Ep 31: Cheating on others and being cheated on

Ep 31: Cheating on others and being cheated on

About Our Guest

Jason* is a pseudonym as this topic is very sensitive and involves many other people’s stories. Jason wants to be mindful and avoid implicating the people involved in the past relationships, and thus an altered voice and pseudonym are used.

Transcript

[00:00:00] Cheryl:

Welcome to the Handful of Leaves podcast. My name is Cheryl, and I’m your host today. We will be talking about the topic of cheating and can leopards ever change their spots? We have a very interesting guest who has courageously come up to share his experiences of being cheated on as well as cheating on his partners.

So I invite you to listen with an open mind as we delve into his past, to understand why people cheat, as well as to explore the question of whether someone who has cheated should be forgiven.

Can they be forgiven? Can they ever change? This episode will be enjoyed best with earphones because we will be altering the voice of this person and using a pseudonym*. So with that, let’s get started.

Hi Jason*, thanks for coming to this episode to speak to us today on the condition of anonymity. So I think first off, I would love to understand what’s your definition of cheating.

[00:01:06] Jason:

I think generally most people talk about cheating in two forms, emotional cheating, and physical cheating. Physical cheating would be engaging in sexual behaviour with someone else apart from my partner. To make it clear, in this case, it’s not just sexual behaviour, but nonconsensual sexual behaviour.

[00:01:25] Cheryl:

Thanks for clarifying that for us. And maybe you can also share with us your experiences of cheating.

[00:01:32] Jason:

For my experience of being cheated on, it’s very interesting. I think till today, I have no clarity on whether it actually happened. Before the time of smartphones and dating apps, we had to use IRC Chats to get to know people. I, later on, found out that even though we were together, he went out to the IRC channels to meet other people with the intent of dating. So that to me felt like it should be cheating already. But that was my first relationship. I went through many years trying to think whether that counts as cheating or not.

[00:02:07] Cheryl:

Well, it must have been very confusing for you because it’s also your first experience and what did you feel?

[00:02:14] Jason:

The initial reaction was shock, then came, is it true? Could it be someone else impersonating my boyfriend? So when I actually tried to clarify he gave many reasons. I was just like, am I being cheated on? What’s happening? What am I supposed to do? It’s just very overwhelming.

[00:02:35] Cheryl:

I see. And I think that is really inflicting a lot of pain inside you as well, where you have to doubt yourself, doubt whether your partner is lying to you or not, or are they actually telling the truth.

Putting into the context of Buddhism. So Buddhism doesn’t really have the connotation of sin or whether things are right or wrong, but rather, sexual misconduct where cheating is actually viewed as unskillful and unwholesome because it causes a lot of pain to other people. It harms other people. In the context of cause and effect, when you do something bad, you’re really planting the seeds for something bad to happen in the future whenever that ripens. I think you really brought out the point that it just causes a lot of unwholesome states of mind to arise within yourself as well.

[00:03:30] Jason:

Cheating as a behaviour itself causes a lot of harm. At the same time, I feel that it indicates that generally there’s a deeper issue at hand. This might be a precursor to even more unskillful behaviour that may happen later down the road. So some people may think that it seems like a very small, innocuous action but the effects are quite severe.

[00:03:53] Cheryl:

And tell us a little bit more. So how did that manifest in yourself? And in a way, how did that experience of cheating kind of lead you down this vicious cycle of hurt where you eventually then became someone who cheated on others at some point in your life?

[00:04:09] Jason:

My ex-partner and I, we both hurt each other a lot. At one point, I was threatened with suicide and a lot of emotional manipulation. It’s not unfair to say that I was traumatised by the first relationship, and I didn’t know how to recover from it. So I started dating very serially, rebound partner after partner. Even if I didn’t feel like I was in love with the person, I just kinda crave another person.

Eventually when I realised that I wanted to end the relationship, but I didn’t know how, subconsciously what happened was, I cheated in order to get out of the relationship. Yeah, in hindsight it’s really horrible, but I look back and I realised that at that point in time, I had no idea what I was doing. That sounds like I’m probably trying to find excuses for the cheating but that felt like what was happening.

[00:05:01] Cheryl:

And how do you come to that realisation then?

