If you were to put a Tibetan Buddhist monk next to a Japanese Zen Buddhist monk next to a Chinese Chan Buddhist monk,
You would see that they all look very different.
Their robes would be different colors.
Their robes would be very different styles.
Some would allow for some facial hair,
Some would allow for no facial hair,
Usually a shaved head.
Even there can be some exceptions.
And then if you were to look inside each of their respective monasteries.
You would see that each of the monasteries looks very,
Very different.
What's on the walls looks different.
The way that the hall is set up is different.
And then as people come in,
The monks and the nuns come into practice,
The lay people,
You would also see that the the rituals and the ceremonies and the practices all look a little bit different.
And so while we would see all of these differences,
Largely because when Buddhism traveled to different parts of the world,
It tended to take on the flavors of those countries and to take on the culture or the indigenous religion that was already there.
So when Buddhism left from India and went to China,
Confucianism,
Confucius,
Confucian was already there,
Confucius was already there,
I can't say it right.
The Dow was already there.
And so Buddhism tended to merge with these traditions that were already in place.
Buddhism started to take on a little bit more of a flowery,
Kind of a more poetic language.
And there was very much a direct experience.
There was very much a direct pointing in the teachings.
And then when Chan Buddhism,
So then it became as Chan Buddhism,
Then went to Japan.
What is now known as Zen Buddhism,
It mixed with Shintoism because that was the predominant religion in Japan.
And so if you look in a Japanese monastery,
You can see the aesthetics are very different,
And the ceremonies are very different.
And while there is very much a direct pointing,
Direct teaching very much similar to Chan Buddhism.
You can see the flavors of Shintoism there as well.
And then when,
When,
Buddhism went from India to Tibet.
The predominant religion there,
The indigenous religion there,
Was Bond.
And Bon was very much having a lot of spirits and a lot of deities and a lot of.
.
.
Ceremonial instruments and rituals.
And so Tibetan Buddhism kind of merged through that and took on a lot of those qualities as well,
Looking very different from Chan and from Zen Buddhism.
But what wasn't different was that they didn't lose the core teachings of the Buddha.
That everything is impermanent.
Everything is interdependent.
And that there is no fixed independent self.
And so when Buddhism came to the West,
And when it really came into modern mainstream culture,
Which is really just the last couple of decades.
It mixed very much with psychology and with neuroscience and self-help and personal growth and very much with a culture.
Really focused on the self,
On the individual.
And so when neuroscience was studying what's happening in the brain when we're meditating,
When we're doing different types of practices,
And what they were discovering.
Was that,
Yes,
There's a lot of different things happening,
That the prefrontal cortex is becoming better regulated,
Becoming stronger,
That we're able to pay better attention,
We're able to be more focused.
That there's less stress,
Less anxiety,
Less activity in the amygdala.
And so,
What was kind of coming out of there was like,
Look,
How much more improved we are when we meditate and to even measure to say,
Well,
How many,
What's the minimum amount of time that you need to meditate?
In order to start seeing some benefits in the brain.
And of course,
We can see how corporations really ran with this and thought,
Oh,
Wow,
Look at this.
We can bring in these practices,
And we can get our employees to be more productive.
And that was,
I mean,
Of course,
Bringing it in to help reduce their stress,
A good thing.
Maybe their motivation for more productivity,
Maybe not as altruistic as we would like to think,
But a good thing.
It came in and a lot of people were introduced to meditation that probably wouldn't have been introduced to it otherwise.
And then as it came into,
As it was really uh.
.
.
Overlapping in psychology as mindfulness was starting to be brought more into psychology where psychologists were bringing more moment-to-moment awareness of someone's,
Their thoughts,
Their feelings and emotions,
Really changing their relationship to what's going on,
Changing from I'm angry to anger arising,
Feeling it in the body,
More somatic,
Using self-compassion to really come in and really to change the way that we're relating to our experience.
And a lot of softening there,
A lot of A lot of healing that's really happening there as psychology really brought in a lot of Buddhist practices.
And even in the self-help industry.
That where they're bringing mindfulness in or self-compassion and bringing in these practices,
Really truly helping people.
