Flower Tipped Arrows – Part 1 - Sex
“Pluck out Mara’s flower - tipped arrows of
sensuality” - Dhammapada 4:1
In order to make the teachings and disciplines of
Buddhism a meaningful part of our life, we are advised
in the Buddhist Therevadan tradition to learn about,
understand and apply the disciplines put forth in The
Noble Eightfold Path of Buddhism.
An important aspect of these teachings is meditation.
The other thing that Buddhist teachers and masters
will advise us to do is to do some daily reading,
study of and reflection on the teachings put forth in
The Dhammapada.
The Dhammapada is a collection of 423 verses purported
by some to be the direct teachings and sayings of the
Buddha. These verses are spread out over 26 chapters
with titles such as “The Monk”, The Holy Man”, “The
Fool” and “The Mind”, among others.
A close inspection of and reflection on these various
chapters and verses show that they support those
aspects of Buddhism that are covered in The Noble
Eightfold Path of Buddhism.
For instance, In chapter one, entitled “The Pairs”,
aspects of Buddhist teachings and disciplines such as
the mind and mental defilements, hatred and non –
violence, and restraint and self – control are
referred to.
Verses in chapter ten, entitled “Violence”, support
aspects of The Noble Eightfold Path such right
understanding, right action and right speech.
The Dhammapada in one brief verse tells us that many
of those things that we find pleasing or pleasurable
can be in reality things that cause us pain and
confusion. These are referred to as “flower – tipped
arrows”.
Our discovery of what those flower tipped arrows may
be in our and other’s lives may be something that we
awaken to through getting older and experience in
life, or through a painful experience such as a
compromise of our mental and physical health.
One of the most powerful of these flower – tipped
arrows is and can be sex, sexual intercourse and other
sexually based actions and activities.
Why is this?
Because of sexual desire and sexual pleasure we can
get involved with people, and addicted to actions and
activities that are harmful to our mental and physical
health.
We may experience feelings of shame or guilt because
of our desires or because of how we act on those
desires.
We may be tempted to wander away from our home, wife
or husband, and family for something that is nothing
more then a temptation.
We may weaken our energy and unbalance our mind and
consciousness through the pursuit of or overindulgence
in sexual actions and activities.
Even if we are involved with one person, we may find
that our intimate involvement with them can lead to
obsessions or cultivate a lack of mindfulness about
how we are as individuals or as a couple.
Is our love, need and desire for them so strong or
blind that we are afraid or suspicious of others as a
couple?
Does it keep us from looking at ourselves in an
objective or mindful manner, seeing where they may be
a need for change?
Does it keep us from trying new things or meeting new
people?
Sex is an important and necessary part of life that
has in its roots both biological and emotional needs.
But in pursuing and experiencing it, we need to be
mindful about those aspects of it that may be
weakening us or leading us down a path that is marked
by unwholesomeness, unskilfulness and unhealthiness.
©2006 John C. Kimbrough/Yoga is for Better Health and
Living
John C. Kimbrough
“It is also recognized that some of the men do not want to learn
those things that we teach.”
How do you deal with people who are insolent and disrespectful, and where treating them fairly and with love provokes them further? Ignore them?
In Achieving Peace, We See Peace
As we move along the path of life, we sometime lose sight of or forget the many people who were kind to us or showed us a wise way to think, speak, act and live.
I have met such people in a wide variety of places and situations in this world, including in prison and on construction sites in Texas, mosques in Indonesia, Pakistan, Bangladesh and Malaysia, schools in Cambodia, China, England and India and among the daily activity of shopping in markets and living in any number of countries, both east and west.
One educational institute that had a very positive effect on me and I came across at a time when I had just started to learn about Yoga and was seeking such a thing in my life was The Yoga Institute in Mumbai, India.
Their dedicated and devoted ability to teach and explain Yoga as a holistic practice for over seventy - five years has made them a famous and well – respected institute throughout India and the world.
From my first days and moments there in talking with students and teachers alike and reading their literature and monthly magazine “Yoga and Total Health”, I was easily able to grasp the essence of what Yoga is, that being that it was not something that was done with our body only or that progress in it was brought about or signified by what we did with our body, but that it had more to do with our thoughts, words and actions as both individuals and in our relationships with others.
My teachers there were people who I never saw perform any postures at all but instead were people who talked about a holistic approach to life based on things such as mindfulness, compassion, loving kindness and balance.
The practice of Yoga postures was explained and done as being one of many things to do in learning and practicing Yoga, not the only thing.
Charts, pictures and other graphics were on display throughout the institute that reminded us of what Yoga was in thought, word and action as individuals and to others. There were few pictures of postures and especially postures that were difficult or advanced.
One of the pictures that I saw there a number of times on charts and in books and magazines, depicted man in a number of mental states and how this caused him to see the world in a different light. Such a picture gave me a new understanding that was important for me to come to at that time in my life.
This picture has stayed in my mind over the years, because through the daily and ongoing study and practice of Yoga for the last 15 years, I have seen how it accurately reflects the change that we experience when we do Yoga.
When we clear up the consciousness and attain steadiness and peace within, we start to see it in others and the world.
In coming to such a state, we start to act and react to others in a more mindful fashion.
This mindfulness consists of things such as understanding, patience and compassion.
When we act and react to others in this manner, they will for the most part react in a similar manner.
In this way, we see why Yoga tells us that it can change the world for the better, because not only are we improving ourselves, but we interacting with others in a way that brings them respect and self – respect, and can enlighten them so that they enlighten themselves.
In achieving greater peace and harmony within, we see greater peace and harmony in others and the world and act on that in such as way as to nurture it.
Fear and anger is weakened and replaced with a sense of appreciation for life and an ongoing and habitual effort to nurture the gift of it in a positive direction.
The world and others is a refection of our own mind and consciousness.
As and when we clear up our own mind and consciousness, we see the world and others more clearly, in a way marked by understanding and compassion, not fear and condemnation.
©2006 John C. Kimbrough
Some Recent and Frequently Asked Questions Regarding Yoga and Buddhism
· What is the Purpose of Yoga and Buddhist Teachings and Disciplines?
The answer to this is both an easy and simple one, that being to weaken and alleviate those states of mind and consciousness, and words, feelings, actions, habits and behaviors that lead to suffering and replacing them with something more insightful, mindful, balanced and wiser.