[00:04:57] Jason:

It took many years. It took a few relationships and very unfortunately, that was not the only time I cheated. After the death of a loved one, I decided that I wanted to see a therapist. With the therapist, I worked through a lot of different issues about grief, about relationships, about the cheating behaviour. At one point, there was a question that was always on my mind. Since I have cheated before, does that mean that I’m a cheater and I will always be a cheater? It took me many years of therapy and a lot of work on myself to discover that I cannot define myself by my behaviours.

[00:05:31] Cheryl:

Yeah, I think that’s a tricky one, right? I know people who have been cheated on before, and they will be in that dilemma where, can I trust my partner again? Or am I just being stupid? Because in a way, a leopard never changes its spots. Right? What can I do once this trust is broken?

But as you mentioned, a lot of things, the actions, the behaviours are really just the superficial layer and there are always underlying reasons or root causes behind them. Not to say that the behaviour is correct. I mean it causes harm, causes hurt. You can’t deny that. But if we go deeper, we can really see that there are a lot of root causes there.

I’m just curious, for yourself it was because you experienced a hurt very deep from all the trauma from your first relationship, and it was kind of like your defense mechanism to then hurt your future partners, is it?

[00:06:33] Jason:

Yes. I think you put it very well. It was a defense mechanism, to hurt before I get hurt. It’s quite sad and looking back the amount of hurt I inflicted on my ex-partner was very unfortunate. The person had no hand in whatever trauma I received. But looking back, this behaviour caused so much hurt to my ex-partner, an innocent party, for no good reason.

[00:06:55] Cheryl:

I see. Because it’s very complicated, right? When you were in the moment, you really didn’t know what you want. I guess all you felt was just a desire to go on the app to find someone else, but you can’t really pinpoint what’s happening as well. So how can we avoid even putting ourselves in these situations where we may lose control? How can we better create conditions to not hurt other people so much?

[00:07:21] Jason:

That’s a difficult question and I’m glad I’ve gone through sufficient therapy and worked on myself and I have my spiritual practice to support me on that. How to stop? Should I not put myself in situations where it is likely that this behaviour will happen? If it’s subconscious, are you sure that you can stop it? Cheating is never just that one spur-of-the-moment decision. What we see is that action. What we don’t see is what happens behind that led to that action. Maybe there’s some unhappiness in the relationship or there is something that the person doesn’t want to handle within themselves.

So for me, I didn’t want to handle the hurt from the previous relationship. So, I just diverted my attention outwards. And when some additional trauma comes in internally, then I think it spills over, and whatever external measures I put in, it’ll all be pointless. So what I realized is that we must always work on ourselves. Whether you’re in a relationship or not, make sure that you’re a person who can live a wholesome life so that you don’t bring your personal problems into a relationship, or you don’t cause the relationship problems to be unable to be resolved because your own personal issues are standing in the way.

[00:08:37] Cheryl:

Yeah, it does make sense and it really gives me a different light because a lot of times people are very quick to judge or condemn people who cheat, and straight away criticize and judge and put a lot of labels. But then as you share, I realize that there’s so much suffering within one person to bring them to that action of cheating and of course all the steps that it takes to reach that behavior. They cannot contain it anymore and then it just spills over. Sadly, with this spilling over, it burns them as well.

Any practical tips that you think could be helpful? Maybe stop using the apps when you’re in a relationship or don’t look at people who walk around with blinders.

[00:09:12] Jason:

Practical tips? My response to what you said about not installing the apps. I thought that would work. I honestly tell you, I’ve tried it. But the horrifying thing is that, when the intention is there, whatever you want to make happen, you probably can. So, a practical tip I would say is to get in touch with your inner self whether it’s through meditation, or through other means available for you. Find out what are the areas of your life that may cause you problems when you’re in a relationship. A lot of people like to use this term, oh I’ve already found my better half, or my other half. My own personal belief is that we need to be whole before we go and meet another person so that we are two people who are whole that come together in a relationship that is healthy and they both grow.

[00:09:55] Cheryl:

You’ve brought up a very important point that the mind is the forerunner of all things. If you don’t take care of your mind, you don’t prioritize mental hygiene, then you know that uncleanliness will spill out one form or the other, and no external thing, no people will be able to fix you for you, you gotta fix you for yourself. But of course, we can always lean on others but not a hundred percent, and throw our problems at them.

