Zen Buddhist Practices – Egolessness
In our practice we often inquire, and sometimes experience, the no-self and/or egolessness. What is egolessness? Who and what do we think we are? Some say 
that when we die the essence but not the ego lives on into new experiences. Karma and re-birth are givens in this spiritual view. Our tissue and bones, all our atoms and molecules of body-mind decompose. Eventually we return to the earth as elements, carbon dioxide, and water. The mind is purely a biologically (bio-chemical) function of existence, of being in this world. It cannot be permanent, so neither can we. The mind is a n integration and response to experiences coming into us from our sense-doors. And the ego, well that goes away along with the rest of us. The confusion that sometimes exists about being alive in this contemporary world versus living on an another or other form/s is challenging to many people. The Buddha did not deny that we exist in this samsaric world; he placed greater emphasis, however, on our spiritual, moral, and ethical development. On his death-bed he reportedly noted to his followers that everything is transient, so personal attachment to anything (people, places, things, experiences) is not recommended. This is not nihilism, nor is it some form of adverse nothingness. He called to his followers to know their own true self, and to follow the dharma in all life’s experiences. If all things are impermanent, then so is our pain and suffering. And yes, so is our joy and happiness. When unhelpful thoughts and emotions dominate, take refuge in The Buddha, The Dharma, and The Sangha. So what does this imply in day-to-day challenges of living? Below I have noted a few Zen Buddhist practices that may be helpful to you – Buddhist or not.
- Stay in the present, breathe calmly, and prepare yourself to be present – to do what is required of you.
- Use RAIN – Recognize it is happening; Accept it; Investigate why now; and, be as close to no-self and/or egolessness as possible.
- Realize that your acceptance is not a passive form of being. It has energy. Energy of your mind, heart, mudra, and hara.
- Do your best to let go of I/Me/Mine and exist in the non-duality of it all. You are not alone! You are part of the great universe.
- Note to yourself that this moment of crisis or upheaval is simply another great opportunity to practice skillful living here, now.
- Once the anguish has passed, rest in and with yourself. Contemplate how these skillful means have helped you. Practice more!
- For more information refer to Okawa, R. (2007). The Challenge of Enlightenment. London, UK: Little Brown.
Anthony R. Quintiliani, PhD., LADC
From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton Sangha
Author of Mindful Happiness
understood the Damma (Dharma teaching) included the fading of passions. When Buddha asked about the monk’s sensory desires, all were reported as stressfully inconsistent. The Buddha reminded the monk that all experiences of senses and mind were subject to change, and change was impermanence – sometimes cessation leading to dissatisfaction. In his current situation, this was the monk’s own experiences of the self – who and what I am now.
may be sexual, physical, or emotional. This form of abuse is so destructive because the child has no cognitive/executive/verbal ways to understand and respond to the experience. The long-term bio-psycho-social-spiritual effects of PVT are quite difficult to treat effectively. One reason for this is that some therapist are determined to utilize their favorite approaches (mainly forms of pure talk-therapy and psychodynamic holding) despite the limited effectiveness that these forms of therapy results in. Still worse for the client is generic talk therapy, often a mixture of various talk-therapy components but no actual evidence-based method of helping. Remember it is our obligation to Do No Harm and to use therapeutic interventions beyond alliance that are effective. There may be moral if not ethical implications here.
outcomes. In the interest of research, of course other therapies have been found to be effective with trauma. To mention a few, these are EMDR, DBT, PET, and, Briere’s self-trauma therapy with slow, complete exposure work. MBSR and ACT may be helpful regarding emotional dysregulation in traumatic re-experiencing and self-empowerment. Of course effective attachment therapy with very specific object relations correctives is also helpful.
2500+ years ago. Thich Nhat Hanh added the importance of your breath, walking meditation, and half-smile; these realities also change your physiology. Jon Kabbat-Zinn added the importance of simply being present this moment, and making everything your teacher. The initial subtle changes are in anatomy and nervous tissue, then the brain takes over and the mind-body follows. So you have some very natural “best friends” to assist you in dealing with everyday challenges and suffering.
In line with the thousands of studies now available supporting the use of mindfulness-based interventions in depression, anxiety, chronic pain and addictions (via emotion regulation and interoception), this post will review recommended mindfulness interventions for trauma and PTSD. The post will note information from two recent books on this topic. Also recognize that meta-analytic research in 2004, 2010, and 2014 have found that mindfulness-based interventions improve depression, anxiety, chronic pain, and emotion regulation. These are common conditions co-occurring with addictions and trauma. Such interventions may be carried out as part of various Western therapies: cognitive, behavioral, cognitive-behavioral, dialectical-behavioral, and even psychodynamic.