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- 0:47
It's a metaphor, isn't it, for spiritual development, really, to really develop that attitude of awareness of the guests that come and go in your mind. And through that, then you become aware of the... Host, the one who's witnessing and stays, who's always here and now, and then the various guests that come for a visit and then go away.
- 3:55
We overlook the reality, ultimate reality, of the present moment, of the present conscious moment. So the subject, lonely in a crowd, loneliness is such a common human experience, isn't it?
- 7:54
I remember that. And he had this mystical experience as he was locked into a cell and lived All on his own in a cell without anyone. I think the food was passed through the door and that was it. And yet this kind of spiritual realization took place in this prison cell. So that young teenager, that impressed me for some reason.
- 21:34
as a human being. we can be aware of the way it is in the present in terms of mental state you're in, physical, mental, emotional. is within our ability. And uh... How we react to each other, how different people, just the way they look at us or don't look at us, affect us. Just the way somebody walks has its effect on our consciousness.
- 28:32
When they're here, they feel like this, and then they go. And when they're gone, they're like this. And that which knows, then, this knowing in the present, is then, say, rather than being a sense of loneliness, it's more like what they use at one moment, or the Christianity of atonement, or at one moment. Where this sense of merging, where the one is universal rather than personal.
Transcript
0:00 So, good afternoon. Report an error in the passage at 0:00
0:06 This is a busy day, Sunday afternoon, Amaravati in the summertime. Family camp ended this morning. All the happy families that have been engaging in the summer camp are leaving, going back to their various homes. Report an error in the passage at 0:06
0:35 Then the people that come and go and change. The monastics that stay, watch the comings and then the goings. It's a metaphor, isn't it, for spiritual development, really, to really develop that attitude of awareness of the guests that come and go in your mind. Report an error in the passage at 0:35
1:08 And through that, then you become aware of the... Host, the one who's witnessing and stays, who's always here and now, and then the various guests that come for a visit and then go away. Report an error in the passage at 1:08
1:28 There's all your thoughts, your emotions, habits, sense of yourself, your ego, conceit, pride, personality, views. views, biases. Biases, fixations, obsessions, and all the rest, they're the guests that come and go. And then what remains is the state of pure attention, pure awareness, mindfulness. Report an error in the passage at 1:28
2:03 And to realize that is the aim of the holy life. I think in any religion it would be the same because it's, you know, just maybe in different words. and different ways of expressing this, ways of contemplating it. In terms of direct experience, you know, when you're getting, you're not particularly taking the convention, the religious convention, and just thinking about it, but you're actually using it to develop this awareness and this spiritual realization, then this is what you realize. Report an error in the passage at 2:03
2:53 And it's very simple, but it's not easy. We tend to think if it's simple, then it's easy. But it is simple enough. It's the ultimate simplicity. You couldn't get more simple. Report an error in the passage at 2:53
3:13 But in terms of being easy, we're not simple enough. We're too complicated. So that we endlessly create a network of complications around almost every moment of our lives, more than what it is. Always thinking about the future or the past or this person or that person or hoping or regretting or whatever. Report an error in the passage at 3:13
3:46 Then these are the complications we lay on to the present and completely... We overlook the reality, ultimate reality, of the present moment, of the present conscious moment. Report an error in the passage at 3:46
4:06 So the subject, lonely in a crowd, loneliness is such a common human experience, isn't it? It's such a basic kind of emotion that we all have, this sense of loneliness, of being alone. Report an error in the passage at 4:06
4:27 And it's such a frightening experience that we, you know, we spend a lot of time trying not to be alone or continually complicate our lives so that we don't feel this. When Report an error in the passage at 4:27
4:45 we're young, we usually, you know, we're always going out into the world and to seek adventures and have experiences that make us feel We develop a sense of ourself as a person, as a member of a society, a member of a family, as a male or a female or whatever, and then we become very attached to these conditions, these identities that depend on reinforcement, on affirmation, on everyone agreeing to the same principles, the same... Report an error in the passage at 4:45
5:29 The same attitudes, the same biases. And then when we're alone and these confirmations are not around and the doubts arise and the sense of needing somebody, of feeling vulnerable, of feeling lost, of being nobody, not being anything. Being like something that kind of exists and just like a leaf in a storm blown about by the fates. Report an error in the passage at 5:29
