Buddhist meditation classes Melbourne 2021

Buddhist meditation classes Melbourne 2021


Have you ever wondered how Buddhist philosophy and the practice of meditation work together? Why is this integration of theory and practice so powerful? 

Our Buddhist meditation classes explore this dynamic using the Lam Rim structure explained below.  The aim of this time tested approach is to get the most from meditation practice, to achieve the best possible result – a result that both embraces and exceeds our common aims in life. We employ meditation and mindfulness to attain both common and supreme goals.

The practice of meditation, of course, transcends common worldly goals. Worldly attainments will bring a temporary happiness, but conceal real and lasting happiness. This is because worldly happiness always relies on an external source or an outer attainment. The praise of a person we love and respect may make us feel happy, but that happiness only lasts until the praise turns to criticism. Getting to the top in our field may fill us with satisfaction and joy. But it, too, only lasts until someone outdoes us. 

Meditation can help us achieve such ordinary goals. It can definitely make you a better person and improve your self image. But the result will not last because it depends upon externals. Externals always change. We cannot rely on them. Because of this we look for new ways to improve ourselves, or new achievements to add to our list of accomplishments. But it is like drinking salt water. We think we are quenching our desires and achieving satisfaction, but only become thirstier and need more external confirmation.

The Buddhist method

How meditation is used in Buddhist practice is different. Here the fundamental aim of our meditation practice is to reach enlightenment. Enlightenment is a state free from any suffering. It is a state of lasting, unchanging bliss and peace. The attainment is internal. It transforms the mind. Through that we also transform both body and being. With enlightenment we achieve a blissful state of peace and joy, complete freedom from any form of suffering or disadvantage. This remains constant, no matter the external circumstances in which we live. It does so because we generate Enlightenment within.

We aim meditation practice towards enlightenment. But better health, wealth and so forth, can come along with it almost effortlessly. We improve all worldly concerns when they become secondary to enlightenment. This is because the path to enlightenment purifies negative karma and accumulates great merit through our positive karma. Karma will determine both mundane (health, wealth) and extraordinary outcomes such as Enlightenment. But it is enlightenment alone which secures the perfect benefit for both self and others.

The role of Lam Rim study

The Tibetan Buddhist teachings of the Lam Rim summarise meditation as a path to Enlightenment. Lam means path, Rim means stages. Lam Rim presents the stages of progressive spiritual development. It shows the way of inner transformation leading to enlightenment.

The practice of Lam Rim involves both study and meditation. We study the text – extensive in range and deep in meaning. An understanding helps to direct our meditation practice in a way that brings enlightenment.

With Lam Rim classes we deepen our understanding. We use meditation as a tool of inner discovery. We also cultivate specific states of mind, or realisations, leading to enlightenment.

Confidence in wisdom

This approach mirrors the Buddha’s advice not to just absorb things at face value, but to explore more. He and all Buddhist gurus encourage listeners to use what they hear as the stimulus to develop their own wisdom. We are encouraged not to take the teachings as dogma but to test them with our own critical analysis, our own trial and error. If, through our own efforts, we find the teachings sensible and useful, we can adopt them if we wish. If not, we reject them and find what resonates and suits us more. 

Such practice develops confidence in our own discernment. It enables us to know the truth when we encounter it. Ultimately no one else can tell you the way it is. Only you can discover what is true. What others tell you is their view. It is your view that matters and the more wisdom you cultivate the better you can guide yourself and others.

By studying the Lam Rim we learn many meditation techniques in a way that helps to become more enlightened. From a practitioner’s point of view the Lam Rim is one of the most important books ever written. It presents the deepest truths and broadest perspective in a way that is accessible to study and effort.

In the Tibetan tradition we consider Lam Rim the best summary of the vast range of Buddhist thought. Once we are familiar with Lam Rim, we can see where any other text or teaching, whether Buddhist or non-Buddhist, fits into our practice. We also avoid the trap of sectarian views as Lam Rim is a journey toward truth. Anyone, of any background culture or beliefs, can use a process of discovery. Religious and secular can enjoy the practice of Lam Rim.

To join our Buddhist meditation class

If you feel you might be interested in pursuing a study of the Lam Rim, more about the Buddhist meditation classes can be found here. To enquire further you can make contact here.