· Do I have to make radical changes in my life in order to practice Yoga and Buddhism?
It will be different for each individual depending on their current habits and behavior.
· If I am a Christian, am I being sinful if I am interested in, learning and practicing either or both Yoga and Buddhism?
There is a possibility that some clergy and peers in your church may tell you such a thing but since both Yoga and Buddhism are approaches to living that have as their goal better mental and physical health and wiser and more enlightened and compassionate living, it is hard to see how Jesus would disapprove of one learning and practicing them.
· Do I have to go to India, Sri Lanka or Thailand to learn these things?
Certainly not. The teachings and disciplines of these spiritual approaches to life are universal in scope and not more strictly understood, adhered to or better taught by the people and cultures of the countries that were mentioned in the question.
· What are the basic guidelines for those of us who wish to learn and practice Yoga postures and meditation?
Try to practice at the same time everyday and do not force yourself into any postures that your body is not ready to do. Do not compare yourself to or compete with other people. In learning to meditate, learn and focus on cultivating a posture that is therapeutic, steady and comfortable. Do not eat any large or heavy meals for three hours before practicing.
· How do Yoga and Buddhist teachings and practices improve my life?
They make an individual more balanced and mindful which leads to wiser and healthier thoughts, words and actions in day to day living and life.
· Do I have to have a teacher in order to learn and practice correctly?
When one is new to these things, it is good to have a teacher, though with practice and the positive evolution that comes about from such a practice, individuals can proceed eventually on their own.
· How do I make sense of the various schools and approaches to both Yoga and Buddhism?
Basically through study and experience. It seems to be easy to get confused about all of this when one is new to it, but it is useful to remember that it is all based on the same foundation, that being meditation and posture practice, study, discipline, mindfulness, non – violence, loving kindness and compassion, among other things. To get lost in individual and man’s varying perceptions and interpretations of the teachings and disciplines of either or both Yoga and Buddhism can create confusion and waste time and energy. In some cases, it can even allow a person to lose interest in these things all together.
· Can I learn and practice either Yoga and Buddhism or both and still maintain my family life and friends?
The answer to this question is basically the same as the answer to the question above, that being of course.
There may be some change in your attitude that may bring about a change in how you see both yourself and other people, but such a change in attitude can come about to people who do not learn and practice these things. You will not grow to dislike or hate a person, but instead may feel that they the way that they think, speak and act is not in tune with your own interests or goals in life. You will relate to them with compassion and understanding, not, as mentioned previously, dislike and hatred.
You will most likely have greater patience with others and a greater desire to understand, assist and guide them if they need such a thing, be they family or friends.
· Why should I take the time and make the effort to learn and study the teachings and disciplines of Yoga and Buddhism?
You should not unless you are sincerely interested and ready to do such a thing. How we get to such a point may differ among different people dependent on age, conditioning, current habits and interests, economic and social environment, state of mental and physical health and mindfulness about one’s current feelings, achievements and place in life.
©2006 John C. Kimbrough
Twenty Years In Asia – Is There Greater Enlightenment Here?
The answer to this is unfortunately, a resounding “No”.
In saying such a thing, it is not meant to insult or denigrate the people, cultures and countries that make up this part of the world.
In all of the countries of Asia, just as in all of the countries of the North and South America, Africa, The Middle East and Europe, there are families and people that are more balanced and at ease then others, while some folks pursue life with a sense and in a spirit of greed, fear, anxiety and confusion.
Political systems, cultural values and economic and social environment have a major influence on how people think, feel, and act here just as in other parts of the world.
And unfortunately, just as in other parts of the world, religion and spiritual practices and disciplines have taken a back seat to an individual’s feelings and desire for sensual pleasure, material gain and face among their peers.
What may make things here different from the west is that whereas in the west, individuals seem to either embrace or totally disregard a religion, here in Asia, spiritual practices have become weakened by cultural values that make a person think that they are practicing what Buddhism or other religions teach, when in essence they are not understanding or applying their teachings at all.
It is expressed as being “natural” to pursue fame and fortune by any means, while Buddhism and other religious practices and disciplines are thought to be something that is only practiced by older people.
What this means is that in some cases Buddhism is not being practiced at all, but instead forgotten or overshadowed by cultural values and an individual’s greed and desires.
All of this can make an individual who is sincerely interested in learning or practicing Buddhism or another spiritual discipline subject to learning with little or no support, no being taught in a complete or comprehensive manner, or even being the object of derision from more materially minded and ignorant people.
Another unpleasant aspect of all of this has been a feeling among some that their individual country’s interpretation or practice of a religion or spiritual discipline is somehow more enlightened or accurate the other countries and people.
In this situation, we find that nationalism, prejudice, and the ignorant attachments of some lead them to a state of delusion that does not lead to any kind of progress in making the mind and consciousness wiser or clarified.
It is true that some people have started to look to religion and spiritual practices and disciplines with greater interest and a greater commitment as they have become more materially well off, or experienced some kind of personal crisis in their life.
If this means that they will engage in a long - term commitment to these things is not known.
It is also noticed by this writer that many people have lost interest in Buddhism and other religious approaches to life because they see, just as those in the west have seen, that much of what is put forth in public and in life is not in tune with these religions or spiritual disciplines.
They see corruption, dishonesty and abuse among the religious leaders and clergy.
They see attitudes among people who think of themselves as being Buddhists that are abusive to women and children and allow vices and criminal activities to go unchecked because of greed.
They see governments and countries pursue economic, domestic and foreign policies that are not built on compassion and respect, but instead are built on greed also.
So we have the somewhat ironic and amusing situation where westerners from a Christian environment in the west turn to Buddhism, while Buddhists from a primarily Buddhist environment in the east turn to Christianity.
All religions and spiritual disciplines can give people from all countries and walks of life guidance and support. It must be said that for some, a very high level of study, devotion and practice will be necessary in order to get the benefits and insight that they promise us, both in Asia and in other parts of the world.
©2006 John C. Kimbrough
Weakening Suffering and Attaining New States of Consciousness through Understanding and Practicing Karma Yoga
Yoga and Buddhism through their various teachings and disciplines wish us to attain a new state of mind, consciousness and being.
This new state can be described in an easy to appreciate two - fold manner as one that is free from the unskillful, unwholesome and unhealthy and one the consists of the skillful, wholesome and healthy.
