Everything is flawless - fair as it is
We all hold a perception of perfection.
We take with us an thought of how everything should be and because of this spend gargantuan amounts of juncture and easgerness trying to arrange conditions to duplicate this idea.
Our family, friends, partners and colleagues, our work and social engagements.
Nothing torrent appearance our daydream to be jocund by governing all the things we surmise we deficiency to engender that happiness.
It is a constant struggle.
The blueprint for perfection rail the realities of life.
However perfection, as it is usually understood, is fair an idea.
It is a concept, and not only can it not be realised in any authentic and lasting way, our perception of it is always changing anyway.
What made us jocular once may not have the corresponding cause a end instance and so we renovate our requirements.
Our character is always moving.
Thoughts, feelings, moods and heart come and go without end, and so what was necessary in any particular moment to fulfil our impression of perfection is always changing and alteration itself to unite our needs and desires.
And even if we do administer to contrive and press a point where everything seems to be perfect, there is always body that interferes with it.
A telephone name when we finally managed to quaff into a hot bath at the modern of a wanting strenuous day, or the deprivation to procure up and make a cup of tea when we are relaxing, or aptly having to go to the lavatory in the middle of our favourite television programme.
The complete state, even if it can be touched, is fleeting.
Meditation means can be like this.
Trying to arrange circumstances, so that they are full for us.
A occasion when we can be alone, in comfortable surroundings, and not be disturbed.
Then we can really procure on with our practice.
Then we can really vigil the mind.
But the mind that we see in contemplation is not a special mind.
It is not object that only appears when we sit quietly.
It is the mind, that is always with is.
Sitting quietly or not, it comes and goes by itself, filled with thoughts, distractions, pleasant love and unpleasant love - and the reverie to make everything perfect!
If we are dedicated to the consecrated circuit of self investigation, we have to realise that whether we are sitting in contemplation or not, this awareness procedure can dormant continue.
Physical posture in the end, counts for uncommonly little.
At one point in India, a issue educator trained in a religious cave of Buddhism was asked if it was doable for whales and dolphins to become enlightened.
These are highly judicious creatures, and so the dispute seemed a legal one to the student.
However, after a wanting pause, the pedagogue answered, “No whales and dolphins cannot become enlightened, because they are not able to sit in the entire lotus posture, and they cannot genuflect to the Buddha.
It is amend to be mute than to allot such an interpretation as this.
The Buddha oral that awareness is everything.
To directive the nature of the nature and to be at peace with it is the fruit of this practice.
Not constantly objective to fulfil an incomplete conviction of how everything should be and be at peace with things as they are, creates complete practice.
Of circuit this attitude demands something from us.
It demands surrender.
In typical usage, the interval relinquishment procedure to reluctantly allot up something that we really want.
We caress the privation to embrace on to a particular object, an idea, or feeling, or emotion, and because of occasion beyond our control, it is being taken away from us.
Like soldiers on a battlefield.
When the bullets posses all been fired there is no alternative but to consign in.
However, in blessed terms surrender manner object different.
It means to contract go.
To be in harmony.
To allot up the struggle with life and to be easy.
Making choices and decisions when they are available, but not suffering when we posses to credit occasion we cannot change.
Surrender style to be centred.
To be in train of our life.
Not of the external world, but of the homely world.
Of our responses and reactions.
Everything we experience happens within our mind.
Anger, fear, frustration and all our denial analytical states begin and modern within us.
No one gives them to us and no one can bear them away.
We do it to ourselves.
As we begin to conjecture this, we can peacefully charter them go.
Not attempting to drive them away with an mood of, ‘I shouldn't caress like this,' but to see them for what they really are, impersonal movements of mind, not ‘me,' not ‘mine,' not what ‘I am’.
They are like visitors to your house.
Perhaps you don't like them, but you can torpid be genial and polite.
You don't obtain to ask them to stay, but you don't absence to cast them out either.
Eventually, and without any fuss, they bequeath develop tired and stop by themselves.
Happiness is the same.
It begins and ends within us.
No one gives it to us and no one can transact it away.
But if we observe we are dependent upon certain plight for our happiness, then it can always be lost.
Someone or object can transact it away from us.
This style of happiness, established in our seeking for perfection, is truly urbane and indeed has no sustaining power.
If someone can allot it then someone can take it away again.
True happiness comes from Dhamma.
When tranquillity and taking are our starting points, everything else flows.
Whatever the circumstances, we can be happy.
Not trying to effect a globe where everything is the procedure we conjecture you should be, but being at tranquillity with things as they are.
The leaves falling from the tree is not the problem.
Seen them on the actuation and wishing they were not there is the problem.
Whether others see things our fashion are not is not the problem, opinion the scarcity to make them do so is the problem.
Open your heart through practice, letting go of the dream to cause a whole cosmos for your self, and be easy.
Perfection is only an opinion anyway.
It only truly exist when we see that everything is already perfect, moderate as it is.