How meditation and karma create you

How meditation and karma create you


Why did you become the person you are? How will you become the person you would like to be? What is it that creates the circumstances you encounter in life? How can meditation influence these circumstances? Understanding how meditation and karma create you and shape your future puts everything within your grasp. This article will show you how to make the most of karma. 


The subject of karma always provokes a lot of discussion in our meditation classes. It is a fascinating subject to explore and explains much of what is obscure in the way life unfolds.


What is karma?


Karma is action. We act through body, speech and mind. Every action has a result. There is thus cause and effect, and karma is both. How you think, the things you say and do, all have consequences. These are the effects of karma and they do not only affect others, but also you. In fact, all that you do to others you will one day experience happening to you. (Cause and effect may not happen in one lifetime as I explained in this article on reincarnation.)


Because every person acts, everyone is under the influence of karma. When people act as a group, they come under the influence of group karma and also their individual karma. As every action is an interaction, there is a complex web of inter-related karmic cause and result.


 I have explained the process of karma in more depth in this essay on ‘How Karma works.’ But for now, let us look at how karma shapes you as a person.


How we accumulate karma


The person you are now is the sum of all you have done. You are a product of your karma. So everything we have ever thought, said or done is the karma that we have accrued. Karma not only determines who we are now, but what we are experiencing now and what our future experiences will be.


Right now each of us is the product of some good and some bad karma. We are all imperfect human beings. Because of that, we can expect to experience some good and some bad circumstances. We will have our fair measure of happiness and suffering according to our previous deeds. 


But, whenever bad things happen to us, we can respond with good karma. We can break the bad cycles and foster the good ones. We can stay in the good karma zone all the time.


How do we make good karma all the time? 


It doesn’t matter what circumstances we encounter, we can always create good karma. Sure we will encounter difficulties, pain, suffering and danger. But, we can respond to this with patience, wisdom, focus and compassion. By acting like this, we generate good karma. That way, we do not remain trapped in the cycle of anger, harm and pain. We become free of that cycle of negative reaction. Instead we make something worthwhile out of hardship and difficulty. 


When we encounter good things, pleasant people, praise and success, we can respond with gratitude and humility. Again, with these attitudes we make good karma. We can acknowledge the dependent nature of these things. Doing so, we avoid hubris, attachment and selfishness and the cycle of bad karma and suffering.


So the important thing in understanding karma is to see the need for more good karma and to diminish the prevalence of bad karma. We can do this any time. 


The impulse for physical action and verbal action is a mental action. Mental action, our state of mind, is key in determining how much good, and how much bad karma we create. So, right in this very moment we can approach things with mindfulness, compassion and wisdom. Then we will even create good karma as we finish reading. (If we finish, that is!)



The states of the mind to cultivate and those we abandon for the sake of karma


Our good states of mind, virtues, give rise to good karma so it is vital that we encourage, foster and improve our level of virtue in this very moment. We need to grow strong in love, deep in wisdom, expansive in compassion. We must strengthen our generosity our ethics and care for others. These virtues serve both oneself and others. They bring happiness, peace and joy into our relationships and personal experience. Acting that way now is the karma for a better future.


When wise to karma we let go of the habit of non-virtue. We can do this immediately. Because we see the destructive nature of angry reactions, we seek to be free from this karma. Likewise with our greedy self-interest and slavery to envy. Seeing the problem, we want to be free.


So the great purpose of the practice of meditation and mindfulness is to move our mindset away from non-virtue and to stabilize it in virtue. Thus we cut off the source of bad karma, the actions that create suffering for oneself and others. We grow and develop virtue, the source of good karma, the actions which generate happiness.


Meditation and the need for virtue


Meditation is best defined as cultivating virtue. With meditation we train the mind in developing virtue. Thus, meditation itself is a most virtuous karma. In meditation we develop mindfulness, awareness, focus, concentration and insight. These are virtuous states of mind and the karmic causes of ever greater happiness. Further, in meditation we cultivate the virtues of love, compassion, wisdom, generosity, ethics and so forth. These are the karmic causes of many good conditions and expanded happiness. They can also be the causes for your eventual Enlightenment.


Everybody enjoys more good  karma. We can thus be mindful in creating good actions. But we can also start and maintain a regular daily meditation practice. When directed well, these meditations will end the effects of negative karma. They will propel our life through positive karma. In the long run they will bring us to Enlightenment.


