People often believe contemplation is the same as thinking about something. But when I use the word it means rather ‘contemplating what an existing condition is like’. If you feel angry or resentful, contemplate that feeling. This isn’t to say you should try to figure out why or where the feeling came from, but look at the way it is. Let it be and notice what it feels like as an experience in the present.
The three characteristics of impermanence (anicca), unsatisfactoriness (dukkha), and not-self (anatta) are the guiding suggestions. Not in the sense of going around thinking that anger is just impermanent, unsatisfactory and not-self, or to project those ideas onto experience, but to look at impermanence and to contemplate it. I remember noticing the passage of time—of how the sun rises and sets—and using impermanence as a subject to contemplate for the day or for several days. We can notice visual change and sound. When an aeroplane flies over or somebody says something, for example, we can be aware of how sound is very definitely impermanent, fleeting, ephemeral. And taste and touch—are these things permanent? No! (more…)
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The Five Aggregates
Sceptics say that in meditation
Pushing and shoving, I came to realize

When it comes to Right Livelihood, it’s good to have the freedom to do what you really feel is Right, to keep the Right Livelihood spirit in whatever way that that spirit manifests in you. And I say that from experience, because while probably most jobs don’t come into the distinct category of wrong livelihood as listed in the Buddhist texts—dealing in arms, slaughtering animals, and so forth—some do, and I happened to get a job many years ago which, for me, actually came dangerously close to falling into that awful category, though I was unaware of it to begin with.
When I lost my mother after looking after her for five years, not only had I lost the last member of my family, but I also lost the main motivation for getting up in the mornings.