A lot of benefit.
Has been brought.
Into these different modalities.
Through Buddhism becoming more mainstream.
But what tends to get left out in mainstream Buddhism,
So not in the monasteries in the West,
But in mainstream Buddhist culture.
While we'll still have the teachings of impermanence.
Maybe a little bit of the teachings of interdependence.
The teaching on no.
Fixed cell.
Tends to at the very least,
Not be emphasized as much as it is,
As much of a core teaching as it is.
In the Buddhist tradition.
And in fact,
We might even argue that the way it's come into mainstream modern culture,
That very often we end up reinforcing the sense of a self.
Because often it is about,
Oh,
I am becoming more productive.
I am less stressed.
I am less anxious.
My relationships are more improved.
I'm sleeping better.
I'm a meditator.
I'm practicing mindfulness.
And in many ways,
It starts to become another identity that we're taking on.
And so while mindfulness is really saying,
Hey,
Like feel the anxiety,
Notice the anxiety that's arising and feel the anxiety.
But the sutras are saying,
And now investigate.
Investigate the impermanence of what's arising and passing away.
Investigate the interdependence of how this is arising through all these different conditions.
Investigate.
Is there a separate,
Fixed,
Solid,
Independent you?
That is having this experience.
And so while it takes us from,
You know,
I'm angry,
And we can feel in that sense when I'm angry,
Our shoulders are tense,
Everything's really worked up,
So I'm angry,
Right?
Now,
Recognizing I'm angry to,
Oh,
Anger arising,
We can already notice that,
Oh,
Yeah,
It's starting to drop,
Right?
The weight's starting to come off our shoulders.
But then.
It's to question.
Who owns that anger?
Who is the one that's angry?
Because that's where the complete release happens.
And if we don't take that extra step in investigating,
Is there a separate independent self?
What we are doing is still leaving the sense of self,
The identity of self.
Intact.
And so while the.
.
.
The experience.
We can see is absolutely improved through these practices.
We can measurably and subjectively agree that,
Yes,
There is less stress here,
There's less anxiety,
There's less impatience.
Through these practices,
What it is that we're recognizing more and more when we're getting lost in the stories of anger and why this happened to me and why this shouldn't be happening.
And through these practices coming into the body,
And feeling it.
And so in not giving all this fuel,
To the idea of a separate self,
To the illusion of a separate self,
And not giving all this fuel to it.
We give room.
For the compassion and the kindness and the generosity and the patience.
To arise.
So it's not if we think what we're doing.
Is that we're improving the self.
That this self is becoming more compassionate and more kind and more generous and more patient.
Then all we are doing is keeping that identification intact.
And eventually.
Eventually we're going to get caught with our pants down because the conditions are going to change and something's going to be arising,
There's going to be anger arising,
There's going to be judgment arising,
Maybe judgment of ourselves,
And we're going through all our practices and we just can't let it go.
And so not only do we get the initial blow of,
Oh my God,
I can't let this judgment of myself go,
We get the double blow because we think I was doing so well.
I was doing so well.
What happened?
What went wrong?
Or,
I've been meditating every single day.
This shouldn't have happened.
But all that happened.
Was that we got confused.
We got confused between the experience of feeling better.
Yes.
That we're feeling much better.
But we got confused and we imagined that it was the self.
That was getting better.
And in that,
Then when the selfing arose,
It caught us off guard.
Because we're still identified with it,
Because we don't take that extra step.
We don't investigate,
Is there a separate independent self here?
This is what the Buddha's most radical teaching was.
Is.
And this is the liberation,
Because if we're not looking to see is there a separate independent self,
Then it's as though we're we're leaving the best part on the table.
It's like we're practicing Buddhism light.
Right,
Or that we've been given the keys to the Ferrari.
But that we believe we can only drive it in first gear.
And so.
In recognizing in looking and taking this next step in continuously checking to see is there an independent separate self there.
It changes the ride completely.
Completely.
Because we're no longer caught off guard by it.
We're not trying to improve it.
We're not even trying to extinguish it.
We're trying to see that it's not us.