Karma as cause and effect, creator and created


So our character, the person we are now, is the effect of our previous karma. What we do now is the karma that will produce the person we become. Our karma is our creator.


Two people of differing character encounter a poor person, homeless and sleeping on the street. Each will respond according to their karma. 


One person has a history of thought, speech and deed conditioned by anger and self importance. It will irritate him, the unsightly mess blocking his way, and he will fume at a public nuisance. 


The other, perhaps with a history of Tuesday meditation classes, may see an object of compassion, a person who has lost their way. They see an opportunity for generosity and caring. 


One person creates negative karma, the other creates positive karma. One makes a positive future for themselves by a virtuous response. The other does the opposite. They act according to the person they have become because of their karma. So where did that begin?


With karma, how did it all begin and how will it all end?


There is little point in trying to trace each karmic result to its cause. In this article I gave a few examples, though, to just emphasise the principle. 


Karma abides within consciousness and, as I explained in this article, consciousness is a continuum with no start or end point. As cause and effect is without beginning or end, there is not much point trying to get your mind around such an infinity. Nor is there any point trying to find an absolute beginning. 


But, what can end is bad karma. We can stop all bad karma and remove that of the past. With that we can bring all bad conditions and suffering to a permanent end. 


That is the role of meditation, to rid ourselves of bad karma and suffering as soon as possible. How soon that happens depends on how you practice and the guidance you gain. 


Meditation on Karma

Meditation on Karma

Karma – cause and effect

To meditate on karma is to relflect on our actions. The sanskrit word karma translates literally as action and implies the results of those actions. It is the process of cause and effect and the way that we create our quality of experience. Essentially we become what we do.

Thus virtuous karma results in happiness, while non-virtuous karma results in suffering. Our karma creates our future in broad terms, though the intricacies of this process of creation are very difficult to fathom. Karma is not cut and dried in that many factors, which can involve a mix of virtue and non-virtue, will determine the outcomes. We therefore have a great opportunity to limit the effect of negative karma and bring more and more good into our lives just by knowing about karma. This will speed us along the path to enlightenment.

Creating a great future

Enlightenment is the perfect benefit to oneself. It is also the greatest benefit you can give to others. To get there we need good karma. We need to act in accord with virtue.
Our actions will then be congruent with the result we wish to create. In each moment we are mindful to do the best we can: to be joyful, relaxed, peaceful, and patient. Be loving, friendly and compassionate. Be as understanding and forgiving as possible. In this way we are able to bring enlightenment into our actions right in the present moment. The present moment is the cradle of action, the cradle of karma wherein the future is born.
In every moment we can act in three main spheres: the sphere of the body, the sphere of speech and the sphere of the mind. We thus create karmas of body, speech and mind. Every thought, every word and every physical movement is then a karma which produces a future of its own.
There are limitless karmas and categories of karmas. But the significant ones are the ten virtuous karmas and the ten non-virtuous karmas. These are listed below.
The first three lines refer to karmas of the body. The next four to those of speech and the final three are karmas of the mind. When we meditate on karma we will reflect on both the positive and negative. By regretting the negative karmas we will purify them, at least to some degree. Through reflecting on the postive karmas we know what to do. We will have more enthusiasm and energy for virtuous karma.