[00:10:22] Jason:

To allow my mind to be less likely to tend towards such things, the Buddhist principle of morality is very important. And it’s something for us to practice on a daily basis. Tend your mind towards wholesome thoughts, wholesome behaviours, and actions, so that the imprint on your mind will be more wholesome and that it slowly grows with time, and we let go of the more unwholesome behaviour, which goes back to the Noble Eightfold Path, Right Effort in this case.

[00:10:50] Cheryl:

Indeed. Really plus one to that because I feel like the undercurrents of greed, hatred, ill-will or delusion is very, very strong. And for me, sometimes I find it very fascinating that it can come out so strongly. Generally, I’m a normal person. I don’t have very crazy thoughts. I don’t indulge too much in violence, but when I feel either very hurt or I feel betrayed or if I don’t get something that I really want, the thoughts of anger, of wanting to hurt people can come up very strongly. As you said, if we practice inclining our minds towards wholesome states, towards skillfulness, then that restraint really helps to protect us to actually turn all of those thoughts into action.

I think we can also segue into moving beyond the identity of both being cheated on and all the connotations that you may hold about that, as well as someone who has done these actions. What was your journey in forgiving others and forgiving yourself?

[00:11:54] Jason:

Forgiving others turns out to be easier than forgiving myself.

[00:11:57] Cheryl:

Oh, interesting.

[00:11:59] Jason:

I think what helped was realizing that this person was very hurt and therefore might have acted without being fully conscious about what he was doing.

It feels like cheating is like trauma and like how intergenerational trauma works. If a person has been hurt so much and is unable to process that hurt and let go of that hurt, that person will go on to hurt other people.

I think forgiving that person came a lot easier when I realised to have compassion for the other person, knowing that this person doesn’t have the intent to hurt. And to be fair, I think nobody on Earth has a true intention to hurt. I believe that. But if somebody is hurting, there must be some reason that the person is unaware of.

But forgiving myself, that was a whole different ball game. The question about, will I always be a cheater? haunted my mind so much. I had a friend who told me, my principle is I’ll never make friends with cheaters. But you, Jason, you’re my good friend and I understand what happened. Her forgiveness might have helped me to also see that she hates the behaviour, but she doesn’t hate the person. That made me realize that at some point, I need to separate the behaviour from the sense of me. I cannot keep latching on to that behaviour, identifying with that behaviour.

[00:13:24] Cheryl:

Where you’re able to see the entirety of yourself as bigger than the acts that you have committed.

[00:13:34] Jason:

I think that was why the first time I encountered a teaching by Ajahn Brahm, one of his famous stories, it’s about the two bad bricks in the wall. He misaligned two bricks and all he could see was that these two bricks were just so horrible that they ruin the whole wall. Until one day he realized that there are so many other beautiful bricks there.

He used that story to explain that when he went to a prison to teach, he didn’t see prisoners, he didn’t see rapists. He saw people who murdered, people who raped. But apart from looking at just this behaviour, there’re so many other aspects of this person that we can look at. That teaching touched me deeply. It made me realize that there are so many other aspects of myself. Even though, yes, I made a mistake, it’s a really horrible mistake, I made it more than once. But that doesn’t mean that I’m a person who is incorrigible.

[00:14:23] Cheryl:

Yeah, Sadhu. Very good to see that you’ve come around to this. I think it’s important to not let yourself be burdened by all of this guilt as well because if you keep carrying that burden of I’m not a good person and berating yourself, it just causes you to be in a very unwholesome mindset state. When you’re in an unwholesome mindset state, when you’re not thinking clearly, habitual tendencies can arise more quickly. So when you are moving away into a lighter mind state where you are at least abiding in forgiveness, in self-love, in mettā, unconditional loving kindness, then the clarity of mind is there to inform you to make wiser decisions the next time you’re in difficult situations as well.

[00:15:08] Jason:

Yeah, and it feels like common sense but it actually took me a while to grasp the fact that I need metta for myself, so that once I can sort out all the hurt from the past, then I can have the capacity to go and stop harming others, be kind to others. If I want to be kind to others, I must first start with myself. By being kind to myself, I stop holding on to the past and let the past hold me back.

