By Jodi Lobozzo Aman
I find the concept that fears can be assessed as rational or irrational hilarious. Does this mean some fears are “valid” and other are not? How do we know which fears are legitimate, rational, right?
Say, your mother has cancer and you are afraid of her dying. Is that considered a rational anxiety, because she actually might die? Everybody is going to die. Fear of one’s mom dying is actually a fear of being afraid when mom is dying, or most accurately fear of not be able to handle the anxiety when mom dies. Is that rational?
Can you handle fear?
If behind all fears is the fear of fear, (an illusion) then ‘true fear’ is an oxymoron.
We mistakenly think some fear is “rational.” It is as if some fears have evidence and some don’t. Let me let you in on a secret: The evidence is an illusion. The meaning is construed to support the fear. “It could happen.” “You can’t trust yourself.” “It will be awful.” These are what the fear tells us, to get us to buy in. This doesn’t mean it is true! However, many of us get caught; hook, line and sinker. If you think about it, they may hold the energy of fear’s evidence, but they don’t really mean anything.
Conversation with Irrational Fear
“You have to do this or else.” Fear says.
Or else what?
“Or else something bad will happen.”
What, what will happen?
“Something real bad. You will hate it. It will be awful.”
Damned if we know and fear doesn’t tell us. The evasiveness is part of the PR plan to hold the market on our lives. Evasiveness is fears trademark. The mystery of it gives it power.
Twelve year old Samantha came to see me for therapy. She’s experienced many losses over the last few years. Her younger sister was hospitalized from a life threatening illness that left her permanently disabled. Both her maternal grandparents died within a few months of each other. Her parents got separated and divorced. And her mother had gone through her own bout of breast cancer, incurring surgeries, radiation and chemotherapy treatments. Though all of this, Samantha remained calm and engaged in life and school. Now it is one year since any tragedies, and she began to feel excessively anxious in school, needing to call her mother several times during the school day. She was worried about her mother dying by the cancer returning, getting kidnapped, ‘just stopping breathing’ or getting into a car accident.
Many family members were curious how she was strong through the troubling times, only to be immobilized once everything was peaceful. Her school counselor, who had been supporting her, offered the following explanation: You were young before and did not understand the serious nature of the events when they were happening. Now you understand and that is why you are afraid.
Oh no! I thought. This comment might not sound too fatuous off hand. However, I propose that it elevated Samantha’s anxiety to a truth status: Now you are smart enough to know you are supposed to be afraid. You should be afraid of these things. Fearing these things is right, you were just too stupid before.
Not helpful. It constructed the anxiety as “rational,” associating it with being more mature, more knowledgeable and, I hate to say it, more normal. This confirmed anxiety for her, making matters worse. Irrational and rational are just meanings we make to chide or justify ourselves. One more way to assess we are on or off track. It is judgment plain and simple and it is one more way to keep us attached to anxiety. Do any of you want to be attached to anxiety? I don’t! Treatment needs to deconstruct that “We should be afraid.”
Fear is Not Rational or Irrational: Fear is Relative
What is apparent is that fear is relative. It is not real or imagined; logical or illogical; rational or irrational; valid or invalid. Fear is just an experience. It may be an intense experience and have many unappreciated effects on our lives. But, the good news is, we can change it.
Next time ask fear and anxiety: What is the worst that can happen?
Thursday, March 29, 2012
Thursday, March 8, 2012
Dalai Lama Teaching: Training the Mind: Verse 1
With a determination to achieve the highest aim
For the benefit of all sentient beings
Which surpasses even the wish-fulfilling gem,
May I hold them dear at all times.
These four lines are about cultivating a sense of holding dear all other sentient beings. The main point this verse emphasizes is to develop an attitude that enables you to regard other sentient beings as precious, much in the manner of precious jewels. The question could be raised, "Why do we need to cultivate the thought that other sentient beings are precious and valuable?"
