Accurately Predict Your Future using a 10-Minute Buddhist Meditation Technique

Accurately Predict Your Future using a 10-Minute Buddhist Meditation Technique

Regular readers of our blog will know that we advocate a very down-to-earth approach to Buddhist practice and are not great supporters of any spiritual approach promising quick-win results or mystical experiences. It may therefore come as a surprise that in today’s post we provide instructions on a 10-minute Buddhist meditation technique that, if correctly practiced, we guarantee will enable a person to predict certain events in their future with 100% accuracy.

However, a word of caution before you read on. Before practicing the 10-minute meditation technique that we outline below, readers should know that for individuals in the past who have taken this practise to heart, it has completely changed their entire outlook on life. In fact, based on the accounts of previous practitioners of this meditation approach, there is a very strong possibility that if you practice it regularly not only will you be able predict with clarity the ultimate outcome of certain events and situations pertaining to both yours and others’ lives, but it will instil in you a firm desire to awaken spiritually and to regard the cultivation of lasting happiness as more important than all other aspects of your life. Therefore, if you are somebody that does not want to know the truth about your future and/or who is completely satisfied and fulfilled by your life as it is, then we suggest you do not attempt to practice the technique we describe. However, if you are somebody who thinks that it might be time for a change in how you live your life and who would like to know what fate the future holds, then feel free to read on.

The Buddhist meditation technique to which we are referring is divided into 2 separate phases – each of 5 minutes duration. The first phase simply involves collecting and calming the mind in order to prepare it for the second phase (which is where the procedure for predicting the future is carried out). Although phase 1 is effectively ‘inactive’ from the point of view of being able to see the future, it is important to know that the meditation undertaken in phase 2 simply won’t work if phase 1 is not completed properly.

All that is required for phase 1 is to rest one’s awareness on the natural flow of the in-breath and out-breath. We use the words ‘rest one’s awareness’ quite deliberately because it is important to differentiate between (i) meditation that engages a one-pointed focus on its object (which in this case is the breath), and (ii) meditation that uses the meditative object more as an anchor or reference point for the mind. The type of meditation that we are referring to and the type of meditation that is required during phase 1 is the second of the abovementioned meditative formats (i.e., where the breath is used as a meditative anchor). What this means in practice is that although the breath should be the main object of concentration, one’s attentional focus should not be so narrow that it prevents other sensory and psychological experiences from entering into the attentional sphere.  In other words, one uses the breath to steady the mind in the present moment, not to shut-out the present moment.

Having followed the natural flow of the in-breath and out-breath for about five minutes, the mind should have begun to establish at least a small degree of meditative calm and spiritual presence. This should be adequate preparation for commencing phase 2 of the meditation. In phase 2, the objective is to keep observing the breath as in phase 1, but to now begin contemplating and tuning-in to a particular truth or law of existence.  The truth or law of existence that we are referring to is that of impermanence. As we discussed in our post on ‘Exactly what is the Present Moment’, everything that exists is in a constant state of flux. Without exception, phenomena are born, they live, and they die. Nothing – absolutely nothing – endures indefinitely. Due to the fact that all things ultimately cease to be, animate and inanimate phenomena are flowing in a stream of continuous transience and this stream culminates in their complete dissolution.

Rather than engage in excessive mental activity, what we should be aiming to do during phase 2 of the meditation is to simply relax into and observe impermanence. In other words, impermanence is a truth – it is all around us. Therefore, if we sit in meditation and contemplate or mentally envisage what is implied by the term impermanence, then we are already separating ourselves from the impermanence that is happening all around (and within) us. We don’t need to think about impermanence, we just need to tune into it. We do this by observing it, breathing it, and becoming it.

When we perform phase 2 of the meditation correctly and begin to abide in unison with impermanence – this is the stage where we begin to see with absolute clarity the future that lies ahead of us. By meditatively resting our awareness on the truth of impermanence, we will see clearly that in the future it is inevitable that we will meet with our death. At the point of experiencing this profound insight, if we are intelligent, we will put off whatever task or event was next on our ‘to do list’ in order to reflect upon its implications. What we should have observed during phase 2 of the meditation is something that we already knew but probably chose to ignore – at some uncertain point it is certain that we are going to die. Allowing this knowledge to penetrate and infuse our being should cast every single thing we do in life in a totally different light. Everything we are sweating blood for – career, wealth, status, good looks, possessions – will amount to absolutely nothing. These things simply cannot endure. No matter how hard we try or how determined we are, none of our efforts to get ahead can actually bear any long-term fruit. As we discussed in our post on ‘Life: A Near Death Experience’, these endeavours are, in effect, completely meaningless.