[00:15:36] Cheryl:

Very beautiful. I’m just curious, I don’t know if you have had any closure with that person. But if he were to listen in and you were able to share with him something, what would you say?

[00:15:45] Jason:

I would say, thank you for the good times we had. As much as we’ve both hurt each other a lot, I think now looking back, I’ve tried to find things I’m thankful for, things that I’ve learned in the relationship. And I forgive you because it’s what is not easy to do. Made me realize that we all are hurting in this world. I hope that you’re having a good life and that all of us can take good care of ourselves and stop hurting others.

That’s a great question. I feel like I’m in some therapy session. That was an amazing question.

[00:16:24] Cheryl:

I’m sure a lot of our listeners will feel deeply touched by you really acknowledging the suffering and the capacity for us to continue to love, and continue to be kind. And what would you say to Jason in the past?

[00:16:38] Jason:

I would say, you tried your best. There were times when you didn’t know what you were doing. You were hurt so deeply, by so many things in life. Maybe you hope that you could have done better, that you shouldn’t have done all this and you’re probably scolding yourself for being such a messed up person, for hurting other people and everything.

I just wanna tell you, it’s okay. Let go of all these. Don’t have to hold on to it. It really hurts a lot to hold on to all these. It may cause you to hurt even more people later on. If you can just let that go, I assure you that you’ll become a really beautiful person down the road.

[00:17:16] Cheryl:

Wow. I think that was not just for Jason. It really goes into all of our hearts because we’ve all done things that we’re not very proud of, big or small. I’m sure there are some things that we still hold against ourselves, but allowing ourselves to let go and forgive. That’s a very, very beautiful way to end our episode today.

We covered a little bit about cheating, the experiences of Jason being cheated on, and how that hurt propelled him into a really dark place in life, where hurting others and cheating multiple times was almost his only way of finding happiness at that point. We talked about how we forgive ourselves and not define ourselves as just the bad acts that we do, but also look into all the 98 other beautiful bricks that we have within ourselves. That gives us more confidence, gives us more strength to love others, love ourselves, and create less harm in this world.

[00:18:18] Jason:

Wow. What a beautiful way to end this and I just want to say thank you for making this podcast a lot less difficult than I thought. I’m very thankful to you for all the really great questions. Going through this podcast has helped me to learn a lot and to reinforce the message for me to be even kinder to myself.

[00:18:35] Cheryl:

Sadhu Sadhu. I hope all of our listeners will also take away something and continue to stay happy and wise and see you in the next episode.

Special thanks to our sponsors:

Buddhist Youth Network, Lim Soon Kiat, Alvin Chan, Tan Key Seng, Soh Hwee Hoon, Geraldine Tay, Venerable You Guang, Wilson Ng, Diga, Joyce, Tan Jia Yee, Joanne, Suñña, Shuo Mei, Arif, Bernice, Wee Teck, Andrew Yam, Kan Rong Hui, Wei Li Quek, Shirley Shen, Ezra, Joanne Chan, Hsien Li Siaw, Gillian Ang, Loo Tiong Ngee

Editor and transcriber of this episode: Tee Ke Hui, Cheryl Cheah, Koh Kai Xin

The Importance of Doubting the Doubtful Mind: Lessons from a Buddhist Retreat

The Importance of Doubting the Doubtful Mind: Lessons from a Buddhist Retreat

TLDR: The mind can feel chaotic with the presence of defilements. When doubt arises, try doubting the doubt to set the ground for clarity to arise. The teachers’ guidance can also help in the situation and as an object of recollection after returning to daily life.

I shared the first part of my experience of an 8-day retreat in Wat Marp Jan here, summarising my experiences in the environment. This part will summarise observations of my internal world, which may or may not be caused by external situations.

Doubtful mind

Doubt arose in the restless mind on the first few days. I found myself disliking the unfamiliar way the Dhamma talk was conducted: the Thai part by Ajahn Anan that I didn’t understand which meant I had to wait for the translated part, the seemingly unstructured topics chosen for the session, the distractions of seeing the other monks having their meals during morning Dhamma talks.