In one sense, we can say that other sentient beings are really the principal source of all our experiences of joy, happiness, and prosperity, and not only in terms of our day-to-day dealings with people. We can see that all the desirable experiences that we cherish or aspire to attain are dependent upon cooperation and interaction with other sentient beings. It is an obvious fact. Similarly, from the point of view of a practitioner on the path, many of the high levels of realization that you gain and the progress you make on your spiritual journey are dependent upon cooperation and interaction with other sentient beings. Furthermore, at the resultant state of buddhahood, the truly compassionate activities of a buddha can come about spontaneously without any effort only in relation to sentient beings, because they are the recipients and beneficiaries of those enlightened activities. So one can see that other sentient beings are, in a sense, the true source of our joy, prosperity, and happiness. Basic joys and comforts of life such as food, shelter, clothing, and companionship are all dependent upon other sentient beings, as is fame and renown. Our feelings of comfort and sense of security are dependent upon other people's perceptions of us and their affection for us. It is almost as if human affection is the very basis of our existence. Our life cannot start without affection, and our sustenance, proper growth, and so on all depend on it. In order to achieve a calm mind, the more you have a sense of caring for others, the deeper your satisfaction will be. I think that the very moment you develop a sense of caring, others appear more positive. This is because of your own attitude. On the other hand, if you reject others, they will appear to you in a negative way. Another thing that is quite clear to me is that the moment you think only of yourself, the focus of your whole mind narrows, and because of this narrow focus uncomfortable things can appear huge and bring you fear and discomfort and a sense of feeling overwhelmed by misery. The moment you think of others with a sense of caring, however, your mind widens. Within that wider angle, your own problems appear to be of no significance, and this makes a big difference. If you have a sense of caring for others, you will manifest a kind of inner strength in spite of your own difficult situations and problems. With this strength, your problems will seem less significant and bothersome. By going beyond your own problems and taking care of others, you gain inner strength, self-confidence, courage, and a greater sense of calm. This is a clear example of how one's way of thinking can really make a difference.
The Guide to the Bodhisattva's Way of Life (Bodhicaryavatara) says that there is a phenomenological difference between the pain that you experience when you take someone else's pain upon yourself and the pain that comes directly from your own pain and suffering. In the former, there is an element of discomfort because you are sharing the other's pain; however, as Shantideva points out, there is also a certain amount of stability because, in a sense, you are voluntarily accepting that pain. In the voluntary participation in other's suffering there is strength and a sense of confidence. But in the latter case, when you are undergoing your own pain and suffering, there is an element of involuntariness, and because of the lack of control on your part, you feel weak and completely overwhelmed. In the Buddhist teachings on altruism and compassion, certain expressions are used such as "One should disregard one's own well-being and cherish other's well-being." It is important to understand these statements regarding the practice of voluntarily sharing someone else's pain and suffering in their proper context. The fundamental point is that if you do not have the capacity to love yourself, then there is simply no basis on which to build a sense of caring toward others. Love for yourself does not mean that you are indebted to yourself. Rather, the capacity to love oneself or be kind to oneself should be based on a very fundamental fact of human existence: that we all have a natural tendency to desire happiness and avoid suffering. Once this basis exists in relation to oneself, one can extend it to other sentient beings. Therefore, when we find statements in the teachings such as "Disregard your own well-being and cherish the well-being of others," we should understand them in the context of training yourself according to the ideal of compassion. This is important if we are not to indulge in self-centered ways of thinking that disregard the impact of our actions on other sentient beings. As I said earlier, we can develop an attitude of considering other sentient beings as precious in the recognition of the part their kindness plays in our own experience of joy, happiness, and success. This is the first consideration. The second consideration is as follows: through analysis and contemplation you will come to see that much of our misery, suffering, and pain really result from a self-centered attitude that cherishes one's own well-being at the expense of others, whereas much of the joy, happiness, and sense of security in our lives arise from thoughts and emotions that cherish the well-being of other sentient beings. Contrasting these two forms of thought and emotion convinces us of the need to regard other's well-being as precious.
There is another fact concerning the cultivation of thoughts and emotions that cherish the well-being of others: one's own self-interest and wishes are fulfilled as a by-product of actually working for other sentient beings. As Je Tsong Khapa points out in his Great Exposition of the Path to Enlightenment (Lamrim Chenmo), "the more the practitioner engages in activities and thoughts that are focused and directed toward the fulfillment of others' well-being, the fulfillment or realization of his or her own aspiration will come as a by-product without having to make a separate effort." Some of you may have actually heard the remark, which I make quite often, that in some sense the bodhisattvas, the compassionate practitioners of the Buddhist path, are wisely selfish people, whereas people like ourselves are the foolishly selfish. We think of ourselves and disregard others, and the result is that we always remain unhappy and have a miserable time. The time has come to think more wisely, hasn't it? This is my belief. At some point the question comes up, "Can we really change our attitude?"