6:08 And so security is very, you know, what we demand from our lives is a sense of security. We don't really want too much change or too much challenge or distraction that is alien or foreign or... Different from what we're used to, because it throws us into a state of uncertainty and insecurity again. It's interesting, I remember when I first read about, I mean, years ago, I think in the 1950s, when I started reading when I was old enough, I was in the 40s, reading, old enough to read novels. Report an error in the passage at 6:08
6:54 And at that time, this novel called From Here to Eternity had been published. And it was, I think, one of the first adult novels I ever read. I'd been reading children's books up till then, like Silver Chief Dog of the North. Report an error in the passage at 6:54
7:18 And suddenly I had this challenge of reading this book, and there were all kinds of four-letter words in it, and kind of adult subjects that were quite fascinating. Report an error in the passage at 7:18
7:33 I felt really interested in reading adult. time. Report an error in the passage at 7:33
7:36 The thing that really impressed me at that age was the hero was incarcerated in solitary confinement for a long time. I remember that. And he had this mystical experience as he was locked into a cell and lived All on his own in a cell without anyone. I think the food was passed through the door and that was it. Report an error in the passage at 7:36
8:16 And yet this kind of spiritual realization took place in this prison cell. So that young teenager, that impressed me for some reason. In that point of where you're really put in a situation where you are alone and there's no escape. Where you're forced to be with yourself and there's no possibility of anything else. And then this mystical experience happens. Report an error in the passage at 8:16
8:49 Then a few years later I saw this Japanese movie. In the 50s I think the Japanese art films were very popular with young university students. And this one was about... A samurai, a kind of wild, undisciplined young samurai. He's just completely over the top and completely, you know, a nuisance to everybody. Report an error in the passage at 8:49
9:19 And nobody knew what to do with him. He was a troublemaker. But there was this one Buddhist monk, a Zen master, who recognized the spiritual potential of this wild man. And in the end of the film, he finally... He captures this man and locks him in a cell. Report an error in the passage at 9:19
9:45 And the man, you know, screaming and yelling, coughing and ranting, but he can't get out and something in him kind of recognizes that it's in that, you know, that actually the Zen master is to be trusted. It's like breaking a wild horse. You have to tie it up and let it go wild as it's tethered. Eventually it gives up. Then it is a horse that can be trained. Well, we're like that. Report an error in the passage at 9:45
10:20 We're pretty wild creatures in all the complexities of our ego and the modern privileges of a middle class existence, the kind of high tech and materialism that we enjoy. They don't really lead us toward anything very profound. We tend to become increasingly kind of mediocre and kind of bland and vapid kind of personalities because we don't have tests or challenges or anything to our life, but merely kind of maybe endurance, just patiently kind of getting through it. Report an error in the passage at 10:20
11:08 Through endlessly distracting ourselves. Report an error in the passage at 11:08
11:12 And loneliness then is something that we aren't really faced with that much because we can have a television set which helps to keep the mind occupied or there's all kinds of internet and you can always contact somebody. And distract yourself into something, some interesting thing that's going on in the world. And so these opportunities like being locked into a cell, incarcerated in a prison. Report an error in the passage at 11:12
11:55 Then there's that Chilean or Argentinian writer, Borges, a fantastic, beautiful story about this. This is a kind of fantasy story about this. He was the reigning king of some Aztec or some Indian, American Indian civilization. Report an error in the passage at 11:55
12:27 And he had this huge kingdom, a beautiful capital city with palaces and wives and all the best. In that style, then Spanish conquerors came and locked him up in a cell. There's another one locked in a cell. And over the years, in the next cell, it's so dark in his cell, and all he can see is the next cell, there's a couple of bars that separate his cell from the next one. Report an error in the passage at 12:27
13:05 There's a tiger in the next cell. And so he spends all the next, he somehow assumes that if he can solve the mystery of the tiger's stripes, then he would have supreme knowledge and could then make his escape from this cell. He spends his life watching through these kind of flashing glimpses of this tiger that's pacing back and forth in the next cell. Report an error in the passage at 13:05