There was so much resistance in my mind that I wondered if it was the right decision to join the retreat. I decided to take Ajahn Achalo’s suggestion to doubt the doubtful thought: “Who is doubting?”.

I asked myself if the doubt was reasonable, as there must be some validity to the method if these many retreatants decided that it was worthwhile to spend 9 days away from their daily lives to be here.

Keeping this in mind, I continued with the daily schedules and, fortunately, supportive experiences started to materialise. I watched how the resident monks acted with grace and intention, listened to how the visiting Ajahns expressed their respect for Ajahn Anan, and felt how Ajahn Anan slowly drew my mind in.

My mind shifted into a lighter mode in the middle of the retreat period, and I was more receptive to the way things were conducted.

The teachers show up

We were also privileged to listen to Dhamma talks from other visiting Ajahns during the week. Ajahn Achalo dialled in via Zoom to caution us that hindrances may be amplified during the retreat period (it’s totally accurate for me!); Ajahn Ñāṇiko from Abhayagiri Monastery shared about patience-endurance (Khanti) and faith (Saddha) in our practice; Ajahn Pavaro from Tisarana Buddhist Monastery gave advice on getting ‘back’ into daily life.

For me, the peak experience was when Luang Por Boonchu graced us with his presence. Ajahn Anan treated him with such high esteem, sharing that Luang Por Boonchu was the left-hand man of Luang Por Chah (while Luang Por Liem was his right-hand man). 

Visually he may look like an unassuming older monk, but he emanated such a ray of joy (or perhaps equanimity) with his light-hearted mood. He encouraged us to remain mindful and see conditions as ‘just like that’, to continue with our practice, and try something we have not done before – if we’ve never meditated overnight, we should try it out (some retreatants did that with a joyful attitude). 

I experienced this ‘old monk’ as the epitome of joy and love. I was in tears by the end of the session, overcome by the overflowing joy and bliss in my heart. Feeling embarrassed, I apologised to my chore-mate for having to compose myself before our cleaning duty. She just smiled and said, “That’s okay. I cried yesterday too.”

Last but not least, Ajahn Anan stood at the centre of my overall experience. Ajahn showed up as someone a little stern in the beginning, adding to the dislike in my mind. When I finally saw Ajahn Anan’s warmth and generosity over the next few days, my mind also slowly opened up to his teachings.

I noticed Ajahn’s emphasis on continuous practice and mind cultivation (he often closed his Dhamma talk by telling us to ‘Samadhi’ – just one word and everyone gladly followed).

When daily life ‘returns’ to us

Having been to two retreats, I now understand why retreats could progress one’s practice and deepen one’s faith in their practice. The secluded environment helps to highlight areas that are ready for exploration and progress. However, the practice does not (and should not) end when we leave the monastery compound, so the effort does not go to waste.

We can find appropriate ways to continue with the habit/practice cultivated during the retreat.

Ajahn Pavaro suggested that we bring our minds to meaningful moments during the retreat so that we can recollect and lighten our minds when daily/mundane life clogs our minds.

Incorporate mindfulness in daily small actions, e.g. be aware of the body when sitting in a traffic jam. With this, we can continue using the spirit already developed during the retreat into a more mindful life.

Buddha’s smile

I’d like to close off this sharing with a small realisation. When I first saw the Buddha statue in the Eating Hall, I recall thinking, “This Buddha’s face feels awkward”.

Towards the end of the retreat, I finally saw the compassionate gaze and smile. Of course, there was no change to the statue, only a change in my perspective and understanding. It’s human nature to form opinions based on our past habits, but there can be learning as long as we keep our minds and hearts open. 

The smiling Buddha
Cr: Author

Wise steps:

  • The mind can play tricks, raising doubtful thoughts to discourage the practice. Try doubting the doubt to see the situation beyond our own liking/disliking.
  • Remain patient when disliking arises. Once the ‘dust’ settles down, only can the mind see clearly.
  • Retreat and daily life can feel like two opposite ways of life. We can apply small mindful actions to bridge the gap.
10 things that I wish I knew before attending a meditation retreat

10 things that I wish I knew before attending a meditation retreat

TLDR: Going for a meditation retreat can seem like a daunting idea. From sitting still to early mornings, here are 10 things to note before going to a meditation retreat! Find out why it is an awesome thing to do as well!

