Meditating From the Source
A while ago I was doing an online session with a meditator, and we were talking generally about what it is to practice meditation, and how difficult it can be to maintain a practice in the kind of culture we live in – and he made a very good point.
He said, ‘I keep wondering if maybe we’ve lost our way with meditation in the West. I mean, so many people are talking about it and there’s so many books and different views of the same thing. With all these different views it’s hard to know who to trust, and which is the right way. So I get confused sometimes.”
I thought about what he said and realised he was right and I just hadn’t seen it.
I was lucky – many years ago I decided on which path I wanted to take through the jungle of meditation and went straight to the source. And though, in the four temples I was trained in, I practised with four different teachers, and their methods differed slightly, nevertheless what they taught me was consistent because it all came from the same place.
But I could see how, in the current environment, with so much information around, and so many different views, it can get a little confusing.
So I decided to take him to the source.
Of the four teachers I worked with, my first teacher, Acharn Thawee, gave me the most simple and practical understanding of meditation. Unfortunately, he only wrote one book before he died – ‘Practicing Insight On Your Own’ so there is not much of his teachings that is not second hand, either from me, or his proteges, Phra Manfred (since disrobed) and Mae Che Brigitte.
But there was one teacher, though I never had an opportunity to practice with him, whose view was so clear and imbued with common sense that it was utterly dependable as a guide through the wildlands of meditation.
His name was Acharn Chah, and of all of his generation, I think he was the best. Luckily, he was surrounded by acolytes who recorded a lot of his extraordinary teachings as audio, video and as transcripts of his Dhamma talks, so there is a lot of his wisdom available online. It’s well worth spending time with, particularly if you’re looking for a clear view of the meditation process. Whenever I find myself a little lost, Acharn Chah’s words never fail to shine a light on the way ahead.
The most extensive repository of his teachings can be found HERE.
It was here I directed the meditator I mentioned before – and I strongly recommend it to anyone. It’s a place to go whenever you lose your way.
Following is a selection of quotes from some of his talks and then a video about the forest tradition he comes from – always lucid, to the point, and inspiring.
And if you’ve got time, I strongly recommend you read the entire collection of his teachings which can be found HERE.
“Whatever happens, you endure, because that is the way it is. For example, when you begin to practice samādhi you want peace and tranquillity. But you don’t get any. You don’t get any because you have never practiced this way. Your heart says, ”I’ll sit until I attain tranquillity”. But when tranquillity doesn’t arise, you suffer. And when there is suffering, you get up and run away! To practice like this can not be called ”developing the heart”. It’s called ”desertion”. Instead of indulging in your moods, you train yourself with the Dhamma of the Buddha. Lazy or diligent, you just keep on practicing. Don’t you think that this is a better way?”
“The way of the heart is like this. Sometimes there are good thoughts, sometimes there are bad thoughts. The heart is deceitful. Don’t trust it! Instead look straight at the conditions of the heart itself. Accept them as they are. They’re just as they are. Whether it’s good or evil or whatever, that’s the way it is. If you don’t grab hold of these conditions, then they don’t become anything more or less than what they already are. If we grab hold we’ll get bitten and will then suffer.”
“Nothing happens immediately, so in the beginning we can’t see any results from our practice. This is like the example I have often given you of the man who tries to make fire by rubbing two sticks of wood together. He says to himself, ”They say there’s fire here”. and he begins rubbing energetically. He’s very impetuous. He rubs on and on but his impatience doesn’t end. He wants to have that fire. He keeps wanting to have that fire, but the fire doesn’t come. So he gets discouraged and stops to rest for awhile.
He starts again but the going is slow, so he rests again. By then the heat has disappeared; he didn’t keep at it long enough. He rubs and rubs until he tires and then he stops altogether. Not only is he tired, but he becomes more and more discouraged until he gives up completely. ”There’s no fire here!” Actually he was doing the work, but there wasn’t enough heat to start a fire. The fire was there all the time but he didn’t carry on to the end. This sort of experience causes the meditator to get discouraged in his practice, and so he restlessly changes from one practice to another. And this sort of experience is also similar to our own practice. It’s the same for everybody.”
“…. both happiness and unhappiness are not peaceful states. The Buddha taught to let go of both of them. This is right practice. This is the Middle Way.
These words ‘the Middle Way’ do not refer to our body and speech, they refer to the mind. When a mental impression which we don’t like arises, it affects the mind and there is confusion. When the mind is confused, when it’s ‘shaken up’, this is not the right way. When a mental impression arises which we like, the mind goes to indulgence in pleasure – that’s not the way either.
We people don’t want suffering, we want happiness. But in fact happiness is just a refined form of suffering. Suffering itself is the coarse form. You can compare them to a snake. The head of the snake is unhappiness, the tail of the snake is happiness. The head of the snake is really dangerous, it has the poisonous fangs. If you touch it, the snake will bite straight away. But never mind the head, even if you go and hold onto the tail, it will turn around and bite you just the same, because both the head and the tail belong to the one snake.
In the same way, both happiness and unhappiness, or pleasure and sadness, arise from the same parent – wanting. So when you’re happy the mind isn’t peaceful. It really isn’t! For instance, when we get the things we like, such as wealth, prestige, praise or happiness, we become pleased as a result. But the mind still harbours some uneasiness because we’re afraid of losing it. That very fear isn’t a peaceful state. Later on we may actually lose that thing and then we really suffer.
Thus, if you aren’t aware, even if you’re happy, suffering is imminent. It’s just the same as grabbing the snake’s tail – if you don’t let go it will bite. So whether it’s the snake’s tail or its head, that is, wholesome or unwholesome conditions, they’re all just characteristics of the Wheel of Existence, of endless change.”
If you’d like a more comprehensive list of Acharn Chah’s quotes, I have compiled a pdf (about 8 pages). It’s a wonderful resource to have, to refer to. I always find something to set of a little explosion of understanding in my head. You can download it from HERE
‘BEING STILL – MEDITATION THAT MAKES SENSE’, Roger’s new book, is available now.
(The audiobook includes all the exercises, as well as ebooks of Being Still, to fit any device.)