Ten positive karmas to cultivate

Preserve life – heal others, rescue life

Generosity – find ways to give, contribute

Ethical relationship – avoid excessive desire

Truthfulness – aim to be beneficial

Praise – extol the good in others

Harmonious speech – bring people together

Contructive speech – build good relationships

Non-attachment – be content and rejoice in what you have

Love – view all through the eyes of love

Right views – know karma and the two truths

Ten negative karmas to avoid

Killing – taking any form of life

Stealing – taking that which is not freely given

Sexual misconduct – sexual relationship with another’s partner

Lying – deliberately deceiving others

Harsh speech – any form of abuse

Divisive speech – disharmony, splitting people up

Gossip – malicious and pointless speech

Coveting – grasping for others’ possessions or qualities

Malice – harmful or hurtful intent

Wrong views – believing what is false to be true and vice versa

The dynamics of karma

Karma becomes stronger or weaker depending on the intensity of virtue or non-virtue. Killing motivated by strong hatred is a strong negative karma. The killing by a soldier whose motivation is to protect his country or family is weak by comparison. Giving motivated by strong love or compassion is a strong positive karma. If giving is just  from a sense of obligation it is weak.
Karma becomes stronger with repetition. In this way gossip can become a very strong negative karma because it is so easy to repeat.
It is not possible to predict when karmic results will arise. Could be in this life or the those that follow. It is definite, though, that each action will bring its particular result. The cause and the effect are always congruent.
The result of killing is a short life in future. The result of healing and preserving life is a long, healthy life.
From stealing comes loss. In contrast, the result of material giving is plenty.
The result of sexual misconduct is unhappy and temporary relationships, whereas ethical relationship brings harmony.
Lying causes us to be deceived. The result of truthfulness is non- deception.
The result of abuse is that others abuse us, while from praise, others praise us.
From divisiveness comes loneliness, while from harmonious speech comes supportive friendship.
The result of gossip is confusion. From constructive speech we gain clarity of intent.
From coveting comes poverty, while non-attachment brings effortless resources.
The result of love is happiness, but from malice comes fear.
From wrong views come all the problems of samsara. In contrast from right views come all good conditions, happiness and enlightenment.

As you sow, so you reap

Thus in light of karma nothing is accidental. If we are experiencing a particular result, it is only because we have created the cause. Also what we experience is not someone else’s fault and nor is it inflicted upon us by a creator. In fact, what we experience, good or bad, is the result of our own actions.
This truth can be both good and bad news. It could be bad news because there is nobody else to blame anymore. The good news, though, is that our present experience is the result of our own karma. Our own karma is something we can change by ourselves. Meditation generates good karma and creates a great future. We can make our future the way we would like it to be. It is within our power to change anything.
So, if people abuse you, make a great and consistent effort to praise others. When unloved, make an effort to love others. If people deceive us, then we make greater effort at truthfulness. If we are too poor make a contribution, find a way to give. Any misfortune then can become the impetus to a positive action. That action can be aimed to overcome the misfortune.
Whatever we would wish to create, we should act to do so. Do not expect an immediate change of circumstances. But, by knowing which karma will produce the result, we have done all that we can. Karma is not a fixed unchanging destiny as some think. It is that actions have consequences. If we don’t like the consequences, then we change our karma, we act in a way conducive to the results we want

Buddhist teachings: communication – skilful speech

Buddhist teachings: communication – skilful speech

Communication: How we connect

Communication occurs at many different levels. There is communication through speech, the words and meaning we convey. At a deeper level we communicate with our body language and our mindset. As soon as someone comes into our awareness they are communicating something to us and we to them.

The Buddhist teachings explain that the person we are is the product of our karma.  Karma literally means action and the results of action, or cause and effect. We are thus the sum of all we have done and experienced. Good or bad.

All the actions and experiences that make us up have occurred in relation to other beings and environments. The person we are is therefore an expression of this inter-relatedness.

The connection among beings is far greater and deeper than we are normally conscious of. This is because of our sphere of awareness.  Merely by someone coming into the field of our awareness they enter into our very being. In doing so they come with all the faults and qualities in the way that we view them.

At a deep level they become a part of us and we become a part of them. Thus all interaction changes our state of being. It changes who we are. You are not a static being, fundamentally always the same. We change constantly and evolve according to momentary experiences and interactions with others.

So communication is interaction and all interaction changes those involved.

How we are influenced by our interactions

In this way, if we see ugliness in someone, that ugliness becomes a part of us. If we see beauty and goodness in others, that beauty and goodness becomes a part of us. To acknowledge others faults as faults while realizing that these faults are not their true nature is realistic. It is not judgemental. Doing this we lessen the hold our own faults have on us. We reinforce being able to acknowledge our faults and weaknesses while realizing these not to be our real nature.

In seeing the goodness, truth and beauty in others and delighting in this, we reinforce those same qualities in ourselves. We foster our joy in them and naturally and easily communicate this joy to all those whose field of awareness we enter.

By wishing others to be free of suffering and causes of suffering, we reinforce our own similar aspiration. When we wish others happiness and causes of happiness we reinforce this within ourselves.