To stop identifying with it.
And so.
When we bring our mindfulness practice to our experience to what's happening.
And we're recognizing what's happening,
Recognizing we're angry and we're allowing the feelings and we're inquiring what else is here because there's always more feelings underneath there.
There's always a deeper wound underneath there that we want to get to and we're nurturing those feelings by allowing them to be here and giving them our attention,
Which is very nurturing because it's the opposite of what we normally do.
And so every time we do this,
I'm also constantly,
Or I hope a lot of the time,
Encouraging to now question To whom did that anger belong?
To whom did that jealousy belong?
To whom do those thoughts belong?
To whom do those feelings belong?
To go the next step.
To see is there an independent separate self.
Because this is what the Buddha was teaching.
This is what keeps getting lost.
In mainstream culture of Buddhism,
Where we're kind of tapping into Buddhism kind of lightly,
But not really taking the full teachings to heart of what he was pointing to.
And even in the RAIN acronym,
The mindfulness acronym that we're using,
Originally,
When it was first introduced,
The N stood for no self.
And yet,
Some Buddhist teachers that were also psychologists,
So really good teachers that really understood the suffering that a lot of Westerners were experiencing,
And I think so much of what the suffering that we experience in the West is because our culture has really done a number on us.
With believing that we are a separate independent self with how much we adore and um and just focus on and obsess on the self.
It has done such a number on our psyche.
And so these Buddhist teachers said,
Let's change the end to nurture,
Because there's a lot of healing that needs to happen here.
And I agree 100%.
There's a lot of healing that needs to take place.
And it's done so much good for us.
But then,
Eventually,
The healing has happened.
And then it's like,
OK,
Let's go the next.
Let's go the next step.
And add that N back on,
Giving rain two Ns so that we keep inquiring to whom.
Do these feelings belong to whom?
Does this experience belong?
So that when we investigate it in that way,
Especially once we're already settled down,
We've been with the feelings.
And every time you come into that direct experience and you're here with what's here.
Your nervous system is settled.
You are seeing things more clearly.
The grasping is falling away and the wisdom and compassion is now arising.
The clarity is there to see.
There is no owner of this experience.
There is not a one,
Not a thing behind the experience,
Experience happening.
Feelings happening,
Anger happening.
But no one.
That we can see it happening too.
And where we get so caught up in the teachings is that we think,
That I've either got to improve the self,
Or I've got to extinguish the self.
We kind of get caught up,
This is where we kind of.
Get hung up again and again and where it keeps catching us.
Because the selfing activity will continue.
It will continue.
It's the identification with it.
That ends.
And the Buddha really gave us A,
An insight into this.
But in the sutras,
When the Buddha When enlightenment happened,
And uh.
.
.
And he would be going about his day,
And there would be stories in the sutra where Mara would come and visit the Buddha.
And Mara really being depicted as the self,
As the ego,
Right?
The trickster,
Right?
So,
When the Buddha would see Mara,
He would say,
Oh,
I see you,
Mara.
I see you,
Mara.
Would you like a cup of tea?
He wasn't threatened by Mara.
He wasn't like,
What happened?
I thought I extinguished you.
You shouldn't be around anymore.
I thought I improved you,
Mara.
Why aren't you coming around asking me to donate for your nonprofit now?
Because Mara,
The ego,
The self,
Is always going to see itself.
As the center of experience.
It's we're always going to be seeing through that filter of.
Me.
But it's not me.
It's a programming.
It's the programming that everyone has the same program that we see her experience through this lens of how does this affect me?
What's going to happen to me?
What are they thinking about me?
It's always going to see it through that lens.
And so the Buddha,
No longer identifying with it,
Wasn't thrown off.
By Mara coming to visit.
Just,
Oh yes,
You're doing your thing.
Of course you're doing your thing.
This is what you do.
You're still judging?
Of course you are.
You're still comparing?
Of course you are.
You're still worrying what everyone thinks about you?
Of course you are.
That's what the selfing activity does.
It's going to continue.
So in the teaching of no fixed independent self,
The Buddha is not saying that there's not something here.