After reading the introduction to this post, perhaps some readers were hoping the 10-minute meditation we described would help them to predict things such as whether they will be rich, who they will marry, or what position they will rise to in their career. However, in our opinion, the ability to predict such trivialities pales in significance to the value of the spiritual vision that arises from seeing and accepting the truth of impermanence. The reason for this is because, by taking to heart the message of impermanence and the looming nature of our death, there is a chance that we will not completely squander this life and dedicate ourselves to evolving spiritually.

Ven Edo Shonin and Ven William Van Gordon

Does God Exist? A Buddhist Perspective

Does God Exist? A Buddhist Perspective

The question of whether God exists is arguably one of the most debated questions of all time. Nonetheless, given that it is common knowledge that Buddhism does not assert the existence of a supreme being or creator, it may seem strange that we have decided to write a post that explores this question from the Buddhist perspective. Indeed, we suspect that many people – including many Buddhists – would automatically assume that the “official” Buddhist response to this question would be a straight forward “no”. However, here we argue that depending upon how the term God is defined, there may actually be grounds for accepting the existence of God within the Buddhist system of thought.

The Oxford English dictionary defines God as: “(in Christianity and other monotheistic religions) the creator and ruler of the universe and source of all moral authority; the supreme being”. As a religion or philosophical system, Buddhism does not reject anything that can be established as “true” by either robust scientific investigation or flawless logical reasoning. In other words, if it could be scientifically or logically proven that God exists, then Buddhism would also accept the existence of God. However, based on the above Oxford English dictionary definition, there is currently no robust scientific proof affirming the existence of a supreme creator.

In fact, not only is there an absence of verifiable evidence supporting the existence of a creator being, both modern science and logical reasoning actually indicate the non-existence of such an entity. For example, the laws of thermodynamics forbid the existence of perpetual motion – motion that exists independent of any energy input. Since, by their nature, phenomena are in a constant state of flux and change (i.e., a form of motion), this means that it is impossible for phenomena to exist autonomous of any input. In other words, phenomena (and therefore beings) do not exist as isolated occurrences but manifest in dependence on their causes and components. For this exact reason – the fact that phenomena are composite and do not exist of their own accord – they cannot endure indefinitely and are subject to impermanence. “Impermanence” here, refers to both the ultimate “death” of phenomena when they cease to manifest, and to the fact that phenomena do not remain static between two instances of time (please see our post on Exactly what is the Present Moment?).

Therefore, if an “eternal” God-being existed, this would mean that they were not subject to the laws of impermanence and causality and that they existed in complete independence of the universe and reality they had created. However, since established definitions of God assert that they “rule” the universe and are its “moral authority”, then this automatically rebuts any assertion that God exists in isolation of the universe that they are purported to have created. Thus, it is logically and scientifically implausible to assert that a God exists that created and interacts with the universe, but that such interaction takes place outside of the law of causality (because “interaction” implies that God’s choices and actions must result in some kind of effect).

Accordingly, Buddhism is unable to accept the existence of a creator being that exists in an anti-septic corner of the universe and has dominion over it. However, if the definition of God is modified such that God becomes more of a principle rather than a person, then there may be scope for accepting the existence of “God” within the Buddhist system of thought. To explain this further, we have decided to separate out each of the key components of the abovementioned Oxford English dictionary definition of God and provide an alternative interpretation of these terms:

1. Supreme being: According to the Buddhist teachings, the capacity for enlightenment exists within every sentient being. This enlightenment capacity or “God nature” never goes away – it is indestructible. However, most people can be likened to a wave on the ocean that forgets that it is also part of the ocean. In wanting to express its creative potential the wave gets caught up in itself. It starts to think it is completely independent of all other waves, and of the ocean more generally. The wave becomes more and more concerned with itself and with its own preservation. It wants to become bigger and better than the other waves and it wants to live forever. However, as the wave continues to develop and feed its “ego”, it becomes increasingly ignorant of its impermanent and interdependent nature. The more the wave gets involved with itself, the more ignorant it becomes. The only thing that the wave can experience at this point is suffering because the wave has developed impossible ideas about itself – it is going to be let down.Although the wave has become very selfish and ignorant, never once does it actually separate from the ocean. All the wave has to do is deconstruct some of its false ideas so that it is able to awaken to the fact that it is part of the ocean. In fact, when the wave “wakes up” or becomes enlightened in this way, it doesn’t just realise that it is connected to the ocean, but it actually becomes the ocean. Now the wave is everywhere all at once, and it knows each single drop of the ocean in intimate detail. The wave doesn’t have to go to great lengths to learn about the ocean, it knows about the ocean without trying. Now that the wave knows that it is both the wave and the ocean, it is a supreme being – it has defeated death. This supreme being has infinite and unconditional compassion for all of the other “potential supreme beings” who choose to suffer and remain ignorant of their true nature. The newly-awakened supreme being does their best to bring these ignorant beings to the understanding that they do not have to search outside of themselves to find God.
2. Source of all moral authority: From the Buddhist perspective, there is an infallible and all-pervasive law or principle that is the source of all moral authority. What we are referring to here is known as karmic law. Karma has absolutely nothing to do with being judged for our “sins”. Rather, karma (which actually means “action”) basically refers to the law of cause and effect – it asserts that there are both short and long-term consequences to each and every one of our thoughts, words, and actions. This is common sense.The more a person “practises” a particular type of mind-set (e.g., greed, anger, hatred, etc.), the more that person will be inclined to continue engaging such a mind-set in the future. According to the Buddhist teachings, dominant thought patterns and emotions leave an imprint upon the mind. In turn, this imprint influences not only the way we see the world, but also the way the world sees us. For example, a person full of anger and hatred is likely to provoke certain (mostly negative) responses from other people, and they are also likely not to notice life-opportunities that require a balanced, patient, and open perspective. Thus, an angry person may frequently encounter what they perceive to be adversities and may feel they are having a difficult time of things. But the cause of such adversity is nobody and nothing other than themselves – a supreme being has nothing to do with it.

