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.
cognition, emotion, behavior and sensory contact with all phenomena are fully engaged in evaluation of everything: did I get what I wanted and avoid suffering for now or not? This is the hedonic treadmill of lived attachment and avoidance. Cognitive-Behavioral analytics ends up in the same place over and over again: short-term pleasure (getting what I want for now) and longer-term suffering (fear of losing it or being involved in more emotional pain). This state of constant seeking (how many “likes” do I have?) tricks us into thinking that this time, it will work. We seek safety, security, and various forms of wealth; we expect to achieve these goals and to avoid as much suffering as possible. This is impossible, since the seeking and attaching itself eventually causes more personal suffering. We humans have very short memories when it comes to the realities of pleasure and pain, happiness and suffering. Our emotional striving to be perfect and get ahead often leave us with just more desire. The sad fact is that no matter how successful we are in accumulating all the goodies, we tend to continue our suffering sometimes in different forms.
self. It does not change even when the content of experience does change. Become your observing self in a state of pure awareness without judging or evaluating. In the evolutionary process, clinging is one of the most primal actions. The “vapor of thoughts” along with strong attachment clinging causes our norms to be related to our false self – with its entitlement, feeling special as a defense, greed, anger, even hatred. Just STOP all of this process as much as you can; focus on who/what you are at the deepest most spiritual levels. Who am I is the eternal and most important question. As you meditate and do yoga, concentrate on radically accepting everything that has happened to you and may still be happening to you. This does not mean stand by and allow yourself to be abused by cruel people; however, it does mean to pay very acute attention to what experiences trigger your ego-defenses and negative reactions in thoughts, emotions, and behaviors. How much control over your emotions are you willing to give up to other people? Radically accept as a norm, do your asanas, meditate often, allow your true self to “let go” of the false self”s ego and superego demands. Pursue spiritual practices, be compassionate and generous, and live the life your true self desires for you. This is a life of more inner peace, even tranquility, more happiness, less competition, more love, and DOING good for others. This path is difficult in our materialistic world. The fruits of your efforts will be gratifying! If you practice, you will discover the truth about being a happier, more lovable person.
and there is nothing you can do about it; this is pure suffering, and it is painful. However what you decide to have your mind, body and emotions do with the first arrow of suffering is called the second arrow. This very sharply pointed arrow can lead to long-term, even life-long suffering about something you failed to radically accept and let go. Become an expert in perceiving the initial activity of your second arrows, and STOP as soon as possible. At this point you may apply RAIN – recognize what if happening; accept it; investigate causation; and, apply no-self or if less skilled “its not about me attitudes.” These follow-up practices should be very helpful to you in your effort to become a more calm and more happy person.
thing about you. Note how the aim of some ads is to improve your perceived status, but not your inner reality of who you really are.Yes, looking ok, being healthy, and more importantly being happy are all important to our successful functioning. However, we tend to be dominated by limbic-brain survival mechanisms that boil down to interpersonal attraction and feeling liked by others. We ask: Am I good enough? D. W. Winnicott may have some answers for us, and he would be more apt to focus on psychological well-being above superficial qualities – how we look, status, etc.
thoughts. Cognitive Therapy, Recovery Oriented Cognitive Therapy, Cognitive-Behavioral Therapy, Mindfulness-Based Cognitive Therapy all can help reduce our thought-caused suffering. These approaches when implemented correctly work much faster than psychodynamic methods, which tend to prolong and deepen dependency on therapists and serve mutually self-rewarding experiences (some unconscious for therapists). All evidence-based approaches work, but how well and how fast do they work? There may be a moral question involved when a therapist uses a much slower method with outcomes that are no better than more efficient methods. They all involve a strong therapeutic alliance and clinical relationship. That also all involve a deeper change process not simply symptom reduction.
mindful self-compassion.
especially when impulse control and emotion regulations issues are included. Buddhist Psychology offers clear explanations why this intervention may be helpful for so many suffering people. The four most common clinical conditions of depression, anxiety, trauma, and addictions are strongly and positively influenced by regular practice of this form of meditation. Below I have noted in a very basic manner how Vipassana’s effects may be explained via Buddhist Psychology and the dharma.
simply pay undivided attention to the feelings/sensations as we breathe in and out. Moment-to-moment bare attention is practiced for at least 30 minutes. To be successful, you must practice letting go of thoughts, emotions, and memories of past suffering. When they arise simply note that it/they have come up, and pay no attention to it/them – hold a non-evlautaive stance and stay with your breath. It will require significant practice before you can do this well. Awareness may then be expanded to the throat and chest areas – just feeling sensations of awareness as you breathe in and out. Second move into about 30 minutes of loving kindness meditation. Third, complete a body scan with attention only from head to toes and back again for about 30 minutes. Just pay attention to the awareness of sensations and feelings as you are guided slowly down and up the body. When distractions come, simply return attention back to the part of your body you are working with now.