My answer on the basis of my little experience is, without hesitation, "Yes!" This is quite clear to me. The thing that we call "mind" is quite peculiar. Sometimes it is very stubborn and very difficult to change. But with continuous effort and with conviction based on reason, our minds are sometimes quite honest. When we really feel that there is some need to change, then our minds can change. Wishing and praying alone will not transform your mind, but with conviction and reason, reason based ultimately on your own experience, you can transform your mind. Time is quite an important factor here, and with time our mental attitudes can certainly change. One point I should make here is that some people, especially those who see themselves as very realistic and practical, are too realistic and obsessed with practicality. They may think, "This idea of wishing for the happiness of all sentient beings and this idea of cultivating thoughts of cherishing the well-being of all sentient beings are unrealistic and too idealistic. They don't contribute in any way to the transformation of one's mind or to attaining some kind of mental discipline because they are completely unachievable." Some people may think in these terms and feel that perhaps a more effective approach would be to begin with a close circle of people with whom one has direct interaction. They think that later one can expand and increase the parameters. They feel there is simply no point in thinking about all sentient beings since there is an infinite number of them. They may conceivably feel some kind of connection with their fellow human beings on this planet, but they feel that the infinite sentient beings in the multiple world systems and universes have nothing to do with their own experience as an individual. They may ask, "What point is there in trying to cultivate the mind that tries to include within its sphere every living being?" In a way that may be a valid objection, but what is important here is to understand the impact of cultivating such altruistic sentiments.
The point is to try to develop the scope of one's empathy in such a way that it can extend to any form of life that has the capacity to feel pain and experience happiness. It is a matter of defining a living organism as a sentient being. This kind of sentiment is very powerful, and there is no need to be able to identify, in specific terms, with every single living being in order for it to be effective. Take, for example, the universal nature of impermanence. When we cultivate the thought that things and events are impermanent, we do not need to consider every single thing that exists in the universe in order for us to be convinced of impermanence. That is not how the mind works. So it is important to appreciate this point.
In the first verse, there is an explicit reference to the agent "I": "May I always consider others precious." Perhaps a brief discussion on the Buddhist understanding of what this "I" is referring to might be helpful at this stage. Generally speaking, no one disputes that people--you, me, and others--exist. We do not question the existence of someone who undergoes the experience of pain. We say, "I see such-and-such" and "I hear such-and-such," and we constantly use the first-person pronoun in our speech. There is no disputing the existence of the conventional level of "self" that we all experience in our day-to-day life. Questions arise, however, when we try to understand what that "self" or "I" really is. In probing these questions we may try to extend the analysis a bit beyond day-to-day life--we may, for example, recollect ourselves in our youth. When you have a recollection of something from your youth, you have a close sense of identification with the state of the body and your sense of "self" at that age. When you were young, there was a "self." When you get older there is a "self." There is also a "self" that pervades both stages. An individual can recollect his or her experiences of youth. An individual can think about his or her experiences of old age, and so on. We can see a close identification with our bodily states and sense of "self," our "I" consciousness. Many philosophers and, particularly, religious thinkers have sought to understand the nature of the individual, that "self" or "I," which maintains its continuity across time. This has been especially important within the Indian tradition. The non-Buddhist Indian schools talk about atman, which is roughly translated as "self" or "soul"; and in other non-Indian religious traditions we hear discussion about the "soul" of the being and so on. In the Indian context, atman has the distinct meaning of an agent that is independent of the empirical facts of the individual. In the Hindu tradition, for example, there is a belief in reincarnation, which has inspired a lot of debate. I have also found references to certain forms of mystical practice in which a consciousness or soul assumes the body of a newly dead person. If we are to make sense of reincarnation, if we are to make sense of a soul assuming another body, then some kind of independent agent that is independent of the empirical facts of the individual must be posited. On the whole, non-Buddhist Indian schools have more or less come to the conclusion that the "self" really refers to this independent agent or atman. It refers to what is independent of our body and mind. Buddhist traditions on the whole have rejected the temptation to posit a "self," an atman, or a soul that is independent of our body and mind. Among Buddhist schools there is consensus on the point that "self" or "I" must be understood in terms of the aggregation of body and mind. But as to what, exactly, we are referring when we say "I" or "self," there has been divergence of opinion even among Buddhist thinkers. Many Buddhist schools maintain that in the final analysis we must identify the "self" with the consciousness of the person. Through analysis, we can show how our body is a kind of contingent fact and that what continues across time is really a being's consciousness.
