Practice Map

A personal selection, overview, and reference of some (life) practice material by Ken McLeod (and maybe related teachings by other teachers as well):

2012-06-17

Purpose, Method, Effects, and Results

Why People Practice
Progression

How to simplify your life

Willingness, Know-How, Capacity [2012-08-21]

Attention
- Breath
- Power, Ecstasy, Insight, Compassion

Working with Pain and Difficult Emotions
- Five Step Practice [2012-08-11]

Mind Training

Death and Impermanence


Reactive Emotions and Patterns

Six Realms
- Hell
- Hungry Ghost
- Animal
- Human
- Titan
- God
. Real Life Examples (from Monsters Under the Bed Retreat) [2012-07-22]

Five Elements / Five Dakinis
- Earth
- Fire
- Water
- Air
- Void

The Four Immeasurables
   Verses and Exercise
   Transcript and Podcast [2012-06-23]
- Equanimity
   . What is Equanimity? by Shenzen Young [2012-06-23]
- Loving Kindness
- Compassion
- Joy

Taking and Sending

Relationships
Conflict
Grief
Depression
PTSD
Emotions
Happiness

Materializing Things
Making Things Happen

What Do I Do Now?
Who Am I?

Wake Up To Your Life Audio Book

The book Wake Up To Your Life by Ken McLeod explains the meditation techniques developed over hundreds of years by Tibetian Buddhist's. More over it is a practice guideline, a program, a roadmap, or a How To document. The book format is also very good to quickly skim through, to get an overview, and to look things up (and btw, for the recent paperback price at Amazon for USD 11.43 it is a real bargain for what you get!).

However there is also an audio version available, the whole book is red page by page by Ken McLeod himself.

It gives the content a whole new dimension. While I can read much faster than listening to the audio, it is much more emotional, personal, intense - overall a deeper experience, to listen to the text, content, speach. After all, text is just a codification to what we normally would hear. Actually it is images that we put into words, that we put onto paper. Each time we add a very complex layer to communicate in order to overcome time and distance. So if you like the book, you might give the audio book a chance as well. I am sure you will like it. Last not least, you might also like his podcasts. They are also qualitatively different from the audio book. The podcasts are interactive, more spontaneous, natural, and like a conversation, while the audio book is actually red from a fixed text, it is more structured, prepared, and concentrated. Both forms have their advantages and place.

cdbaby
Amazon.com

BTW, I hope there will be an ebook version out at some point in time. It would be nice to carry the book around easily at most times.

Here is a review of the book by one of his students, George Draffan.

Review of Ken McLeod's "Wake Up To Your Life", March 21, 2001

By George L. Draffan

Originally published in the Northwest Dharma News www.nwdharma.org

Hundreds of books on Buddhism have been published in recent years, but Wake Up To Your Life, a new book by Ken McLeod, is one of the first systematic curricula written by a Westerner thoroughly trained in traditional Tibetan ways. With deep insight, clear instructions, and entertaining stories, McLeod has given us a comprehensive manual for a lifetime of spiritual work.

Wake Up To Your Life begins as many books do, introducing the context and motivations for practicing meditation, and covering basic topics such as the four noble truths, the three disciplines of morality, meditation, and understanding, and the cultivation of mindfulness. It continues with contemplations on death and impermanence, karma, reactive emotions, and the four immeasurables, and ends with difficult practices for mind training, insight, and direct awareness.

McLeod breaks new ground from beginning to end. For example, the differences and synergies between mindfulness, awareness, and attention are clearly delineated, and active attention ("volitional, stable, and inclusive") is the central principle. That has practical implications, one of which is that ethical behavior becomes primarily a natural expression of attention, rather than a set of rules dictated by an authority or tradition.