What are some of the things that make up an unskillful, unwholesome and unhealthy state?
These are things such as fear, anxiety, greed, ill – will, anger, restlessness, worry, doubt and mental and physical laziness. None of these things result in a joyful life and in many cases can lead to a life that lacks direction and focus.
Such a person who is dominated by these states may experience a sense of being lost or even suffer from depression.
They may also be individuals who are only happy when their senses are stimulated in an enjoyable manner or experience pleasure.
Unfortunately such an approach to life can result in obsessions and addictions.
The skillful, wholesome and healthy states are ones marked by mindfulness, calmness, balance and focus. These states lead to wisdom, peace and joy in living.
With them comes a sense of acceptance, understanding and contentment, seeing that meaning in life can be attained through simplicity and a respectful and compassionate connection to others.
This connection does not have to be something that results in a monetary or sensual profit, but one that is based on the fact that we all share the common experience of life and what it brings our way.
A moment’s patience and compassion to others can make or break both our and their day, and perhaps life also.
What this all implies is that our action in both the moment and minute at hand and throughout our day and life is something that can be built outside the parameters of our own life and anxieties and directed in a way that assists others.
We do not have to be a doctor or do volunteer work with Oxfam or the Peace Corps, or work in areas of the world where death and deprivation are an ongoing event.
We can do it in the everyday experiences that our life brings our way, be it at work, at home with our family and friends or among our social circle and acquaintances. Perhaps it manifestation among those who we do not know, strangers, is most important.
This is referred to as Karma and in the Yoga framework of teachings, is known as Karma Yoga. In Karma Yoga, we give of ourselves unselfishly primarily for the good of others and the community as a whole.
In being such a way, we weaken and alleviate states of mind, consciousness and being within ourselves that are marked by selfishness, feelings of self – pity and being unfairly victimized or just an excessive desire for ego – gratification and pleasure.
We learn to see others as being people, perfect and imperfect humans like ourselves, instead of individuals to fear, trust, and conspire against. This is the change that practicing Karma Yoga brings about and it is worth working to and makes up a major part of our practice of Yoga or Buddhism, Christianity and Islam.
©2006 John C. Kimbrough
If We Lack Compassion, We Suffer
The ancient teachers of both Yoga and Buddhism knew that what they gave us in terms of a wiser heart and better health were built around the understanding and application of various ways in which to think, speak and act to both ourselves and others.
A major set of these practices was interestingly a part of both Yoga and Buddhist teachings and disciplines, in Buddhism being referred to as the brahmaviharas (divine abode) and in Yoga being referred to as the parakarmas (higher actions).
They each consisted of four ways to direct and build our thoughts, words and actions around, those being:
- Loving kindness, friendliness
- Compassion
- Joy in another’s joy, success and virtue
- Equanimity
In fact, various esteemed commentators on The Yoga Sutras of Patanjali, one of the major scriptural teachings and authorities of Yoga refer to the results of their understanding and application in different ways.
Iyengar (1993) tells us that they result in “the consciousness becoming favorably disposed, serene and benevolent” while The Yoga Institute (1995) tells us that through them “the mind becomes clarified”.
Swami Prabhavanada (1947) teaches us that we attain “undisturbed calmness of mind” when we understand and apply them.
Swami Vivekananda (1998) refers to them as being mental, verbal, physical and behavioral disciplines that “pacify the citta” and Swami Aranya (1963) teaches is that by comprehending and practicing them correctly in all aspects of our being “the mind becomes purified”.
Regardless of which one of these interpretations one wishes to follow, they all mean the same thing, that being that our mind and consciousness can reach a new state marked by purity and calmness.
With purity and calmness the mind and consciousness also attains other states, such as one that is concentrated and balanced. It is in such a state that we, the matter and being that carries about and experiences the states of consciousness will suffer less.
Too many times our attitude to life is one based on ignorance. We do not give unless we are given, while many times if another is perceived as being rude to us, we are quick to return such an action to them.
Yoga and Buddhism are trying to teach us that as long as we lack compassion, we suffer in various ways.
One of these ways is a sense of isolation from others or an inability to feel and experience a connection with others who do meet our expectations or engage in the same attitudes and behaviors that we do.
Another is that we are not able to understand, appreciate or relate to the fact that all beings, rich and poor, educated and uneducated, black and white, and eastern and western have the same capacities as we do, those being to be generous, wise and kind, or to be disturbed, lost and at times, angry, mean and depressed.
To feel a sense of isolation from others is not something that is joyful and when we experience it on a daily or major basis, anxiety, lack of self – trust and confidence, worry and depression can easily follow.
Yoga and Buddhist teachings and an application of their disciplines provide us with an insight about ourselves and others that is both humbling and enlightening. This two - fold evolvement allows us to walk upon the world in a more gentle and patient manner, being more open to others and seeing that through being compassionate to them, we not only calm, pacify and focus our own being better, but also allow them to attain such a thing.
©2006 John C. Kimbrough
Its Not A Big House
During a recent walk down a street in the small Cambodian town that this writer does some volunteer work in with a young woman that I know there, I was surprised when as we walked by her house that she commented that is was “not a big house”.
Having had the opportunity to meet and know people who live in “big” houses, apartments and condominiums in various countries in the world, I have seen again and again that these people are not so concerned about where and how they live and that regardless of their somewhat big and luxurious surroundings they still had a number of issues, challenges and problems to deal with in life.
In some respects, their interest in and attachment to such a place to live was actually draining on them as far as finances and as far as energy.
It is somewhat ironic to see a woman complain about her life being so hard because she has to spend so much time keeping her big and luxurious house clean.
This idea that our life has to be one that consists of big and luxurious things is one that a Yoga or Buddhist practitioner may find hard to understand.
Too many times we seem to want things that are way beyond our need and may in some manner actually make us feel different or better then others, instead of allowing us to see others with greater understanding and clarity.
Our material possessions can through our attachment to them create states of mind that are not wise at all, such as fear and anger, or even make us feel that we are somehow more successful or better then others.
Yoga and Buddhism ask that we live a simple life and focus our time and energy on working on ourselves, study and performing our duty as regards our work, ourselves and our family.
If we are too caught up in social values that put forth the idea that we have to have more or the biggest, newest and best, we may never be satisfied of find any real satisfaction or peace in life.
In addition, in order to get those things mentioned above, we may habitually engage in attitudes and actions that are disrespectful and harmful to others, such as corruption, dishonesty and exploitation.