Of course, other Buddhist thinkers have rejected the move to identify "self" with consciousness. Buddhist thinkers such as Buddhapalita and Chandrakirti have rejected the urge to seek some kind of eternal, abiding, or enduring "self." They have argued that following that kind of reasoning is, in a sense, succumbing to the ingrained need to grasp at something. An analysis of the nature of "self" along these lines will yield nothing because the quest involved here is metaphysical; it is a quest for a metaphysical self in which, Buddhapalita and Chandrakirti argue, we are going beyond the domain of the understanding of everyday language and everyday experience. Therefore "self," person, and agent must be understood purely in terms of how we experience our sense of "self." We should not go beyond the level of the conventional understanding of "self" and person. We should develop an understanding of our existence in terms of our bodily and mental existence so that "self" and person are in some sense understood as designations dependent upon mind and body. Chandrakirti used the example of a chariot in his Guide to the Middle Way (Madhyamakavatara).When you subject the concept of chariot to analysis, you are never going to find some kind of metaphysically or substantially real chariot that is independent of the parts that constitute the chariot. But this does not mean the chariot does not exist. Similarly, when we subject "self," the nature of "self," to such analysis, we cannot find a "self" independent of the mind and body that constitutes the existence of the individual or the being. This understanding of the "self" as a dependently originated being must also be extended to our understanding of other sentient beings. Other sentient beings are, once again, designations that are dependent upon bodily and mental existence. Bodily and mental existence is based on the aggregates, which are the psychophysical constituents of beings.
For the rest of teh verses cut and paste the following link into your browser: http://dalailama.com/teachings/training-the-mind/verse-1
For the benefit of all sentient beings
Which surpasses even the wish-fulfilling gem,
May I hold them dear at all times.
These four lines are about cultivating a sense of holding dear all other sentient beings. The main point this verse emphasizes is to develop an attitude that enables you to regard other sentient beings as precious, much in the manner of precious jewels. The question could be raised, "Why do we need to cultivate the thought that other sentient beings are precious and valuable?"
In one sense, we can say that other sentient beings are really the principal source of all our experiences of joy, happiness, and prosperity, and not only in terms of our day-to-day dealings with people. We can see that all the desirable experiences that we cherish or aspire to attain are dependent upon cooperation and interaction with other sentient beings. It is an obvious fact. Similarly, from the point of view of a practitioner on the path, many of the high levels of realization that you gain and the progress you make on your spiritual journey are dependent upon cooperation and interaction with other sentient beings. Furthermore, at the resultant state of buddhahood, the truly compassionate activities of a buddha can come about spontaneously without any effort only in relation to sentient beings, because they are the recipients and beneficiaries of those enlightened activities. So one can see that other sentient beings are, in a sense, the true source of our joy, prosperity, and happiness. Basic joys and comforts of life such as food, shelter, clothing, and companionship are all dependent upon other sentient beings, as is fame and renown. Our feelings of comfort and sense of security are dependent upon other people's perceptions of us and their affection for us. It is almost as if human affection is the very basis of our existence. Our life cannot start without affection, and our sustenance, proper growth, and so on all depend on it. In order to achieve a calm mind, the more you have a sense of caring for others, the deeper your satisfaction will be. I think that the very moment you develop a sense of caring, others appear more positive. This is because of your own attitude. On the other hand, if you reject others, they will appear to you in a negative way. Another thing that is quite clear to me is that the moment you think only of yourself, the focus of your whole mind narrows, and because of this narrow focus uncomfortable things can appear huge and bring you fear and discomfort and a sense of feeling overwhelmed by misery. The moment you think of others with a sense of caring, however, your mind widens. Within that wider angle, your own problems appear to be of no significance, and this makes a big difference. If you have a sense of caring for others, you will manifest a kind of inner strength in spite of your own difficult situations and problems. With this strength, your problems will seem less significant and bothersome. By going beyond your own problems and taking care of others, you gain inner strength, self-confidence, courage, and a greater sense of calm. This is a clear example of how one's way of thinking can really make a difference.