13:35 And finally, after many decades of contemplation, he discovers the mystery of the tiger's stripes. And then he realizes that what he knows now, he could completely liberate himself and he could get back his kingdom. He could get even with the nasty Spanish conquerors. He could get everything back, his youth, his health, everything that he lost, he could have it all back. Report an error in the passage at 13:35
14:05 Just by repeating this formula that he learned, the secret from the tiger's stripes, but it ends with, but it's not worth it. He said, I just spend my days something about letting my ego disappear, some bad effect, you know, just totally relinquishing the recognizing the importance of this simplicity rather than trying to get back into the... Report an error in the passage at 14:05
14:35 ...into the thick of it all, into being the king, the conqueror, the emperor, the great man, the wealthy one, the one that everyone's envious and jealous of. Report an error in the passage at 14:35
14:50 So this is an image that, of course, I think many of us, draws us into monasticism, is this image of the solitary, the recluse, the hermit. Report an error in the passage at 14:50
15:08 And because it is something in us resonates with that image. It's some kind of maybe archetype. I can think of like Buddhist monk is almost like an archetype in the human race. Something, you know, it's not just a cultural kind of old-fashioned way of dressing yourself that we've, you know, we're so attached to tradition we insist on. Report an error in the passage at 15:08
15:49 asian tradition one can that might be the case with some but for me the value of it lies in it in the fact that it seems more archetypal than it's somehow It resonates on a deeper level and just being an interesting costume or some curious Asian religious habit. Report an error in the passage at 15:49
16:15 So anyway, that's just how I experience the appearance of the summoner, the shaven-headed, saffron-robed spiritual seeker. Report an error in the passage at 16:15
16:29 Loneliness, I think, is something that... When we contemplate just the existential experience of having a human body and being conscious, is that basically we are alone as an individual being. And that's just the way it is. Because in terms of experience, everyday, ordinary, mundane, daily life experience, is that one's always... Report an error in the passage at 16:29
17:04 Here, in this position, and you, like you'll come and go. You know, you'll come and then you'll go, and this body will come and eventually go back to my caravan and that, but there's always that which stays, whatever the body, it doesn't leave, you know, and it's always aware. And that's completely, in terms of the experience on the conditioned plane. Report an error in the passage at 17:04
17:31 Being in a society, being with others, in a community or whatever, is this experience of aloneness, where you're always with yourself, even if you're incarcerated in a prison cell. Or you're in the middle of a crowd. The crowd comes and goes and changes and moves around you and affects you. It irritates. Report an error in the passage at 17:31
18:03 What is consciousness? to the senses and the conscious that we experience as consciousness. So loneliness is also, aloneness is when we take it on the personal level. This is where it gets anguishing and we feel grief and loss and fear and desire rising out of loneliness is because we take it all in a personal way. Report an error in the passage at 18:03
18:52 The whole social, cultural conditioning of the mind is is an affirmation of ourself as a personality, some kind of personality. And so the society kind of constantly reinforces this sense of belonging in a community, being part of a community, rather than being the center of the universe. Report an error in the passage at 18:52
19:21 Now being the center of the universe may sound like megalomania, and it could very well be. analogy. Report an error in the passage at 19:21
19:31 position. in terms of experience, that's the way it is, isn't it? Each one of us is the center the universe. I mean, from the time you're born, you have to, you know, the conscious moment that you're experiencing right now, within the limitations of your human condition, is that that's the center of experience. Report an error in the passage at 19:31
19:55 Everything is coming at you. So that surrounds you from, who knows, from, you know, the astrologers say we're continually being affected by Jupiter and Neptune and Pluto and things like that. Certainly, you know, it's certainly not impossible when you contemplate, you know, that this is a conscious form in a universe that has no limits. Report an error in the passage at 19:55
20:27 As far as we can possibly conceive of limits, there's no limit. It's infinite, and there's so many forces, so many, and it's so vast, being infinite, and everything is affecting us in some way. And when we take it personally, then you can see why we find it's so frightening, and in a way it's dreadful. Report an error in the passage at 20:27
20:58 Because it's just, there's too much for the human mind to bear on that level of trying to imagine or contemplate all the various forces that are affecting us at this moment. So with mindfulness, we're not trying to fathom all the possible varieties, permutations of conditionality, refined and coarse, seen and unseen. Report an error in the passage at 20:58
