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“Keep sitting - keep smiling” |
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Mindfulness for Recovery |
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Sample Topics of Contemplation |
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Topic Guidelines (Adapted from ‘How to start a 12-step sangha meeting’ (by Darren Littlejohn) http://the12stepbuddhist.com) As part of the meeting the leader reads a single topic, no more than a short paragraph or two; which is then contemplated during a 10-minute silent sit. People can bring their own books to donate to our ‘topic basket’ which can be a stack of books or topics written on slips of paper. We would prefer to stick to established Buddhist themes so that, over time, the group a develops a common language relating to our practice. Possible sources of topics might be any simple, short paragraphs covering Buddhist core principles or themes e.g.
As well as considering the dark side – if any - of these topics and how they may have brought suffering into our lives; it is essential to also reflect on the bright aspects that have directly affected our recovery and our being. The following topics and themes are just to get you started… Loving, being Loved and Loneliness Loving, being Loved and Loneliness… “It is not that we go out into the world with a capacity to love others greatly. This too we know in ourselves, that our capacity to love is limited. And it has to be completed with the capacity to be loved, to accept love from others, to want to be loved by others, to admit our loneliness and to live with our loneliness because everyone is lonely.” Source: “Choosing to Love the World” by Thomas Merton (p163) Boulder: Sounds True Inc. © 2008 Four Transforming Contemplations : (1) Precious Human Existence This precious human existence, this lifetime, well-endowed with leisure, qualities, and opportunities, is difficult to attain, tenuous, and easily lost, so this is the time to practice spirituality with diligence. Shantideva, the eighth-century Mahayana Indian saint (his name translates as 'The Peaceful Angel') and author of The Way of the Bodhisattva, wrote: 'These human leisures, opportunities, and faculties are very rare to obtain and easily lost; If one squanders the chance to fulfill the aim of human life, How will such an opportunity arise again?' Source: “Awakening the Buddha Within” by Lama Surya Das (p150) London: Bantam Books © 1997 Four Transforming Contemplations : (2) Death, Mortality, and Impermanence All things are impermanent; our life breath especially is just like a bubble on a swift-moving stream. The time of our death is uncertain, and we depart alone from this world. All that is born, dies, even the enlightened masters, saints, sages, and powerful leaders; Our longevity and hour of death are uncertain, and then we sally forth alone and unaccompanied; All constructions eventually fall to ruin; All those who are gathered together, eventually separate. Everything passes and dissolves; Even the mountains and the seas; So resolve now to realize the deathless reality and undying peace of freedom and nirvana. In the Lalitavistara Sutra, the Buddha says: 'The universe and its inhabitants are as ephemeral as the clouds in the sky; Beings being born and dying are like a spectacular dance or drama show. The duration of our lives is like a flash of lightning or a firefly's brief twinkle Everything passes like the flowing waters of a steep waterfall.
Source: “Awakening the Buddha Within” by Lama Surya Das (p150) London: Bantam Books © 1997 Four Transforming Contemplations : (3) The Ineluctable Law of Karma The law of karma follows us like a shadow follows the body, virtue and non-virtuous words, thoughts, and deeds procreate in kind. The lawful workings of cause and effect, virtue and vice, are unavoidable. When we die we leave everything behind, except our karma and our spiritual realization. This karmic conditioning propels us forward according to what we have set in motion through our actions, words, and deeds. Karmic cause and effect (interdependent origination) creates everything, and by thorough understanding of karmic causation and skillful means we can become free. The Buddha said: 'If a king or householder shall die, His wealth, family, friends, and retinue cannot follow him. Wherever we go, wherever we remain, The results of our actions follow us.'
Source: “Awakening the Buddha Within” by Lama Surya Das (p150) London: Bantam Books © 1997 Four Transforming Contemplations : (4) The Defects and Shortcomings of Samsara Samsara and all its contents, pleasure as well as pain, are like a public feast we are passing through on our way to the grave.