The Guide to the Bodhisattva's Way of Life (Bodhicaryavatara) says that there is a phenomenological difference between the pain that you experience when you take someone else's pain upon yourself and the pain that comes directly from your own pain and suffering. In the former, there is an element of discomfort because you are sharing the other's pain; however, as Shantideva points out, there is also a certain amount of stability because, in a sense, you are voluntarily accepting that pain. In the voluntary participation in other's suffering there is strength and a sense of confidence. But in the latter case, when you are undergoing your own pain and suffering, there is an element of involuntariness, and because of the lack of control on your part, you feel weak and completely overwhelmed. In the Buddhist teachings on altruism and compassion, certain expressions are used such as "One should disregard one's own well-being and cherish other's well-being." It is important to understand these statements regarding the practice of voluntarily sharing someone else's pain and suffering in their proper context. The fundamental point is that if you do not have the capacity to love yourself, then there is simply no basis on which to build a sense of caring toward others. Love for yourself does not mean that you are indebted to yourself. Rather, the capacity to love oneself or be kind to oneself should be based on a very fundamental fact of human existence: that we all have a natural tendency to desire happiness and avoid suffering. Once this basis exists in relation to oneself, one can extend it to other sentient beings. Therefore, when we find statements in the teachings such as "Disregard your own well-being and cherish the well-being of others," we should understand them in the context of training yourself according to the ideal of compassion. This is important if we are not to indulge in self-centered ways of thinking that disregard the impact of our actions on other sentient beings. As I said earlier, we can develop an attitude of considering other sentient beings as precious in the recognition of the part their kindness plays in our own experience of joy, happiness, and success. This is the first consideration. The second consideration is as follows: through analysis and contemplation you will come to see that much of our misery, suffering, and pain really result from a self-centered attitude that cherishes one's own well-being at the expense of others, whereas much of the joy, happiness, and sense of security in our lives arise from thoughts and emotions that cherish the well-being of other sentient beings. Contrasting these two forms of thought and emotion convinces us of the need to regard other's well-being as precious.
There is another fact concerning the cultivation of thoughts and emotions that cherish the well-being of others: one's own self-interest and wishes are fulfilled as a by-product of actually working for other sentient beings. As Je Tsong Khapa points out in his Great Exposition of the Path to Enlightenment (Lamrim Chenmo), "the more the practitioner engages in activities and thoughts that are focused and directed toward the fulfillment of others' well-being, the fulfillment or realization of his or her own aspiration will come as a by-product without having to make a separate effort." Some of you may have actually heard the remark, which I make quite often, that in some sense the bodhisattvas, the compassionate practitioners of the Buddhist path, are wisely selfish people, whereas people like ourselves are the foolishly selfish. We think of ourselves and disregard others, and the result is that we always remain unhappy and have a miserable time. The time has come to think more wisely, hasn't it? This is my belief. At some point the question comes up, "Can we really change our attitude?"
My answer on the basis of my little experience is, without hesitation, "Yes!" This is quite clear to me. The thing that we call "mind" is quite peculiar. Sometimes it is very stubborn and very difficult to change. But with continuous effort and with conviction based on reason, our minds are sometimes quite honest. When we really feel that there is some need to change, then our minds can change. Wishing and praying alone will not transform your mind, but with conviction and reason, reason based ultimately on your own experience, you can transform your mind. Time is quite an important factor here, and with time our mental attitudes can certainly change. One point I should make here is that some people, especially those who see themselves as very realistic and practical, are too realistic and obsessed with practicality. They may think, "This idea of wishing for the happiness of all sentient beings and this idea of cultivating thoughts of cherishing the well-being of all sentient beings are unrealistic and too idealistic. They don't contribute in any way to the transformation of one's mind or to attaining some kind of mental discipline because they are completely unachievable." Some people may think in these terms and feel that perhaps a more effective approach would be to begin with a close circle of people with whom one has direct interaction. They think that later one can expand and increase the parameters. They feel there is simply no point in thinking about all sentient beings since there is an infinite number of them. They may conceivably feel some kind of connection with their fellow human beings on this planet, but they feel that the infinite sentient beings in the multiple world systems and universes have nothing to do with their own experience as an individual. They may ask, "What point is there in trying to cultivate the mind that tries to include within its sphere every living being?" In a way that may be a valid objection, but what is important here is to understand the impact of cultivating such altruistic sentiments.
