt is abandoned as we Enter the Stream.
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Not clinging to Self-identity is the first “marker” on the path to liberation — and could be divided into both exterior and interior ‘processes’. Our exterior self-identity fixates on how we need to be seen by acquaintances and strangers with our predefined narrative. We want our “specialness” to be recognized. Our interior self-identity is a confusing contrivance which is constantly changing, re-evaluating and re-constructing itself. In fact, our mutating interior self-identity causes even more suffering than the outward modality in which we face the world. In contemporary terms, working with self-identity might be defined as, learning how to not take ourselves so seriously. At our daylong we will learn from traditional Buddhist teachings, as well as contemporary teachers, how to start releasing this bag of tricks that ultimately makes no sense at all. We may even begin to see the truth that clinging to self-identity is ultimately the source of our suffering… and begin to let go.
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Buddhist practice offers those who yearn for “awakening” a map of sorts. “Entering the Stream” or “Stream Enterer” is the first location on this map leading towards complete liberation. Tonight we will discuss the characteristics of a Stream Enterer and what needs to take place in order to realize the liberating qualities of being firmly on the path.
According to the teachings, entering the path of liberation means we should ultimately rely on our own direct experiential knowledge. The Buddha put himself practiced this way. Yet, even the most gratifying experiences can be dangerous if we become attached to them. What “goes beyond all views” probably defines the experience of liberation when we are no longer clinging to experience of any kind—including book-learning, rites or rituals, or sophisticated techniques. Ironically, due to its simplicity and elegance, it can often appear difficult, even though signposts on how to proceed are evident everywhere — if we pay attention. Stream Enterers, according to the teachings, are now firmly on the path to liberation. It is impossible to go back once this state is realized.
Near the 5 minute 35 second time marker, Diane mentions two interesting books she’s read:
- Right Concentration: A Practical Guide to the Jhanas by Leigh Brasington
- Waking Up: A Guide to Spirituality Without Religion by Sam Harris
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