If we can understand the advantages of living a simple life and put aside social attitudes that tell us to consume and have more, we may experience a new state of mind that is marked more by contentment and peace, instead of one that is built around competitiveness and comparing ourselves to others.
©2006 John C. Kimbrough
There Are No Easy Answers For A Confused or Unbalanced Mind
It seems that most of us as human beings do want to assist others, but we are not always mindful and humble in how we do such a thing.
Someone may or may not be seeking our help and assistance and we give it in an aggressive, arrogant or critical manner.
Many times it is not enough just to tell someone what they should do.
Instead we need to help them discover on their own what is the best thing for them to do. This requires patience and sincerity and an ability to share that can be demanding and challenging, even at times painful.
Many times the problems that we face are made more complex because of the conflicting thoughts and feelings that we have.
We do not know what to do because we are not clear about what our intentions and purposes are.
Are we doing something or in such a state because it is best for us in the long – term, or to please someone else, or just to get attention from others?
We can use short - term advice to deal with immediate problems and situations, but over the long - term we need to think about making the foundation of our life and living, that being the state of our mind and consciousness, one that is more stable and balanced. If not, we are most likely to experience confusion and the results of our ignorant thoughts and feelings in the future again, perhaps with the same or even greater consequences.
Sometimes a painful experience can be the catalyst for change or just the gentle awakening that we need to lead us to a new direction in life.
One of the things that we can do to make our mind and consciousness one that is more focused and balanced is to be more mindful about what our habits are, especially regarding diet, sleep and how we use our leisure time.
Do we watch too much television or use a lot of drugs?
Is the company of a beer bottle and one or more others who feel the same way the most exciting or constructive thing to do with our free time?
Is the only thing that we are able to create with our mind, body and heart judgmental, critical and condemning comments and attitudes to others.
The work that is needed in order to get more focused and balanced begins with and is done within ourselves.
A lot of individuals in both the recent and distant past have found that the practice of Yoga and Buddhist disciplines, things such as postures, meditation and breathing techniques bring them a new focus and balance in their life.
To think of these things as being alien or foreign to one’s culture and country just sets up another obstacle, an obstacle of doubt, that makes it difficult to learn them with any kind of faith or discipline.
To think of them as being a religion or spiritual system that conflicts with our own religion or makes us somehow sinful in learning and practicing them can create greater ignorance then wisdom.
Those individuals who are deeply devoted to any kind of religion or spiritual practice know that they are meant to make us more open and compassionate to all, not to set ourselves apart from others in a manner that is suspicious, fearful or with a feeling that we are somehow superior then others.
Many of us to wish for a better state in our life. The ignorant ones cling to with defiance those unwholesome and unskillful ways of thinking, feeling, speaking and acting. In being such a way, the seeds are sown for a confused and unbalanced existence.
As we do get ourselves more focused and balanced, we will find that many of those thoughts and feelings that we had that caused so much pain had to do with ourselves and our actions and reactions to others.
As we start to find wisdom and truth within, we gain confidence and peace and the path to balance is being firmly tread upon.
We then start to rejoice in that and engage in ways to maintain and nurture that, seeing that peace and joy is not based on the external but on the internal.
©2006 John C. Kimbrough
Condemnation or Cool Insights and Advice?
This seems to be condemning world in which we live.
We condemn based on so many things, usually our own ignorance, our negative thoughts and feelings about ourselves, our unhappiness or lack of satisfaction with our own life situation, our inability to accept the realities of life, our desire to think that we are somehow more enlightened or better then others, or just our own tendencies to impatience and anger.
This writer has seen this tendency to condemnation in a habitual way among his family, friends, acquaintances, work colleagues, students and in intimate relationships with others again and again in various places of the world.
It is common in New York, Texas, Bangkok, Cambodia, Indonesia, Great Britain, and Singapore. It knows no bounds based on economic and social development. It is like the sun, air and wind, it is everywhere.
It seems to be something that we are most exposed to when we read the newspaper or watch the news, though it could be strongest within ourselves and among our own family, friends, and social circle.
Politicians seem to build much of their careers and life around an ability to say bad things about other people.
And of course, much of the crime and violence that is so common and widespread nowadays has at its source this tendency in people.
In Yoga and Buddhist teachings and among those who teach these things we hear a lot of reference to the unskillful, unwholesome and primitive mind. Sometimes we do not understand what this means or think that it is something that we do not possess or are not capable of.
When we habitually condemn in thought, word and action we are far, far away from having any idea of what it means to live life in a wholesome or skillful fashion or being able to learn and implement Yoga and Buddhist teachings and disciplines with any kind of success.
In condemnation we fail to implement a number of Yoga and Buddhist teachings and disciplines, such as right understanding, right intention, right speech, right effort, right mindfulness, non – violence, non – greed, purity, austerity and contentment.
What makes our tendency to condemning others in thought, word and action so unskillful and unwholesome is that it wastes energy and unbeknownst to the ignorant and unmindful, hurts us as individuals.
That same energy that is behind a condemning tendency can also be one that is behind a tendency to look more closely at others and those things that we condemn.
That same energy that is behind a condemning tendency can also be one that is behind a tendency to speak and act with greater patience and understanding.
That same energy that is behind a condemning tendency can also be one that is behind a tendency to offer cool insights and advice showing someone a way to the light, instead of perhaps keeping them in or criticizing them for the darkness that they are in at present.
The world is a troubled and confused place, perhaps more now then ever before. We think, speak, write and act with little mindfulness about what our thoughts, words and actions say about ourselves and others.
The word asshole has become common in how we think of and talk to and about others. We do not see other people as being troubled, confused or making an honest, sincere and ongoing effort to improve themselves, we see them as assholes.
Just the fact that such a word and the idea behind it has become such a common way of talking to and about others shows how far we have to go as individuals and a world to get to a better place. If we have a tendency to condemn others in any way, we are not doing to improve ourselves or the world.
Those who have made progress in their understanding and practice of Yoga or Buddhism know that they can not condemn because we are all defiled in our mind and as human beings.
Those who have made or wish to make progress in their understanding and practice of Yoga or Buddhism will be individuals who make use of their mental, verbal and physical energy to offer cool insights and advice and be a constructive and positive force in any situation and experience that they find themselves in.