Wake Up To Your Life is especially valuable in making explicit what has been hidden from or confusing to many practitioners. Those who have struggled to practice with insufficient instruction will benefit from McLeod's pragmatic approach. For example, he makes clear the important differences between the purpose, methods, effects, and results of meditation practice. Thus the meditator who has been instructed to "open your mind" or "be centered" will learn that being open and feeling centered (as well as distraction, clarity, sleepiness, and euphoria) are effects of meditation, and not methods. The book is packed with tools for choosing and working with a teacher, for cutting through confusion and self-deception, and for discriminating between genuine insight and passing mental states and energy surges.

Those who have been bewildered by Tibetan visualization and contemplative practices will see how they are rooted in basic Buddhist principles, and those who have been confused or put off by cosmology and deity practices will find clear explanations and a sensible approach. We see how the six realms are the worlds projected by our reactive emotions, and how an understanding of the five elements and five dakinis can help us transform the energies of our reactive emotions into pristine awareness.

The chapter on karma is a significant contribution to our understanding of meditation and of psychology. Detailed analysis of how our beliefs, reactive emotions, and habituated behaviors create and perpetuate the suffering in our lives is integrated with practical exercises for dismantling the components of those beliefs and behavioral patterns. McLeod has formulated the practices in terms directly relevant to modern audiences, and encourages the reader to rely on experience rather than belief. Waking up to your life does not depend on exchanging Western assumptions for Eastern ones; it depends on direct experience.

In the debate over whether teachers should transmit the Dharma just as it was received, or whether each culture and each generation must make the Dharma their own, McLeod is squarely in the second camp. He integrates age-old Buddhist methods with modern psychological sensibilities, and uses science and Sufi teaching stories to make his points, but the result is no sweet New Age concoction. Confusion is cut at every juncture, and no slack is given for wishful thinking. "You would probably prefer not to look at some parts of your life, but to ignore the areas of life that are uncomfortable to look at is not a good idea. If we protect any aspect of our life from the practice of attention, the habituated patterns connected with that part of our life absorb the energy of practice and gradually take over our lives. We become what we don't dismantle."

While Wake Up To Your Life is intellectually challenging and satisfying, it is ultimately a manual for spiritual practice, and not an exercise in cultural reeducation, religious history, or philosophical doctrine. Its only purpose is to provide a set of tools to deal with the challenges we encounter while engaging the work of "waking up from the sleep in which we dream that we are separate from what we experience."

Both beginning and experienced students and teachers of Buddhist meditation will benefit from using the methods in Wake Up To Your Life, but McLeod's pragmatic and integrated approach applies the power of attention to social, work, and personal relationships as well as to formal meditation practice. The book will be valuable to psychologists, mediators, managers, parents, and anyone else who deals with people and their reactive emotions. It's for anyone who has felt the suffering and confinement caused by their habitual patterns, and is serious about cultivating presence and freedom.

Do I Want This?

One day, while staying at a friend’s house, Nasrudin peered over the wall into the neighbor’s yard and saw the most wonderful garden he had ever seen. He noticed an old man patiently weeding a flower-bed and asked,

“This is a beautiful garden. I’d like to have one just like it. How do you make a garden like this?”

“Twenty years hard work.”

“Never mind,” said Nasrudin.

From: Three Questions from Ken McLeod

Robina Courtin

Slow start, but she speeds up, believe me.

Be Your Own Therapist

Ajahn Chah

I haven't red this book (actually all his books in a single pdf file), but I like another book of one of his students (Ajahn Brahm) very much. Ajahn Chah is the most famous monk in Thailand and has influenced many Western teachers as well. If you don't like reading ebooks, you can order the books from amazon as well. But at least here you can get a taste first-hand.

The Teachings of Ajahn Chah: A Collection of Ajahn Chah's Translated Dhamma Talks
by Ajaan Chah, translated from the Thai by the Sangha, Wat Nong Pah Pong (2007; 3.6Mb/725pp.)

A comprehensive anthology of Ajaan Chah's Dhamma talks, translated into English. The talks include all those that have been previously published in the following books: Bodhinyana (1982), A Taste of Freedom (fifth impression, 2002), Living Dhamma (1992), Food for the Heart (1992), The Path to Peace (1996), Clarity of Insight (2000), Unshakeable Peace (2003), and Everything is Teaching Us (2004).