21:34 as a human being. we can be aware of the way it is in the present in terms of mental state you're in, physical, mental, emotional. Report an error in the passage at 21:34
21:49 is within our ability. And uh... How we react to each other, how different people, just the way they look at us or don't look at us, affect us. Just the way somebody walks has its effect on our consciousness. They walk in an aggressive way, you know, you find yourself just physically kind of feeling, you know, drawing back, or somebody looks angry, you know, and then you feel it, you know, even though... Report an error in the passage at 21:49
22:22 You know, maybe they're not even angry at you, but they look angry, and we say, you're angry with me. We can see it as you are angry with me, or you are, your aggressive act, body language is something, you know, aimed at me. We can interpret everything in this way, on this sense of me and mine, personal experience. Report an error in the passage at 22:22
22:50 So like paranoia and that is definitely that illusion, isn't it? That delusion of interpreting all the threatening things that are within human experience and taking it all in a very personal way. Report an error in the passage at 22:50
23:11 Like I met one time in Malaysia, a paranoid man came to stay with me and we were in this remote place in Borneo. You know, that's a pretty remote island, and I was in a remote part of that island, and then I took him for a walk into the little village, and then he said, you know, there were CIA all around. Report an error in the passage at 23:11
23:37 I hadn't been there for two years, I hadn't met one CIA. Report an error in the passage at 23:37
23:49 I mean, you know, at the end of the day, how can I get rid of this guy? Obviously, I was... He probably saw me at CIA eventually. Report an error in the passage at 23:49
24:03 This is, you know, like if someone just stood and looked at him too hard and it was some, you know, American agent. Well, what is it that you have that the American government wants? Report an error in the passage at 24:03
24:17 You know, it costs a lot of money to pay all these agents that just spy on you all the time. Report an error in the passage at 24:17
24:29 The reason didn't seem to get to him, or the sarcasm. But Report an error in the passage at 24:29
24:39 he developed some game that was superior to chess. The American government was after it. Report an error in the passage at 24:39
24:48 But that is taking the experience of life, and always in this, you know, the American, the CIA, the KGB, whatever it is, they're always, you know. Report an error in the passage at 24:48
25:14 mentally ill, you know, whether you're so convinced that this is reality, that you never question it, you're totally committed to that belief. Report an error in the passage at 25:14
25:28 Spiritual life, then, even if we do have tendencies towards those kind of thoughts, then we begin to see them in terms of guests that come and go, or thoughts that arise and cease. Report an error in the passage at 25:28
25:44 Because that's what they do when you're actually aware in the present. Even a paranoid thought is, you know, that the CIA, how many of you are CIA? .I.A. Report an error in the passage at 25:44
26:00 Even such a thought, if it should enter my mind with mindfulness, then I see it as something I'm experiencing, it affects me. Report an error in the passage at 26:00
26:11 awareness is refuge. i take in which it is totally accepting totally uh uh knowing of the condition but it's and it's not judging it's not making some kind of uh of psychoanalytical judgment, saying you are a paranoid schizophrenic, Sumedho, or that you are, you know, something wrong with you for thinking everybody in this room is CIA. Report an error in the passage at 26:11
26:44 But it's transcending that kind of judging. It's not judging, but it's noticing the way it is, that thought, no matter how Maniacal or crazy it might be, is something changing. And if it's present, then through patience it disappears. It ceases. And in that way of reflecting, then we begin to release the interpretations of life in this personal way. Report an error in the passage at 26:44
27:23 Not trying to get rid of them, but they no longer... the impact and the validity they have when they're never questioned when they're totally believed in and we operate the I am and mine view So taking it to the very center of experience or the still point of awareness, of pure awareness, pure mindfulness, then Report an error in the passage at 27:23
28:01 All that, the conditioning of the mind is seen in terms of guests that come and go. Ajahn Sumedho, the me and mind, the emotional habits, whatever they are, you know, how skilled or unskillful, mature, immature, good or bad, useful or useless, they're seen not through judgment but through wisdom as impermanent conditions, guests. Report an error in the passage at 28:01
28:32 When they're here, they feel like this, and then they go. And when they're gone, they're like this. And that which knows, then, this knowing in the present, is then, say, rather than being a sense of loneliness, it's more like what they use at one moment, or the Christianity of atonement, or at one moment. Report an error in the passage at 28:32