©2006 John C. Kimbrough
Further Reflections on and Experiences in Teaching Yoga, Buddhism and Meditation to Disabled People in Cambodia
During this writers most recent trip to do his volunteer work in Cambodia, he met once again with the director of a center that teaches vocational skills to disabled people.
There are four of these centers at present in Cambodia, having been set up and financed through the fine work, effort and compassion of a doctor and associated friends and colleagues in Cambodia and Canada.
The organization operates under the acronym CWARS and more information about their work can be found through the internet.
The purpose of the center is to provide vocational training for those individuals who have suffered injury because of one the stupidest and most shameful inventions of mankind, the land mine.
In addition, other individuals who have disabilities because of birth, accidents or disease are allowed to come for training at the center.
My association with the center and its work started some seven months ago when I approached them and volunteered to come to teach sessions on Yoga, Buddhism and meditation to those at the center who might be interested in such a thing while I am in Cambodia.
We taught Yoga, Buddhism and meditation to the group of individuals who came for the training earlier this year and were impressed with their effort and interest.
The classes are held two nights a week in a large classroom. Mats are placed on the floor and this writer has a Khmer colleague who translates for him while teaching.
These classes are about 40 to 50 minutes long and since starting to teach them, have been a source of deep inspiration and satisfaction to the teacher.
We at first had to approach the teaching of the Yoga postures and techniques to the learners with great mindfulness, seeing that some were missing one leg, others were confined to a wheelchair, others were missing one hand or one arm and others suffered from varying disabilities such a partial blindness, a hunchback, or dwarfness.
We found that the best thing to do was not worry too much about their individual disabilities but to teach them the postures and techniques that we wanted them to learn and practice and let them on their own do the best that they could in doing them.
For poor and in some cases uneducated villagers, the effort and focus that is needed to learn and practice these techniques and postures can be demanding so our approach has been to let the learners make jokes, laugh and talk as they learn these things. We have found that eventually they all settle down as they experience the transformation of their mental and physical energy that Yoga brings them to.
There is something inspiring to see people with these disabilities put forth the effort to learn Yoga and Buddhism and they are appreciative of the opportunity.
Working with and teaching them provides this writer with an opportunity to reflect on many things about life, Yoga, Buddhism and his own thoughts and feelings that are worthwhile to experience.
It also provides him with an opportunity to reflect on the other groups of people that he teaches Yoga, Buddhism and meditation to as volunteer in Cambodia, those being prisoners in the local prison, former drug and substance abusers under the care and authority of the local provincial police and young high school students who may benefit from learning about Yoga.
It is interesting to see disabled people work so hard to improve their lives, while individuals who have no kind of disability at all abuse themselves with drugs.
It once again shows us that the greatest handicaps we may have as individuals are not ones in our body, but ones in our mind, words, actions, habits and behaviors.
Another interesting point of contrast to reflect on is how one holds one spine. The drug and substance abusers can sit cross - legged with no problem, but their spine and back is not straight, strong or relaxed, whereas the young high school students sit with their back and spine straight.
When this writer first came to Asia some twenty years, he was exposed to an old Chinese saying that many of you may have heard at one time or another. It goes “I was sad because I had no shoes, until I saw the man who had no feet”.
Perhaps the experience of working with and teaching Yoga, Buddhism and meditation to these unfortunate people who have been injured and disabled by land mines, or through birth, disease and injury have suffered a disability, teaches me this every time I see them.
In addition, it reminds me the importance of treasuring our health, body and this gift of life and acting with understanding and compassion to all people, just as the Yoga and Buddhism teachings advise us to.
©2006 John C. Kimbrough
Yoga - The Problem, The Solution
The problem is that because of various mental, physical and behavioral states, and our conditioning and ignorance, we suffer in ways that we do not have to.
Our mind and consciousness is habitually restless and distracted so that we only find pleasure and comfort in chasing sensual pleasures or having our ego gratified in some manner. We feel great when we are praised and may even exaggerate or lie in order to get such praise, and angry when we are blamed, perhaps to the point where we wish for revenge.
In order to feel good, we may use drinks or drugs that only bring a temporary experience of euphoria, while at the same time hurt us in two ways, one in that they damage our short and long - term mental and physical health and other being that they keep us from working to a state of mind and consciousness that is consistently mindful and balanced.
We may also only feel good when things go our way and when they do not, we fall into states of despair that can lead to hopelessness and even depression. Though we may be fortunate enough ourselves to not sink into or experience such things, one does not have to spend much time reading the news each day or year to see that many, many people, individuals that may have much more then us in the way of success, money and fame are struggling with issues that they can not understand or overcome. The list seems endless and each day we are surprised to find new people added to the list, people that we never imagined before to be struggling with such things.
So then what is the solution?
It is twofold, consisting of a way to get to a better state, and then experiencing that better state.
The way is through an understanding and practice of postures, meditation, healthy diet, sleep and leisure activities, and a gentle, humble and compassionate approach to oneself and others.
The better state is experiencing a consistent and non – fluctuating experience where there is balance, energy, effort, mindfulness, and tranquility.
Too many times we do not see that there is a problem or believe that there can be a solution. Our mind tells us all of the reasons why we should not believe such a thing or apply ourselves to learning, studying and practicing them.
We see the lustful or lost Yoga teacher and think that Yoga is a pack of falsehoods. We see the Buddhist monk who has broken his vows and abused the trust and authority placed in him, and think that Buddhism can not offer us anything.
The truth is that we have to look beyond what other people do and see and learn the teachings and disciplines of Yoga and Buddhism, and then make a determined and consistent effort to
understand and apply what they teach us and what they ask us to do.
In being such a way, we will better see and understand the problem while working to the solution.
©2006 John C. Kimbrough
The Hindrances to The Development of The Mind
Though many of us who are involved in a daily practice of Yoga and Buddhism like to think of our practice in terms of only one or two main actions and activities, such as meditation or posture practice, the major attribute of mind and consciousness that we want to both develop and practice is what is known as mindfulness.
We do need to practice meditation and postures in order to develop mindfulness, but then mindfulness becomes our major practice each day.
With mindfulness, we understand fully that it is not only meditation and posture practice that keeps us mindful, but also other things such as what we eat, when we eat and how much we eat, when we go to sleep and get up and what we do before and after that, and how we use our leisure time and what leisure activities we engage in.
