“Short moments, many times” serves as a reminder to regularly practice these mental moves; they will then occur more often and more naturally.
Handshake lets our awareness be with whatever is happening in our feeling world without judgment, without resistance.
Continue to practice being; give it some time. Don’t rush into anything. There is nothing to accomplish. You are making friends, and it takes time. Once you can be, just keep being and wait. Waiting is also kindness, compassion. Practice patience. Here patience doesn’t mean an agenda like, I’ll be patient with you until you go away and leave me alone. Such an agenda can sidetrack the practice. Here patience means:
Something magical and unexpected happens when we stop trying to fix the beautiful monsters, when we stop trying to make them go away.
Inner hollowness plus modern consumer culture is a dangerous combination.
It is particularly important for children to feel a background of unconditional love.
Any such factor can disrupt and change the experience at any time. So we have to learn acceptance, we have to learn change, we have to learn to let go. We have to find our essence love without depending on so many conditions. Actually, essence love does not depend on any such conditions.
handshake practice is so important, all along. Any hindrances, blockages, at any point, have to open up. The way to open up is handshake.
The second kind of happiness, more steady, comes from within and stays with us no matter what occurs. That’s what Tsoknyi Rinpoche calls essence love, with its telltale feeling of okayness, where we can be happy for no particular reason—that is, not depending on something outside ourselves to make us feel good.
Research at Harvard and elsewhere finds that the more our mind wanders, the worse we feel. So, for instance, the more time people spend doomscrolling on their mobile phones, the more likely they are to report being depressed.
from the Buddhist point of view, all sentient beings innately possess love and compassion.
we train in various reasons that all human beings are basically the same: we are all equal in wanting happiness and in wanting not to suffer.
One powerful antidote to irritation, anger, and hatred is to consider that people who harm us or behave in ways we dislike are overcome by afflictive emotions.
Compassion, on the other hand, focuses on the widespread suffering in this world and wishes to relieve it, both for yourself and for others.
Everything is a result of causes and conditions; everything depends on many other things. Whatever happens, at some basic level, is just a temporary occurrence arising due to the coming together of the necessary causes and conditions. This can help us get out of the blame game, and out of victim mentality.
One night a nice spiritual man living in California was getting ready for bed. He lit some incense and did a few minutes of “compassion meditation” before climbing under his soft organic sheets. He wanted to feel fresh and look good the next morning at work, so he was looking forward to a good, restful sleep. But then the phone rang. A friend was feeling really sick and asked if the man could take her to the hospital. He took a deep breath. Part of him wanted to be the kind of person who did that, but he also really wanted to sleep well and feel fresh in the morning. The desire for good rest won, and he apologized in a soothing voice and said he couldn’t do it, but he really hoped she found someone to take her, really hoped she felt better. When the phone call ended, he crawled back under his sheets and tried to go to sleep. But feelings of guilt kept coming up, and he tossed and turned for a while. Maybe I should have helped her.… I would want my friends to help me if I was sick.… I guess I could go there now and see if she is okay.… But he still didn’t want to get dressed, drive out into the night, and deal with the bright lights of the hospital. After a while, the guilty and conflicted feelings got so strong that he got up, put on his soft organic robe, and went back to his cozy meditation cushion. He breathed deeply in and out, sending his friend compassion and healing energy. After a while he felt better and was able to fall asleep. While the breathing practice and his prayers could seem compassionate, his intention was to pacify his own guilty feelings and be able to sleep. His motivation was about his own well-being. That is the practice of “California compassion.” We have a right to have boundaries and to take care of ourselves. But we shouldn’t call what he did an act of compassion. That isn’t fair to genuine acts of compassion. We should call what he did self-care—he took care of himself. The difference in my mind is being willing to suffer. Deeper compassion involves a willingness to be uncomfortable, a willingness to suffer, in order to benefit others. This takes some guts; courage is a big deal in the topic of love and compassion. It’s what breaks us out of limiting beliefs, emotional patterns, and fear. In any particular situation, we may suffer or we may not suffer, but compassion is willing to suffer. The benefit of others becomes more important than avoiding discomfort for ourselves. This is something most parents, especially of young children, express every day. But we can also train in this attitude and strengthen the seeds within us.
lojong: means “mind-training.”