29:04 Where this sense of merging, where the one is universal rather than personal. So then the whole feeling of loneliness as a person then is seen in terms of an emotion as a guest that arises and ceases, but not as something to hold to or to... Get rid of or to judge in any way, but just recognize it as a condition, as a dhamma, as something that is the way it is. Report an error in the passage at 29:04
29:45 So Report an error in the passage at 29:45
29:50 in the mystical experience, mystical union in terms of Christian mysticism, or in the realization of nibbāna in Buddhist terminologies, then this is... Report an error in the passage at 29:50
30:06 Realization. It's not in terms of oneness as a metaphysical doctrine, because Buddha definitely tried to avoid metaphysical positions, because he was very much pointing to a kind of realization, a practical realization, rather than a metaphysical position for his So Report an error in the passage at 30:06
30:40 it's not a, and this is where many people get confused in regards to Buddhism, because we often times feel that, I mean, if you take it, you know, you try to analyze Buddhism from a Western conditioned mind, you usually end up being very kind of nihilistic or annihilationist, it seems, because it's not affirming. Report an error in the passage at 30:40
31:08 A metaphysical doctrine of any sort, but it's pointing to a realization, which is a metaphysical realization. It's a transcendent realization. And Report an error in the passage at 31:08
31:27 that realization is always here and now, timeless. It's not dependent on conditions. It's not something that you create or that you... Fine, but as you begin to relax, let go, and trust in just the simple act of awakened awareness in the present, then you, in that simple trust and faith in awareness in the present, then the mind, your mind is in a very receptive state where Where you're in touch with pure universal intelligence rather than conditioned knowledge, cultural conditioning. Report an error in the passage at 31:27
32:21 It's not transcending, getting beyond cultural conditioning or education into a universal wisdom. So Report an error in the passage at 32:21
32:37 what this is saying is pointing to that this wisdom is something that we have. It's something... As we begin to trust more in it, then we start using it more and more. It's not like complicated wisdom. It's not really difficult and convoluted kind of thinking. It's basic to the present. Buddha pointed to the conditioned as the rising, ceasing, as not-self. Report an error in the passage at 32:37
33:17 Pointed to the unsatisfactoriness of the condition. Like all condition phenomena, there's always something wrong with every condition. Report an error in the passage at 33:17
33:27 Even at its peak, conditions reach a peak, and then it's at its best, at its peak. Every condition is at its best, at its peak. But then it changes. It doesn't stay there. So there's always something wrong. In the conditioned realm, there's always something wrong with the sense of yourself, with other people, with the society, with the world. Report an error in the passage at 33:27
34:05 There's always something wrong with the convention, with Buddhism, Theravāda Buddhism. There's always something that doesn't quite resonate. It's something that you don't quite like or you don't quite agree with. So this is just the limitation of conditions, isn't it? That all conditions are, say, dukkha or unsatisfactory in themselves. Because they contain, like... Report an error in the passage at 34:05
34:44 Like the Mother Kali image, you know, she gives birth and she consumes what she gives birth to. And time that gave doth now his gift confound. So you've got this, everything time-bound is kind of born, and then it's eventually kind of consumed, taken back, destroyed. So this is the realm of conditioning that we're witnessing to, not in terms of judging, but in terms of experiencing it, knowing it. Report an error in the passage at 34:44
35:15 Examining it. And this is like meditation, this examination of conditioned phenomena. It's not judging it in terms of it, you know, saying that if it's impermanent and it's not self and it's unsatisfactory, that we just try to dismiss it. It's not a dismissal or a negative. We're not creating that. Report an error in the passage at 35:15
36:14 the Failures of the conditioned realm. Report an error in the passage at 36:14
36:23 Because in that pure state of awareness, we're transcending the condition. The fact that the condition is something that comes and goes is seen from this. Actually, when you're in that, when you really pay attention and learn to sustain and rest in that attentiveness to the present, then you actually, that's the transcendent. Report an error in the passage at 36:23
36:49 That's where the realization is. that which is here and now, reality. Report an error in the passage at 36:49
37:05 we get caught up into liking, disliking and to get more of this and get rid of that and making judgments and plans and fussing around all over the place with the conditioned route and we're just, you know, even though... Report an error in the passage at 37:05
37:25 The dhamma is now, we're completely making life into a complicated issue, like the wild man, the samurai in the south, or the Inca king that's locked in the dungeon. Eventually, through giving up to the present moment, the realization comes. Well, how can we do that in, I mean, do we, you know, do we all have to be locked into dungeons? Report an error in the passage at 37:25