Some misinterpret this Buddhist teaching to mean that we should only see good in others. We should learn to accept terrible behaviour in others, whether that be terrorist monstrosities or some horrible injustice. However the Buddhist teachings are quite the opposite. In our spiritual path we are to cultivate wisdom and that wisdom involves discernment and the ability to discriminate correctly. When we view atrocities with discernment, then that wisdom view of the others negative karma is what becomes a part of us, not their negative karma itself. However if we view atrocities with weakness and acceptance then a similar negative karma becomes part of us.

Buddhist teachings on communication

How we view ourselves and others then, becomes the fundamental basis of our communication. Our state of mind determines how and what we communicate, whether that communication be through speech or body language. Mind is the source of communication; body and speech the conduits.

If we view others through love, compassion, generosity, wisdom and patience, we will naturally give off a warm feeling. We will project good will, friendliness, trustworthiness, openness and warmth in our communications with them. We can communicate heart to heart.

On the other hand if our view of others is distorted by grasping, desire, expectation, defensiveness, belligerence, arrogance and the like, then we will project our own distortion and discomfort. Our communication will be a cold, agenda driven form of spin and excessive negative manipulation. All of this stems from an excessive sense of self, an ego grasping state of mind, or just plain ego.

The problem of ego

The Buddhist teachings put ego grasping, or an inflated sense of self, as the basis of mental distortion. It is the foundation of attachment, anger, jealousy and all other negative states of mind. As the foundation of non-virtue, it is the root source of negative karma and the ensuing suffering.

When we fall into this ‘small-ego’ view of the world we are immediately cut off from others. No longer fully interactive and relational, we remain ‘an island unto ourselves’. We see everything and everyone else through the prism of our own self image and this prism becomes the lens of distortion.

Once we believe our self image is who we really are, we limit our view of everything and everyone accordingly. We cut ourselves off from the unpleasant or challenging. You cling painfully onto what is deemed the pleasant in an insecure bid to prop up and reinforce your self image.

“Refined and sensitive artist”

Take an example of a person who develops his ego image as being the ‘refined and sensitive artist’. Holding on to this fabrication of self he is unable to break out of the solitary confinement of self image. In accordance with his view of self he becomes attached to the positive reinforcement that he finds in the similarly ‘refined and artistic’ violinist. He easily becomes attached to this ‘wonderful person’ who is ‘very much like my good self’. On the other hand our refined and sensitive artist is somewhat repelled by the rough, tough and rugged football types who seem so utterly alien. With this discrimination, defensiveness and anger are an easy response to the alien and threatening.

From anger and attachment come other delusions, and from them negative karma and the cycle of suffering. Ego takes a small part of who we really are and makes this our totality. It denies the reality of our interactivity with all else and sets false boundaries between self and other. We therefore become isolated from the moment by moment ebb and flow of constant relationship.

Ego erects its defensive barriers, digs its moat and then selectively builds bridges according to its distorted view of the world. It builds a fortress with a million bricks of mental agendas. Locked up in this, the immense stress and strain of enacting and maintaining these agendas is quite exhausting. Ego becomes the source of all barriers to truly open, honest and spontaneous communication.

What lies beyond ego

We realize the emptiness of ego when we see clearly that ego is just a fabrication. Ego is a story about ourselves that we have adopted because, from our limited and ignorant perspective, it seemed to pay off in some way. For example, the ego sense of ‘I’m the best’ may have paid off in some areas of our lives by giving us the strength to succeed and prevail. The ego sense of ‘refined and sensitive’ may have nurtured our interest in art.

The problem though is that the pay off is a temporary benefit for which we go on paying forever. This is because our limited view of self prevents us from knowing our true nature and thus cuts us off from the immense possibilities and limitless happiness of unbounded, unconditioned self. Our true nature is referred to as our Buddha nature, pure nature, ultimate nature, divine nature, or awakened nature. It is the potential for, and eventual fulfillment of, enlightenment, the full development of all qualities and complete elimination of all faults. Our Buddha nature is bliss, peace, emptiness, openness and a transcendent state beyond ego and beyond ordinary thought. Thus it is our true spiritual heritage.

When we get to this state and relate to this true nature in others all barriers to honest, open, supportive and happiness producing communication are completely overcome. The gateway to this state is the Buddhist meditations on the path to enlightenment, particularly the wisdom meditations on emptiness and dependent arising.