DharmaMind Buddhist Group

It is unfortunate that so many dharma practitioners assume their liberation is to found through some sort of mental development process. There may be fruit from this way but you will be only scratching the surface of your full potential and surely miss out on the inconceivable wisdom and wonder that full awakening promises. If instead you take your attention into the physical form and embark upon your spiritual journey from within this place, you will with commitment soon enough discover freedom and boundless treasures by going beyond the confines of a dualistic mind.

In our quest to be free we have to look and discover that part of ourselves that isn't. We discover with investigation that so much of our thinking and functioning in life is simply following what we are familiar with, like a machine that we hide behind because we feel we are safe and unchallenged. What we need is to bring natural spontaneity into these situations and so step beyond that safety bubble out into the unknown. This is the path of the unconditioned and the chance to break the shackles that cause us to experience all of our suffering.

This talk given at the London Buddhist Society focuses on an issue that could be said to be the most important feature of dharma training but also the most important feature of all spiritual training that all religions, indeed all spiritual aspirants pursue. Without it access to the source of your quest is not possible, and this is the cultivation of silence of mind supported by physical stillness. This is a major challenge that demands we examine the reasons why we can't pull this off. Discover that a busy life without seeking precious spacious moments to relax and do nothing thus to become the master of your life, rather that its victim, is a major impediment in finding the mental platform to developing silence of mind on the meditation cushion, and discovering liberation from suffering.

Silent- Illumination is an ancient Chan practice that can be difficult to understand and put into practice. This talk attempts to unpack this ancient practice and make it accessible to us here in the west so we can identify with it and take it not just to our meditation, but crucially also into our everyday ordinary life. Discover how to grow into this profound form that will not just awaken us to our habits and attachments that create the suffering of samsara, but open the door beyond this self-made creation into the uncreated, and return us to our true nature and liberation.

In the last talk the subject of finding your natural stillness and where the dharma abides was discussed, it is for us to now acknowledge this truth and take to the centre of our training. This talk focuses more specifically on how we go about bringing about that stillness that paradoxically is always with us anyway. The need to fulfill this aspiration can only be pulled off when we learn to take this training into our everyday lives and to all the ordinary mundane activities most of us engage with. When we do begin to tame that restless mind through committed training in this way, we can then bring that new familiarity to the cushion and so open ourselves to where the dharma is waiting to rise and transform.

Buddhism is a vast and expansive religion created by traditions and cultures that stretch back 2500 years to the time of Shakyamuni buddha. If you wish to study it you could easily spend your life exploring its philosophy, history and its many teachings. But if you are someone who wants to get to the bottom of your suffering and extinguish it you have to be very careful you don't get lost in its perfusion of endless concepts. However attractive these teachings are you need to focus and find the central principle that unites them all, and that is creating a still, empty and silent mind. For it is from this experience can you truly begin the journey with all the techniques on offer to understand and go beyond your suffering. Without making this your primary focus your desire to be free that is the promise of all schools will not be fulfilled.

The second day of questions focus on the remainder of the principles covered in the talks. After comments on how the dharma subtily changes the personality when you commit to practice. The questions focus on service, which many of us find challenging to our sense of self. The virtue of forgiveness can be the great healer both for yourself and others. Learning to let go of negative emotions is to become human, and rise to the challenge of not to taking ourselves so seriously. Finally, finding your inner guru.

With the principles covered over the first three days the group are now invited to comment and ask questions on a subject that can be a very personal feature of training. This video on the 4th day of recording covers questions on how to distinguish the difference between willfulness and wholehearted commitment to training. Nurturing humility in daily life and working with a strong sex drive that many of us sometimes feel we are possessed by.

This talk completes the trilogy on the principles of the spiritual path with some emphasis on meditation, and the need to always be cultivating the ability to get to know yourself with insight in the context of a spacious mind that points continually to your true nature. There is also attention given to two features that are often seen as controversial in modern western buddhism - surrender and service. These features have shown to be have been exploited by some teachers who want control and power over their students. This danger needs to be guarded against with utmost diligence, but to dismiss these two principles as not being necessary for the cultivation of the spiritual path runs the danger of throwing the baby out with the bathwater.

This second talk focuses primarily on learning to 'Trust your Inner Guru' which means for us buddhists to make contact with and recognise buddha nature. This along with our type of meditation defines this path as being both spiritual and buddhist. All other features of this path can be assigned to the universal pursuit of the spiritual path and other practices too. Many buddhists in the west these days are marginalising the concept of buddha nature as being irrelevant but by doing this how can what we practice be then said to be a spiritual path? It is only when we open to and embrace our own inner nature beyond the conditioning that we are familiar with do we find the bridge to the unconditioned, true liberation from birth and death and our eternal divine nature.