In the following section he describes the most basic meditation practice:

The Practice of Concentration

The training in samadhi (concentration) is practiced to make the mind firm and steady. This brings about peacefulness of mind. Usually our untrained minds are moving and restless, hard to control and manage. Mind follows sense distractions wildly just like water flowing this way and that, seeking the lowest level. Agriculturists and engineers, though, know how to control water so that it is of greater use to mankind. Men are clever, they know how to dam water, make large reservoirs and canals – all of this merely to channel water and make it more useable. In addition the water stored becomes a source of electrical power and light, further benefits from controlling its flow so that it doesn’t run wild and eventually settle into a few low spots, its usefulness wasted.

So too, the mind which is dammed and controlled, trained constantly, will be of immeasurable benefit. The Buddha himself taught, “The mind that has been controlled brings true happiness, so train you minds well for the highest of benefits”. Similarly, the animals we see around us – elephants, horses, cattle, buffalo, etc. – must be trained before they can be useful for work. Only after they have been trained is their strength of benefit to us.

In the same way, the mind that has been trained will bring many times the blessings of that of an untrained mind. The Buddha and his noble disciples all started out in the same way as us – with untrained minds; but afterwards look how they became the subjects of reverence for us all, and see how much benefit we can gain through their teaching. Indeed, see what benefit has come to the entire world from these men who have gone through the training of the mind to reach the freedom beyond. The mind controlled and trained is better equipped to help us in all professions, in all situations. The disciplined mind will keep our lives balanced, make work easier and develop and nurture reason to govern our actions. In the end our happiness will increase accordingly as we follow the proper mind training.

The training of the mind can be done in many ways, with many different methods. The method which is most useful and which can be practiced by all types of people is known as “mindfulnessof breathing”. It is the developing of mindfulness on the in-breath and the out-breath. In this monastery we concentrate our attention on the tip of the nose and develop awareness of the in-and out-breaths with the mantra word “Bud-dho”. If the meditator wishes to use another word, or simply be mindful of the air moving in and out, this is also fine. Adjust the practice to suit yourself. The essential factor in the meditation is that the noting or awareness of the breath be kept up in the present moment so that one is mindful of each in-breath and each out-breath just as it occurs. While doing walking meditation we try to be constantly mindful of the sensation of the feet touching the ground.

This practice of meditation must be pursued as continuously as possible in order for it to bear fruit. Don’t meditate for a short time one day and then in one or two weeks, or even a month, meditate again. This will not bring results. The Buddha taught us to practice often, to practice diligently, that is, to be as continuous as we can in the practice of mental training. To practice meditation we should also find a suitably quiet place free from distractions. In gardens or under shady trees in our back yards, or in places where we can be alone are suitable environments. If we are a monk or nun we should find a suitable hut, a quiet forest or cave. The mountains offer exceptionally suitable places for practice.

In anycase, wherever we are, we must make an effort to be continuously mindful of breathing in and breathing out. If the attention wanders to other things, try to pull it back to the object of concentration. Try to put away all other thoughts and cares. Don’t think about anything – just watch the breath. If we are mindful of thoughts as soon as they arise and keep diligently returning to the meditation subject, the mind will become quieter and quieter. When the mind is peaceful and concentrated, release it from the breath as the object of concentration. Now begin to examine the body and mind comprised of the five khandhas : material form, feelings, perceptions, mental formations and consciousness. Examine these five khandhas as they come and go. You will see clearly that they are impermanent, that this impermanence makes them unsatisfactory and undesirable, and that they come and go of their own – there is no “self” running things. There is to be found only nature moving according to cause and effect. All things in the world fall under the characteristics of instability, unsatisfactoriness and being without a permanent ego or soul. Seeing the whole of existence in this light, attachment and clinging to the khandhas will gradually be reduced. This is because we see the true characteristics of the world. We call this the arising of wisdom.