Mindfulness in our day to day living also means that we know what thoughts, words and actions to engage in that bring enlightenment to both ourselves and others.
Mindfulness is also built on the study of the teachings of both Yoga and Buddhism, just as we would study accounting, engineering or medicine.
One of the most important teachings of both Yoga and Buddhism to learn, understanding and become fully mindful about is what is known as the hindrances. The hindrances are defined as those mental and physical states that block the development of the mind.
The study and understanding of them is important for three reasons. These are:
· The hindrances are rooted in the mental defilements and by being mindful about them and seeing them arise and fall, we are working on weakening and the eradication of the mental defilements
· The hindrances and the defilements work together to cause many of the mental, verbal, physical and behavioral ills of modern times, such as anxiety, anger, impatience, and abusive and disrespectful tendencies to ourselves and others
· In the study of the hindrances, we are also taught by men and women who did a lot of work before us as to what are those things that we do that nourish or strengthen them and what are the things that we can do to denourish or weaken them.
If we can understand these three points, especially the last one regarding what we do that nourishes and what we can do that denourishes the hindrances, we will have brought a very wise and powerful force and set of actions into our path and practice of developing the mind.
And as we study, learn and understand what those things are that nourish and denourish the hindrances, we will also once again be exposed to the whole range of disciplines that both Yoga and Buddhism teach us and ask us to implement and apply in our life.
In looking at our practice or development of the mind in this manner, we can have a better understanding and appreciation of what Yoga and Buddhism are asking us to do and see that their practice is not some other worldly and mystical experience but something that is very down to earth and based on common sense and wisdom.
It can be interesting to meet and find so many people who say that they are practitioners of Yoga or Buddhism who do not have any knowledge about the hindrances or feel that such a knowledge is unimportant or not needed by them.
Yoga and Buddhism were both developed as complete systems that bring about both mental and physical health and a development of the mind through the weakening of the unskillful and unwholesome and the development of the skillful and wholesome.
It is somewhat cumbersome for this change to take place if we have little or no knowledge about what those things are that block, obstruct and bar the development of the mind and what we can do to weaken these hindrances.
If we wish to understand more about the hindrances and their significance in our application and practice of Buddhist teachings and disciplines, we are referred to a great treatise written on them by Nyanaponika Thera entitled “The Five Mental Hindrances and their Conquest”.
This treatise is easily and freely available on the internet.
©2006 John C. Kimbrough
Freedom From Prison, Freedom From Drugs, Freedom From Defilements and Hindrances
We sometimes have a great interest in, and can even find a degree of enlightenment and insight when we see a movie that in some manner reflects our own life experiences.
For some it could be a war movie, while others might experience this in a movie about love, marriage, betrayal and divorce.
Recent movies on the events of September 11th, 2001 will awaken thoughts and feelings that will be shared by all Americans and many around the world.
One of the best movies that I have seen that affects me in the manner mentioned above is “The Shawshank Redemption”, a movie set in a prison in Maine during the 1940’s, 50’s, 60’s and 70’s.
In fact, the movie actually made me nostalgic for some of the experiences and friends that I had during a brief two and one half years that I spent in prison in Texas in the early seventies.
The movie accurately and compassionately depicts men sent to prison as being human beings who are capable of all of the emotions and feelings that all human beings have.
This does not mean that all of the men who are sent to prison should not be there or are good people and just misunderstood, but that we can all make mistakes out of greed, anger, or ignorance, sometimes only once in a way that hurts ourselves and others, and sometimes habitually with the same results.
It also shows us that men can show remorse, improve themselves and even though they do bad things they can have characteristics of loyalty and compassion.
One of the nicest days of my life was the day that I attained freedom from prison. It was a day that I looked forward to and felt a great deal of happiness to experience.
But the joy and happiness was short lived because then I had to embark on a real struggle, that being one to attain joy and happiness in living as a free man.
Freedom can be a real struggle because we are many times alone in our making the best of it, or beset with confusing and conflicting thoughts, feelings and impressions as we experience it.
So how did I deal with it?
I went back to a habit that I had before I went to prison and was partially responsible for me getting sent to prison, that being the use of drugs.
For the six years after my release from prison, even though I made progress in my life, work and relationships with other people, I habitually used drugs. These drugs were not of a heavy narcotic kind, but what we might call light or soft drugs and substances.
Even though they were widely available and accepted as being harmless in the environment that I lived in at the time, I could not see how they were hurting me or keeping me from achieving something greater in my life.
One night, alone and stoned, I awoke to the fact that my habitual use of drugs was something that I had not dealt with and stopped then and there. That was over 25 years ago.
The freedom from prison and the freedom from drugs was something that was attained in an instant.
This does not mean that the after affects of these experiences were things that could be instantly dealt with or set free from. Damage and long - term confusion can be done to the mind from being in prison or habitually using drugs.
In retrospect though, I realize that the time spent in prison was constructive, focused, balanced and productive, that there was something there to see that was worth seeing and learning from, whereas the years spent after that using drugs are for the most part a fog where it is hard to see clearly what was learned or gained from it.
For the last 15 years or so, I have been involved in the ongoing study and practice of Yoga and Buddhism. My initial interest was in Yoga and I gradually became more mindful about Buddhism, primarily because I lived in Thailand, a country that consists of a Buddhist culture and environment. In addition, my travels and trips to other countries in Asia, such as Sri Lanka, Laos, Mynamar, Bangladesh, India, Nepal, Hong Kong, Korea, Japan and China constantly exposed me to Buddhist environments.
The thing about being exposed to these environments and the Buddhist culture, images and icons then went along with them was that I did not think that I was really better understanding what Buddhism was all about.
That understanding came when I became more mindful about and interested in such a thing through the mental focus and balance that I achieved through Yoga.
Then I realized that learning about Buddhism required an intellectual study and a self-study that could be repetitive, difficult and painful at times.
Now, for a number of years, I have been engaged in a process of attaining freedom from the defilements and hindrances. It is not like gaining freedom from prison or drugs. It is an ongoing quest and does not happen in an instant or moment.
The mind and consciousness is a powerful force, much more powerful then being in prison or being addicted to drugs. Changing, purifying and redirecting it takes constant mindfulness and effort.
This mindfulness and effort manifests itself in different ways, such as through meditation and posture practice, making changes in who we associate with, and our habits regarding sleep, diet and leisure activities.