The point is to try to develop the scope of one's empathy in such a way that it can extend to any form of life that has the capacity to feel pain and experience happiness. It is a matter of defining a living organism as a sentient being. This kind of sentiment is very powerful, and there is no need to be able to identify, in specific terms, with every single living being in order for it to be effective. Take, for example, the universal nature of impermanence. When we cultivate the thought that things and events are impermanent, we do not need to consider every single thing that exists in the universe in order for us to be convinced of impermanence. That is not how the mind works. So it is important to appreciate this point.
In the first verse, there is an explicit reference to the agent "I": "May I always consider others precious." Perhaps a brief discussion on the Buddhist understanding of what this "I" is referring to might be helpful at this stage. Generally speaking, no one disputes that people--you, me, and others--exist. We do not question the existence of someone who undergoes the experience of pain. We say, "I see such-and-such" and "I hear such-and-such," and we constantly use the first-person pronoun in our speech. There is no disputing the existence of the conventional level of "self" that we all experience in our day-to-day life. Questions arise, however, when we try to understand what that "self" or "I" really is. In probing these questions we may try to extend the analysis a bit beyond day-to-day life--we may, for example, recollect ourselves in our youth. When you have a recollection of something from your youth, you have a close sense of identification with the state of the body and your sense of "self" at that age. When you were young, there was a "self." When you get older there is a "self." There is also a "self" that pervades both stages. An individual can recollect his or her experiences of youth. An individual can think about his or her experiences of old age, and so on. We can see a close identification with our bodily states and sense of "self," our "I" consciousness. Many philosophers and, particularly, religious thinkers have sought to understand the nature of the individual, that "self" or "I," which maintains its continuity across time. This has been especially important within the Indian tradition. The non-Buddhist Indian schools talk about atman, which is roughly translated as "self" or "soul"; and in other non-Indian religious traditions we hear discussion about the "soul" of the being and so on. In the Indian context, atman has the distinct meaning of an agent that is independent of the empirical facts of the individual. In the Hindu tradition, for example, there is a belief in reincarnation, which has inspired a lot of debate. I have also found references to certain forms of mystical practice in which a consciousness or soul assumes the body of a newly dead person. If we are to make sense of reincarnation, if we are to make sense of a soul assuming another body, then some kind of independent agent that is independent of the empirical facts of the individual must be posited. On the whole, non-Buddhist Indian schools have more or less come to the conclusion that the "self" really refers to this independent agent or atman. It refers to what is independent of our body and mind. Buddhist traditions on the whole have rejected the temptation to posit a "self," an atman, or a soul that is independent of our body and mind. Among Buddhist schools there is consensus on the point that "self" or "I" must be understood in terms of the aggregation of body and mind. But as to what, exactly, we are referring when we say "I" or "self," there has been divergence of opinion even among Buddhist thinkers. Many Buddhist schools maintain that in the final analysis we must identify the "self" with the consciousness of the person. Through analysis, we can show how our body is a kind of contingent fact and that what continues across time is really a being's consciousness.
Of course, other Buddhist thinkers have rejected the move to identify "self" with consciousness. Buddhist thinkers such as Buddhapalita and Chandrakirti have rejected the urge to seek some kind of eternal, abiding, or enduring "self." They have argued that following that kind of reasoning is, in a sense, succumbing to the ingrained need to grasp at something. An analysis of the nature of "self" along these lines will yield nothing because the quest involved here is metaphysical; it is a quest for a metaphysical self in which, Buddhapalita and Chandrakirti argue, we are going beyond the domain of the understanding of everyday language and everyday experience. Therefore "self," person, and agent must be understood purely in terms of how we experience our sense of "self." We should not go beyond the level of the conventional understanding of "self" and person. We should develop an understanding of our existence in terms of our bodily and mental existence so that "self" and person are in some sense understood as designations dependent upon mind and body. Chandrakirti used the example of a chariot in his Guide to the Middle Way (Madhyamakavatara).When you subject the concept of chariot to analysis, you are never going to find some kind of metaphysically or substantially real chariot that is independent of the parts that constitute the chariot. But this does not mean the chariot does not exist. Similarly, when we subject "self," the nature of "self," to such analysis, we cannot find a "self" independent of the mind and body that constitutes the existence of the individual or the being. This understanding of the "self" as a dependently originated being must also be extended to our understanding of other sentient beings. Other sentient beings are, once again, designations that are dependent upon bodily and mental existence. Bodily and mental existence is based on the aggregates, which are the psychophysical constituents of beings.