These are Just a few of the myriad waves in the ocean of suffering called samsara or cyclic existence. Cross beyond this raging tide of confusion and misery to the other shore and you'll find the joyous waters of nirvana - peace, freedom, and the everlasting happiness of perfect enlightenment Source: “Awakening the Buddha Within” by Lama Surya Das (p150) London: Bantam Books © 1997 The Healing Power of the Precepts – part I The Buddha was like a doctor, treating the spiritual ills of the human race. The path of practice he taught was like a course of therapy for suffering hearts and minds. This way of understanding the Buddha and his teachings dates back to the earliest texts, and yet is also very current. Buddhist meditation practice is often advertised as a form of healing, and quite a few psychotherapists now recommend that their patients try meditation as part of their treatment. "The Healing Power of the Precepts ", by Thanissaro Bhikkhu. Access to Insight, June 5, 2010, http://www.accesstoinsight.org/lib/authors/thanissaro/precepts.html. The Healing Power of the Precepts – part II When our actions don't measure up to certain standards of behaviour, we either (1) regret the actions or (2) engage in one of two kinds of denial, either (a) denying that our actions did in fact happen or (b) denying that the standards of measurement are really valid. These reactions are like wounds in the mind. Regret is an open wound, tender to the touch, while denial is like hardened, twisted scar tissue around a tender spot. When the mind is wounded in these ways, it can't settle down comfortably in the present, for it finds itself resting on raw, exposed flesh or calcified knots. Even when it's forced to stay in the present, it's there only in a tensed, contorted and partial way, and so the insights it gains tend to be contorted and partial as well. Only if the mind is free of wounds and scars can it be expected to settle down comfortably and freely in the present, and to give rise to undistorted discernment.
The Healing Power of the Precepts – part III This is where the five precepts come in: They are designed to heal these wounds and scars. Healthy self-esteem comes from living up to a set of standards that are practical, clear-cut, humane, and worthy of respect; the five precepts are formulated in such a way that they provide just such a set of standards. "The Healing Power of the Precepts ", by Thanissaro Bhikkhu. Access to Insight, June 5, 2010, http://www.accesstoinsight.org/lib/authors/thanissaro/precepts.html. The Five Precepts : # Introduction The practice of Buddhist moral precepts deeply affects one's personal and social life. The fact that they represent a course of training which one willingly undertakes rather than a set of commandments wilfully imposed by a God or supreme being is likely to have a positive bearing upon one's conscience and awareness. On the personal level, the precepts help one to lead a moral life and to advance further on the spiritual path. On the social level, observing the five precepts helps to promote peaceful coexistence, mutual trust, a cooperative spirit, and general peace and harmony in society. It also helps to maintain an atmosphere which is conducive to social progress and development, as we can see from the practical implications of each precept. Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Precepts : (1) Non-harming The first precept admonishes against the destruction of life. This is based on the principle of goodwill and respect for the right to life of all living beings. By observing this precept one learns to cultivate loving kindness and compassion. One sees others' suffering as one's own and endeavours to do what one can to help alleviate their problems. Personally, one cultivates love and compassion; socially, one develops an altruistic spirit for the welfare of others. Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Precepts : (2) Contentment and Generosity The second precept, not to take things which are not given, signifies respect for others' rights to possess wealth and property. Observing the second precept, one refrains from earning one's livelihood through wrongful means, such as by stealing or cheating. This precept also implies the cultivation of generosity, which on a personal level helps to free one from attachment and selfishness, and on a social level contributes to friendly cooperation in the community.
Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Precepts : (3) Respect and Self-restraint The third precept, not to indulge in sexual misconduct, includes rape, adultery, sexual promiscuity, paraphilia, and all forms of sexual aberration. This precept teaches one to respect one's own spouse as well as those of others, and encourages the practice of self-restraint, which is of utmost importance in spiritual training. It is also interpreted by some scholars to mean the abstention from misuse of senses and includes, by extension, non-transgression on things that are dear to others, or abstention from intentionally hurting other's feelings. For example, a young boy may practice this particular precept by refraining from intentionally damaging his sister's dolls. If he does, he may be said to have committed a breach of morality. This precept is intended to instill in us a degree of self-restraint and a sense of social propriety, with particular emphasis on sexuality and sexual behaviour.
Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Precepts : (4) Truthfulness The fourth precept, not to tell lies or resort to falsehood, is an important factor in social life and dealings. It concerns respect for truth. A respect for truth is a strong deterrent to inclinations or temptation to commit wrongful actions, while disregard for the same will only serve to encourage evil deeds. The Buddha has said: "There are few evil deeds that a liar is incapable of committing." The practice of the fourth precept, therefore, helps to preserve one's credibility, trustworthiness, and honour.
Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Precepts : (5) Clarity of Mind The last of the five Buddhist moral precepts enjoins against the use of intoxicants. On the personal level, abstention from intoxicants helps to maintain sobriety and a sense of responsibility. Socially, it helps to prevent accidents, such as car accidents, that can easily take place under the influence of intoxicating drink or drugs. Many crimes in society are committed under the influence of these harmful substances. The negative effects they have on spiritual practice are too obvious to require any explanation. Source: “Getting to Know Buddhism” by Dr. Sunthorn Plamintr (pp. 133-154) Bangkok: Buddhadhamma Foundation © 1994 This extract is derived from www.urbandharma.org/udharma2/5precepts.html The Five Mindfulness Trainings by Thich Nhat Hanh : Introduction: The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.
Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.html The Five Mindfulness Trainings by Thich Nhat Hanh : (1) Reverence For Life Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world. Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.html The Five Mindfulness Trainings by Thich Nhat Hanh : (2) True Happiness Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming. Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.html The Five Mindfulness Trainings by Thich Nhat Hanh : (3) True Love Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.
Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.html The Five Mindfulness Trainings by Thich Nhat Hanh : (4) Loving Speech and Deep Listening Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.
Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.html The Five Mindfulness Trainings by Thich Nhat Hanh : (5) Nourishment and Healing Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth. Source: “The Five Mindfulness Trainings (revised)” : Thich Nhat Hanh www.plumvillage.org/mindfulness-trainings/3-the-five-mindfulness-trainings.htm
Typically, we tend to judge ourselves and be quite critical and harsh in our self-assessments, identifying with the negative thoughts and feelings that arise in our minds.
Adapted from: “Against The Stream - A Buddhist Manual for Spiritual Revolutionaries” : Noah Levine (p61) New York: Harper Collins © 2007
If you feel anxious or unhappy, you know you can wait for this to pass - you do not need to fix the anxiety or the unhappiness immediately by taking drugs or alcohol. When some situation does not go the way you want it to go, you do not feel powerless or aggressive and turn to intoxicants, but you look at what you can learn from this or how you could understand it in a different way.
Source: “Let Go : A Budhist Guide to Breaking Free of Habits” : Martine Batchelor (p111) Somerville MA: Wisdom Publications © 2007
Peace requires us to surrender
Source: “The Art of Forgiveness, Lovingkindness, and Peace” : Jack Kornfield (p162)
This life is but a play of joy and sorrow
Source: From an 18th century Srilankan text translated by © John Peacocke
How wonderful you are in your being
Source: From an 18th century Srilankan text translated by © John Peacocke
In Buddhism there is a notion of liberation from suffering, but not in the sense of an escape from normal life. Nirvāna (Nibbāna) as a state of being free of suffering is not, as some consider it to be, a dimension of Heaven that is other than normal life. Liberation comes through an insight into the nature of life, not through avoiding its reality. It is a fundamental change in how we see life, not an escape from it. In this respect, there is little room for avoidance of what is present in our physical and emotional experience. Source: “The Wisdom of Imperfection
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