It also requires something much more difficult, that being changing our attitudes to other people so that instead of being judgmental or condemning we need to be understanding and compassionate.
Instead of being impatient and prone to anger, we need to be kind and charitable.
And instead of thinking that we are always right or the center of the universe, we have to listen to what other people say and see that they can be right and wise in their perceptions, thoughts, words and actions.
The states of mind and consciousness that create confusion, delusion, and suffering are as strong as any prison and more addictive then any drug.
The work required in order to denourish and weaken them requires daily energy, effort and mindfulness. The results of such an activity are well - worth the effort.
©2006 John C. Kimbrough
Hi John:
That is a moving story. I’m so glad we figured out a way for you to share your essays here without overrunning us. 
Here’s to redemption…
The guru is in you.
Yes, thanks for posting them.
John, you available for any questions?
Posted - Oct 01 2006 : 04:43:15 AM
The Hindrances to The Development of The Mind
Though many of us who are involved in a daily practice of Yoga and Buddhism like to think of our practice in terms of only one or two main actions and activities, such as meditation or posture practice, the major attribute of mind and consciousness that we want to both develop and practice is what is known as mindfulness.
We do need to practice meditation and postures in order to develop mindfulness, but then mindfulness becomes our major practice each day.
With mindfulness, we understand fully that it is not only meditation and posture practice that keeps us mindful, but also other things such as what we eat, when we eat and how much we eat, when we go to sleep and get up and what we do before and after that, and how we use our leisure time and what leisure activities we engage in.
Mindfulness in our day to day living also means that we know what thoughts, words and actions to engage in that bring enlightenment to both ourselves and others.
Mindfulness is also built on the study of the teachings of both Yoga and Buddhism, just as we would study accounting, engineering or medicine.
One of the most important teachings of both Yoga and Buddhism to learn, understanding and become fully mindful about is what is known as the hindrances. The hindrances are defined as those mental and physical states that block the development of the mind.
The study and understanding of them is important for three reasons. These are:
• The hindrances are rooted in the mental defilements and by being mindful about them and seeing them arise and fall, we are working on weakening and the eradication of the mental defilements
• The hindrances and the defilements work together to cause many of the mental, verbal, physical and behavioral ills of modern times, such as anxiety, anger, impatience, and abusive and disrespectful tendencies to ourselves and others
• In the study of the hindrances, we are also taught by men and women who did a lot of work before us as to what are those things that we do that nourish or strengthen them and what are the things that we can do to denourish or weaken them.
If we can understand these three points, especially the last one regarding what we do that nourishes and what we can do that denourishes the hindrances, we will have brought a very wise and powerful force and set of actions into our path and practice of developing the mind.
And as we study, learn and understand what those things are that nourish and denourish the hindrances, we will also once again be exposed to the whole range of disciplines that both Yoga and Buddhism teach us and ask us to implement and apply in our life.
In looking at our practice or development of the mind in this manner, we can have a better understanding and appreciation of what Yoga and Buddhism are asking us to do and see that their practice is not some other worldly and mystical experience but something that is very down to earth and based on common sense and wisdom.
It can be interesting to meet and find so many people who say that they are practitioners of Yoga or Buddhism who do not have any knowledge about the hindrances or feel that such a knowledge is unimportant or not needed by them.
Yoga and Buddhism were both developed as complete systems that bring about both mental and physical health and a development of the mind through the weakening of the unskillful and unwholesome and the development of the skillful and wholesome.
It is somewhat cumbersome for this change to take place if we have little or no knowledge about what those things are that block, obstruct and bar the development of the mind and what we can do to weaken these hindrances.
If we wish to understand more about the hindrances and their significance in our application and practice of Buddhist teachings and disciplines, we are referred to a great treatise written on them by Nyanaponika Thera entitled “The Five Mental Hindrances and their Conquest”.
This treatise is easily and freely available on the internet.
©2006 John C. Kimbrough
What Nourishes and Denourishes the Hindrances to Progress in Life, Buddhism and Yoga?
Yoga and Buddhist teachers, scholars and commentators will tell us that one of the most important teachings of these mind development and spiritual disciplines is that of the hindrances, those being the mental, verbal, physical and behavioral tendencies and states that obstruct progress in them.
It is also pointed out by knowledgeable teachers, scholars and commentators that these are the same things that can block progress in one’s life to greater personal satisfaction, joy, and material advancement and success.
An examination of the hindrances, whether in the Buddhist or Yoga context or outside of it will verify this view.
If we are doubtful people, doubt being one of these hindrances, how can we have or find the direction to improve ourselves and learn from and with others?
If we have tendencies to ill – will, another one of the hindrances, can we really cultivate a healthy, sharing and respectful relationship with others at home, at work and among our social circle?
And if we are chronically sluggish and lazy, still another one of the hindrances, can we really pursue in a wise and diligent manner anything that will bring us financial, material or joyful benefits or results?
So these teachings of both Yoga and Buddhism can have a practical usage in our life to both learn and study.
If we are going to do such a thing, whether in the context of our life or in the context of a broader and more in - depth application of Yoga and Buddhist teachings and disciplines, we will benefit when we better know and understand what those things are that nourish and strengthen these hindrances and what those things are that denourish and weaken these hindrances.
Many of these habits and routines that denourish and weaken the hindrances are already recognized as being things that we should do and not do in order to improve, maintain and have good mental and physical health, those being things such as not overeating, doing some exercise and getting some fresh air and sunshine each day and avoiding too much time being sedentary or watching television.
Other practices are more a part of the specific disciplines of Yoga and Buddhism, things such a meditation, Yoga posture practice and breathing techniques, and wisdom as regards what we eat, who we associate with and how we associate with them.
Below, in a summarized form, we present some of those things that can nourish the hindrances and some of the things that can denourish the hindrances.