For the rest of teh verses cut and paste the following link into your browser: http://dalailama.com/teachings/training-the-mind/verse-1
Backpacking: Sespe Hot Springs
Sespe Wilderness, California
Not far from the skate parks in Ventura sits a lonely, boulder-strewn valley patrolled by circling condors and peppered with bubbling springs. Put aside your Tinseltown stereotypes: This is raw, unspoiled country. The Sespe is the last free-flowing river in Southern California. The 219,700-acre wilderness, which also encompasses the 53,000-acre Sespe Condor Sanctuary, is the heart of the largest core of roadless land abutting a U.S. metropolis.
The 18-mile hike to Sespe Hot Springs starts at the Piedra Blanca Trailhead and climbs over smooth river stones, past numerous cool-water swimming holes (sometimes filled with steelhead trout), and shapely sandstone cliffs. Do it in one long day or two shorter ones, stopping to camp at 8.5 miles near 108°F Willett Hot Springs (which can be crowded on weekends). Claim the first-come, first-served cabin or one of a dozen free tent spots, and tackle the next 10 miles the next day. By the time you reach Sespe's pools you'll be ready for another soak. Just remember that these waters top out at 190°F: It takes buckets of runoff to cool them, but once they're bearable you can float until you prune, watching resident bighorn sheep that often graze nearby.
Getting There
From Ojai, go 25 miles north on CA 33 to the Rose Valley turnoff. Turn right, and drive until you reach the Piedra Blanca Trailhead. Sespe Hot Springs UTM: 11S 0316774E 3830569N
Info
Ojai Ranger District, Los Padres National Forest. (805) 646-4348; www.fs.fed.us/r5/lospadres. For the best route, consult the Sespe Wilderness Trail Map ($9; tomharrisonmaps.com).
Season
Spring, when streams are running and fairy dusters bloom on the hillsides. Winter's good too, as long as the road isn't closed due to snowfall. Fall can be perfect: crisp or beautifully balmy. Summer's just too hot.
Not far from the skate parks in Ventura sits a lonely, boulder-strewn valley patrolled by circling condors and peppered with bubbling springs. Put aside your Tinseltown stereotypes: This is raw, unspoiled country. The Sespe is the last free-flowing river in Southern California. The 219,700-acre wilderness, which also encompasses the 53,000-acre Sespe Condor Sanctuary, is the heart of the largest core of roadless land abutting a U.S. metropolis.
The 18-mile hike to Sespe Hot Springs starts at the Piedra Blanca Trailhead and climbs over smooth river stones, past numerous cool-water swimming holes (sometimes filled with steelhead trout), and shapely sandstone cliffs. Do it in one long day or two shorter ones, stopping to camp at 8.5 miles near 108°F Willett Hot Springs (which can be crowded on weekends). Claim the first-come, first-served cabin or one of a dozen free tent spots, and tackle the next 10 miles the next day. By the time you reach Sespe's pools you'll be ready for another soak. Just remember that these waters top out at 190°F: It takes buckets of runoff to cool them, but once they're bearable you can float until you prune, watching resident bighorn sheep that often graze nearby.
Getting There
From Ojai, go 25 miles north on CA 33 to the Rose Valley turnoff. Turn right, and drive until you reach the Piedra Blanca Trailhead. Sespe Hot Springs UTM: 11S 0316774E 3830569N
Info
Ojai Ranger District, Los Padres National Forest. (805) 646-4348; www.fs.fed.us/r5/lospadres. For the best route, consult the Sespe Wilderness Trail Map ($9; tomharrisonmaps.com).
Season
Spring, when streams are running and fairy dusters bloom on the hillsides. Winter's good too, as long as the road isn't closed due to snowfall. Fall can be perfect: crisp or beautifully balmy. Summer's just too hot.
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