Of course,
Experience happening,
Being happening,
Of course,
Feeling happening,
Thinking happening,
Doing happening,
Planning happening.
No planner,
No thinker,
No doer.
No feeler,
No seer,
But seeing happening.
Yes,
Experience happening.
And part of this experience,
Part of what comes along with this is this selfing activity.
And when we're lost in the selfing activity,
We so believe that there truly is an independent self behind those thoughts.
When I say I'm angry,
There is truly a belief that there is a me here,
A solid independent me.
That's angry.
But when we question it,
What you find is that,
Yeah,
Anger arising,
Conditions arose,
Anger arising,
Reaction happening.
We can't find.
An owner.
We can't find an independent solid.
Permanent being.
It's just anger was arising.
And so the more that we see that and the more that we recognize,
That's not me,
Because I'm still here without the selfing activity.
Right?
We were just all doing it in the meditation.
Selfing activity not happening and what was happening in its place.
Spaciousness,
Ease,
Peace,
Feeling okay.
So.
We don't want to forget this important teaching.
And I think I hope I do my best to constantly be bringing this up.
Because this is where the liberation happens.
Not in destroying the ego.
That's just more ego.
I've got to destroy something.
How can you destroy an illusion?
Right?
And it's not in trying to improve the ego.
The ego is not going to become more altruistic.
It's not going to become more kind.
It's not going to become more compassionate.
That's not its nature.
So we understand that its nature is to see the world through the lens of me and what's going to happen to me.
But the more that we take that extra step,
That we do go that extra step and keep questioning to whom do these thoughts belong,
To whom does this experience belong,
To whom do these feelings belong,
And seeing that there is no independent separate self.
Them were free.
And this is what the Buddha was teaching,
Absolute liberation.
And then we don't get thrown off when the selfing happens.
Like,
Oh no,
It wasn't supposed to do that anymore.
Of course it's still going to do it.
We don't get thrown off because we think,
Well,
We thought we had to extinguish it.
Of course,
It's going to still arise.
I see you,
Mara.
I see you,
Maura.
And I'm not buying what you're selling today.
It completely shifts our experience.
Away from the thought created me believing every little thought is true and they're not in fact not only not only is the way that the self-interpreting reality or perception of ourselves in reality Almost never right.
No,
It is never right.
It is never right.
It will always skew.
The way we are seeing things.
It will never see things correctly.
And so the more that we question the identifying of it,
If we're not questioning it,
Then we start to think we're improving it.
And we'll always get caught again with our pants down.
And get that double whack.
Of I was doing so well.
Right expected it's going to happen it's the self thing will still happen what does happen what does happen is that the it because you're not giving it so much fuel.
It's not happening as constantly.
But given the right conditions it can arise.
And there's just such a quick seeing of it,
Oh yes,
It's just doing its thing.
There's no getting lost in it.
There's no getting lost in it.
So that's the freedom.
That's the freedom.
It is kind of easy to see why this teaching got kind of left off in mainstream,
Mainstream Western culture we Revere the self,
The individual independence.
And the Buddha is saying,
You're not doing anything on your own.
It's all conditioning.
That's how each of us is arising,
Interdependent.
There is no solid independent me.
It is so starkly in contrast.
But look at what it has done to us.
This belief in an independent,
Separate,
Solid me.
Not only was it a problem at the time of the Buddha,
2500 years later where modern culture has even amplified this even more.
When we see the distress that people are under.
We should look at what it is our culture values,
What it is that we keep reinforcing.
And then when we're taking these beautiful Buddhist teachings,
Right,
To not forget not to leave any of it on the table.
Let's take the whole thing.
Let's take the whole thing.
The piece is always available.
But any identification with selfing will lead to suffering.
Any identification with selfing will lead to suffering.
And what the Buddha taught was the end of suffering.
And where we've taken it so far,
It's done an amazing job.
It's done an amazing job.
That should be proof for us that the practices work.
Okay,
So let's take this next teaching all the way.
All the way.
Find out that that Ferrari has more than first gear.
And enjoy the ride.
Enjoy the ride that each of us is.