Things that can nourish and strengthen the hindrances are:
• An obsessive or compulsive attention to beautiful or desirable objects
• Overeating
• Compulsive or impulsive shopping and an acquisition of material goods that are not needed or necessary to one’s life and existence
• Impatience
• An inability to listen to or understand others
• An inability to see the universality of life and the life experience
• A tendency to see oneself as being the center of the universe or better or more important then other people
• A pre-occupation with materialism and material and financial gain
• A lack of physical exercise during each day
• A lack of physical effort and exercise after eating
• Watching too much television
• Comparing oneself to other people
• Laziness
• The habitual and regular use of drugs, alcohol, nicotine and caffeine
• Sitting listlessly or not being involved in a constructive activity
Things that can denourish and weaken the hindrances are:
• Right Understanding and all of the steps and mental, verbal, physical and behavioral disciplines as put forth in The Noble Eightfold Path of Buddhism
• Non - violence in thought, word and action to others and oneself
• Austerity and simplicity in life and living
• Non – greed
• Honesty
• Non – stealing
• Self - study
• Mindfulness
• Concentration practice and activities that focus the mind
• Meditation
• Meditating on impure objects
• Meditating on the impurity of one’s own and another’s body
• The practice of Yoga postures and breathing techniques
• Guarding of the sense doors
• Moderation in eating
• Diligent study of the teachings and scriptures of Yoga and Buddhism
• Healthy friendships
• Healthy, suitable and respectful conversations
• Contentment with and appreciation for what one has and can experience each day
• Understanding that one may be and should be held accountable for their actions
• Devoting oneself to meditation on and the practice of loving kindness
• Joy and faith
• Energy and effort applied to purposeful activities and work
• Taking walks and doing exercise in the open air
• Participating in individual and group sports
• Planning one’s day
• Purposeful work
• An understanding of one’s intentions and motivations regarding their words and actions
To learn, understand and successfully implement some of these habits and routines may require that we have a teacher or attend classes with like - minded people who are on a like – minded endeavor, while others may be brought about just through our individual mindfulness, understanding, effort, strength and discipline.
Sometimes our present environment and the people that make it up do not have the mindfulness or energy to embark on such a thing or may even act as an obstacle to learning, understanding and applying these new and healthy habits and disciplines through their negativity or critical attitudes to them and anyone who embarks on making such a change in their life.
If we are around such people by choice or not, we need to understand what our objectives are in trying to learn new ways and make changes in our life, that being the be healthier, happier and wiser and stick with pursuing those objectives.
©2006 John C. Kimbrough
The Path to Purification is Paved with Pain
The objective of those who learn and practice either
Yoga or Buddhism is to purify the mind and
consciousness.
This state of mind purification can be and is defined
in other words and terms such as mind development,
liberation, freedom, wisdom, and enlightenment.
Regardless of what word or term we use, the state is
the same, that being a mind and consciousness that is
free from those states and tendencies which defile it
and lead to pain and suffering both within ourselves
and with or to those people that we interact with.
For those individuals who make a commitment to walking
on the path that leads to purification, much of that
what they may and will find on that path is that it is
paved with pain.
This pain manifests itself in various ways and at
various times.
Initial pain can come through learning those postures,
both therapeutic and meditative, that we use in order
to purify the body and mind and make them capable of
sitting for meditation.
Pain can also be experienced in the prolonged
stillness, steadiness and silence that meditation
requires of us.
These two aspects of what is involved in purification
alone may dissuade or stop many individuals from
pursuing this path with the interest, enthusiasm and
strength that is needed for success in such an
endeavor.
But there is other pain involved in this path also.
One is that when we have to exert self – discipline to
break away from those things that brought us sensual
pleasure in the past. This could be something such as
watching a favorite program on television, having some
extra food, a special dessert or eating as much as we
like, or engaging in some delicious and perhaps
abusive gossip about another person.
And still another source of pain, which can be equal
to or greater in its magnitude then the others is what
we start to see in ourselves regarding both the past
and the present.
We see the ignorance, the selfish and abusive
tendencies to others and how we have hurt ourselves
through our own thoughts, feelings and actions.
Some might ask, why should I put myself through such a
thing?
One reason is that there is joy in experiencing and
seeing the pain because the process of it in one works
to free us from it.
Those who walk this path experience an ongoing
development of purification and freedom and in that
there is joy, mindfulness, contentment, appreciation,
loving kindness, compassion, a greater understanding
and respect of and for others, focus, tranquility and
balance.
The point of all of this may be a number of things.
One is understand that the path to purification is
paved with pain in various forms and experiences.
Another is that it is worthwhile to walk this path and
that once we are firmly on it, it is hard to start to
disregard it or fall off of it.
Most will find that such a path, be it a Yoga or
Buddhist one, is the wisest and only worthwhile one
for them to walk in their life.
©2006 John C. Kimbrough
Seeing With What?
For some it is beneficial and perhaps even necessary to make a commitment to seeking out and embracing a path to live and walk on in life.
This writer has found that those individuals who make a mindful commitment to any religious or spiritual discipline tend to be happier and more understanding, compassionate and accepting about life and others then those who do not.
Of course, there can be individuals of any faith, religious background or spiritual persuasion who become extreme in their view and cross the line where they judge and condemn others instead of guide and love them, but it is hoped that they remain in a non – violent minority and eventually evolve to a higher state of understanding and practice of their beliefs.
Religions and spiritual disciplines provide us with the means to experience an ongoing evolution of one’s mind and consciousness in a positive, wise and wholesome direction and if we are not experiencing such an evolution, we may need to make some adjustments or changes in what it is we are studying and implementing into our lives.
The changes that we do experience when we understand and implement correctly the teachings and disciplines of our particular faith and spiritual practice should manifest themselves in a number of ways, one major one being in how we see others and the workings of the world.
Instead of seeing with fear, hostility or anger, we should be seeing with compassion, loving - kindness and understanding.
Instead of seeing others as people that we ignorantly think we are superior or inferior to in some manner, we should be seeing them with a mindfulness of their weakness and strengths, just as we are mindful about our own.
Instead of seeing them as people that we can exploit or use in some manner, we should be seeing them in terms of how we can assist them and grow with them in a mutually respectful way.
Yoga and Buddhism, and any religious or spiritual discipline and faith should allow us to see things within and outside of us with greater clarity and balance.
The characteristics of the evolving religious and spiritual practitioner should be and include things such as greater balance, compassion, energy, sustainable and sincere effort, loving – kindness, charity, joy, an ability to investigate things within and outside of oneself with enthusiasm and an open mind, humility, calmness in all things and a wise use of one’s free time.
Mindful and healthy religious and spiritual practitioners should not be condemning, criticizing or passing any kind of judgment on other people.
Clarity in one’s own mind and consciousness allows one to see the world and others with the same kind of clarity and that can only result in loving – kindness and compassion to all.
©2006 John C. Kimbrough