Equalizing Self and Other Begin by taking a comfortable posture and relaxing with awareness. Contemplate that you yourself deep down want to be happy and want not to suffer. Now contemplate that others deep down want to be happy and want not to suffer. Consider that in this regard, yourself and others are exactly the same.
Exchanging Self and Other The second mind-training is exchanging self and other. It’s like imagining walking a mile in someone else’s shoes. You put yourself in their place, their mind, their life. You imagine their feelings, thoughts, and struggles. The more you understand them, the more you “wear their shoes.”
Begin by relaxing with awareness. Bring to mind someone in a difficult situation. Imagine putting yourself in their position. Imagine how you would feel. Imagine the mental, emotional, and physical struggles you might have. Allow a deep care and compassion to wash over your being. Extend those feelings first to that person and then to all beings. Repeat with many different people in many different situations. This is particularly helpful when someone is challenging for you.
Begin by relaxing into awareness. Reflect on how many beings there are in the world, human and animal, and how many of you there are. Ask yourself the question, Which is more important, the happiness of one being or the happiness of countless beings? Think of all the care and concern you have for yourself. Imagine that spiraling outward instead of inward, directed toward the service of all beings.
Let yourself realize how your body is the products of others. You were literally made by others. Every meal, every glass of water, every opportunity you’ve had that has sustained you, comes from the kindness of others. Consider that you could not exist or survive without them. REFLECT: How wonderful it would be if I could repay the kindness of others! How wonderful it would be if my body, my mind, my energy, and all my efforts were beneficial to others! May everything I do be a cause for the happiness and freedom of others!
As before, take a comfortable posture, sitting or lying down, with your back straight, while being as relaxed as possible. Begin by dropping awareness into the body. Allow the embodied awareness to extend to the feeling world for a little while. Try to connect with the basic okayness underlying the feeling world. Try to notice a subtle warmth or well-being underneath anything that is happening on the surface of the feeling world. If you can connect with essence love, allow it to suffuse your whole being. Nurture your connection to essence love. If you cannot connect, don’t worry, handshake whatever is happening. Come back to this again and again.
The Dalai Lama often says, “The first person to benefit from compassion is the one who feels it.”
In many Asian countries people revere Kuan Yin, a goddess of compassion; in Tibet the equivalent would be Noble Tara. Her name translates as “the one who listens and hears the cry of the world in order to come help.”
Mindfulness comes out of awareness.
Through deliberate effort mindfulness becomes one with awareness.
If judgments come up, and feelings of failure or wanting to give up, try to handshake them.
The waterfall experience is a good sign; it means we are actually starting to work with the mind.
Alternating handshake practice with mindfulness practice can be very helpful.
Science now verifies this calming benefit. People who practice simple mindfulness of the breath, for instance, become more relaxed in their daily lives and recover from upsets more quickly than non-meditators. The method seems to calm the amygdala, so that we are pitched into the fight-or-flight state less often.
The mindfulness practice seems to have improved their working memory, the aspect of memory crucial for retaining what you learn from studying. On the other hand, a word of advice from my own experiences to those just starting to do this kind of meditation practice: When they begin meditating many people complain that their mind wanders constantly; some even conclude they can’t do the practice at all—their mind is too wild. That’s what happened to me. Actually, this can be a good sign: When we begin to pay attention to our mind’s coming and going—that is, first become mindful—we see how distracted our mind usually is. This is a first step in becoming more mindful and in taming the wandering mind.
In reality, happiness exists interdependently. This means we have to take care of others’ well-being. But when we are manifesting the self-cherishing I, we feel the urge for happiness for ourselves—and that cannot be achieved, because our happiness depends on that of others. When everything is all about me, we become very lonely. A key sign of the self-cherishing I is the selfish search for happiness for only myself.
in reality, nothing is really independent, including our sense of self. Things are interdependent; everything depends on other things. The tree depends on rain, air, soil, sunlight, and insects for pollination. Our bodies depend on food, water, air, and so many other things to survive. If we want to thrive, we depend on even more conditions. Everything is connected to so many things.
Use your understanding of impermanence, interdependence, and multiplicity. Things may seem obstructive and oppressive, tight and serious, but these themselves are shifting perceptions. Use your practice of letting go. Whatever the weather may be, the sky remains open and accommodating. Keep finding the points of tension and tightness in the body, feeling world and mind, and releasing them.