   Furthermore, due to the imprint left on the mind by such a person’s propensity for anger, the Buddhist teachings assert that this anger will cause them to be attracted to certain (unfavourable) conditions when taking rebirth. Again, there isn’t a supreme being involved here – it’s just that the angry person has conditioned themselves to see things in a certain way. Exactly the same principles apply for positive emotions (e.g., love, generosity, patience, compassion, etc.) but these tend to lead to more favourable outcomes (e.g., if you are a kind person then people are invariably kind in return). Thus, it is the human being that asserts moral authority over their thoughts, words and actions – we are our own judge, jury, and executioner or saviour.

3. Creator and ruler of the universe: As human beings, and whether we like it or not, we are creators. Every single one of our thoughts, words, and deeds has an influence on the world around us. Our past endeavours have created the world as we know it today, and today, we are creating the world that we will live in tomorrow. If we want to create a house, we build it. If we want to create new life, we have sex. If we want to create death and destruction, we wage war. If we want to create heaven on earth, we put aside greed and selfishness and cultivate peace, love, and compassion. Human beings are inherently creative. We create our world and then we live in it and rule it.Phenomena – the outcome of our creative work – exist in dependence of our ability to perceive them. If there is no perceiving mind, there can be no perceived phenomena. The entire universe only exists because there are minds that are able to perceive it. We will discuss this further in a future post but the Buddhist teachings assert that for as long as mind remains confused and continues to perceive itself as an independent entity, universes materialise in order to provide a seat for the mind. In essence, Buddhism asserts that mind creates matter and is inseparable from it. Mind itself is the creator of reality and mind’s creativity is self-existing – it happens all by itself.

In summary, if the definition of God is modified such that rather than an all-powerful universal ruler, God is thought of more as a principle – the principle of all-pervasive and self-existing wisdom that is the indestructible nature of reality and of every single sentient being – then it seems that there is scope for accepting the existence of God within Buddhism. Perhaps this is the definition of God that is conveyed in the Christian Gospel of Thomas where Christ is recorded as saying “Split a piece of wood, and I am there. Lift up the stone, and you will find me there.” In fact, as we discussed in our post When Buddha and Christ Met for Tea, perhaps the Buddha’s and Christ’s teachings were essentially the same. As a final thought, it is important to highlight that although Buddhism does not accept or believe in the existence of an all-powerful creator being, it does accept and respect those people and religions that advocate such a belief. Ultimately, we suspect that each individual has their own unique understanding or experience of what constitutes “God” and each of these constructions are undoubtedly meaningful in their own right.

Ven Edo Shonin & Ven William Van Gordon

Further Reading

Dalai Lama & Cuttler, H. (1998). The Art of Happiness. London: Hodder & Stoughton

Dalai Lama. (2001). Stages of Meditation: Training the Mind for Wisdom. London: Rider.

Shonin, E., & Van Gordon, W. (2013). Searching for the present moment, Mindfulness, 5, 105-107.

Shonin, E., Van Gordon W., & Griffiths, M. D. (2014). The emerging role of Buddhism in clinical psychology: Towards effective integration. Psychology of Religion and Spirituality, in press.

Shonin, E., & Van Gordon, W. (2013). The consuming mind. Mindfulness, DOI: 10.1007/s12671-013-0265-z.

Sogyal Rinpoche (1998). The Tibetan Book of Living and Dying. London: Rider.

Tsong-kha-pa. (2000). The Great Treatise on the Stages of the Path to Enlightenment, Volume I. (J. Cutler, G. Newland, Eds., & T. L. Committee, Trans.) Canada: Snow Lion.