38:04 And so this is a challenge, you know, and I've often wished somebody locked me in a dungeon or so, because it would have, you know, having seen those kind of films and read those kind of stories, I got a romantic idea of it. Wouldn't that be nice? Report an error in the passage at 38:04
38:27 And also, it would somehow make it easier. Because in a community, for example, like Amaravati, you have so many kind of things that trigger off, that stimulate the ego. Report an error in the passage at 38:27
38:52 And so your emotional reactions are being set off. a community. Report an error in the passage at 38:52
38:58 Much by different people and what happens and the events that one experiences in a community. So then the challenge is how to use this within that, but as if one was in a prison cell locked in a dungeon. Report an error in the passage at 38:58
39:19 And without all the, you know, and so this is where monasticism helps. At least if you use it in the right way. Where you are kind of trimming down your options a lot. You become a monk or a nun. All the kind of things that you can do are restricted, considerably restricted. And that helped to create this sense of restraint or incarceration or limitation placed on action, speech, behavior. Report an error in the passage at 39:19
40:01 But even then, there's enough. I mean, like now, he can have computers. There's nothing in the Vinaya about computers. Report an error in the passage at 40:01
40:17 And you have dominant on the Internet. I mean, it's good. Make it into kind of... It has, you know, it's Buddhists, you know. Report an error in the passage at 40:17
40:26 They keep in touch with world events, world Buddhism. You can get into Internet dominance. I hear I'm on the Internet. I don't even know what this means. I don't know anything about computers. Report an error in the passage at 40:26
40:52 But you can't, even though, I find now, after all these years, that by training oneself in the discipline more and more and relinquishing, then the actual, the sense of simplicity increases. So that the basic, trying to not complicate life. life and And you see that you know, like over the years, I've experienced so many things. I've been in England for 21 years now. Report an error in the passage at 40:52
41:29 I've been here for 21 years a monk, or in Thailand. All the complications of life. and you know one Coming to England increased the complexity of being a monk because you're outside the system. In Thailand you're right within the system all the time, in the society, in the structure that supports it. And then your intimidation of being in a European country as a Buddhist monk where there's so much kind of... Report an error in the passage at 41:29
42:13 You're here to spread the dharma, really good things they want you to do. Spread the dharma, be a teacher, be head of monasteries. Report an error in the passage at 42:13
42:24 People constantly want me to do that. When are you going to build a monastery in Germany? I say, well, why don't you come and ordain as a monk, and then you could build a monastery. Report an error in the passage at 42:24
42:37 Why do you want me to do it? Report an error in the passage at 42:37
42:46 Canada and Russia and where do you name it? All kinds of imitations, you know, and one feels sympathetic, you know, and understands the goodness behind it. But also it can, you know, we're not really clear in our minds and we can get kind of whirled away with good intentions and good works to the point where The simplicity is lost and we're constantly attending meetings and doing this and raising funds and going here and it becomes, you know, a very complicated, distracted life. Report an error in the passage at 42:46
43:35 So then how to develop that is, and now you have, as lay people, you have to contemplate in your own life how to develop your life in a way that you're simplifying it rather than continually complicating it. Report an error in the passage at 43:35
43:52 This is not to think that you should, you know, not to give any kind of advice on how to simplify, or even suggesting that you've got to simplify your life, but encouraging, trying to encourage you to contemplate the advantages of simplicity, because I'm sure you're all aware of what complicated... What complexity is like, how frustrating, how stressful it is to have so many things on your mind, have so many options, opportunities, so many responsibilities, so many problems, so many issues, so many of this, so many of that. Report an error in the passage at 43:52
44:39 It just becomes so unbearable that we break down, we feel stressed out. Report an error in the passage at 44:39
44:54 So simplification, to put it in modern jargon, is to chill out. Report an error in the passage at 44:54
Related talks
Talk by Ajahn Sumedho. Original at Amaravati Buddhist Monastery via Internet Archive: https://archive.org/details/ajahn-sumedho-dhamma-talks. Licensed CC BY-NC-ND 4.0. Transcript generated automatically and may contain errors; the audio is the authoritative version.
Talks of Ajahn Sumedho, archived on Internet Archive. More from Amaravati