My first meditation retreat was one of the most memorable retreats I’ve ever attended. It was during my university days in Warwickshire, UK, at a Thai Buddhist Forest tradition temple. I remembered spending half of the time thinking of what food I would eat when I returned to my student’s accommodation.

The shift from 3-meal to 1-meal a day (as part of the Thai forest practice) was a shock to my system.

The next spring, I returned to the temple for another meditation retreat and this time round, I was able to adapt to the environment and thrive in the seclusion. Since graduating, I attend at least one meditation retreat a year as a commitment to deepen my cultivation.

Here are 10 things that I wish I knew before attending a meditation retreat:

1.  Familiarise yourself with the teacher leading the retreat

Just like how every teacher has his/her teaching style, so too every one of us has our own learning style. For instance, a teacher such as Ajahn Brahm leans towards loving kindness and teaches through humorous stories, while Ajahn Anan teaches awareness of breath and shares stories from the sutta. Finding a teacher that matches your learning style helps you in your retreat experience. There are different ways to familiarise yourself with their teaching styles, such as through podcasts (Podbean, Spotify) or YouTube videos.

2. Get more rest before the retreat

When your body is well rested, you then have the fuel to cultivate your mind and heart. Try to get 8 full hours of sleep at least 3 days before the retreat.

Set an intention for the week before the retreat to get in bed without your electronic device at least 8.5 hours before your morning alarm. 

If your hectic schedule does not allow you to do so, that is perfectly fine, and you do not have to beat yourself up. Try to get used to sitting. Try meditating. If you have never practised sitting meditation, give it a go. If you sit regularly, try sitting longer. Most importantly, listen and be kind to your body!

3. Set an intention without attachment

Having an intention uplifts you especially when you are feeling down during the retreat. Let’s face it, a silent retreat with no access to our electronic device is when the volume of our internal thoughts is amplified. 

Thoughts of the past and the future may distract your stillness. Having an intention to return to, amidst the noise is likened to a warm and tight hug from your best friend. 

The intention could be a phrase that you resonate with, such as “no mud, no lotus” or “be contented with creating the conditions”. It could also be a quality you would like to develop such as “patience”, “stillness” or “generosity”. At the end of the retreat, regardless of whether the intention you have set has served you, learn to give thanks to the intention and then, gently let go of it.

4. Settle outstanding credit card bills

You do not want to be gasping for air in the meditation hall when you suddenly recall your credit card bill is due for payment. To make matters worse, you do not have access to your electronic device. 

This too applies to setting your work email’s out-of-office (OOO) message, as well as letting your family know that you are uncontactable during the duration of the retreat and to help you in settling any urgent or critical errands.

Having sorted your responsibilities will help you to better disconnect from the external world and turn inwards.

5. Manage your expectations on the quality of stillness in the first few days of retreat

Growth is rarely linear; it is not a single trajectory upward but a series of ups, downs, twists, and turns. Shifting from the hustle and bustle of city life to a secluded retreat, it may take a while for you to find stillness in your formal sits and informal practice. 

Do not compare yourself with the person sitting in front of you who may have the best upright posture and has never once fidgeted during the sit – chances are, you never know what this person is going through in their mind. 

Manage your own expectations and learn to channel your energy to set the right conditions for stillness to arise.

6. Pack comfortable clothes

What you wear affects you and the people around you. Avoid jeans and tight-fitting clothes as these may restrict your blood flow during seated meditation. 

Avoid clothes that ruffle and make sounds when you move as the noises may disturb others during meditation. Do check with the retreat organisers if there is a code of conduct for attire.

7. Grab a friend and attend the retreat together

Spiritual friendship is an important part of our spiritual life. Having a friend who can relate to you in this retreat journey is helpful, particularly in getting ready together pre-retreat and discussing your experiences post-retreat.

8. Trust the process

Doubt and faith are two sides of the same coin, they can co-exist. The key is to never act upon your doubt. Whenever a doubt arises in your meditation, acknowledge the doubt and set it aside. 

When you exit from your meditation, pen down your doubt and frame it as a question for the teacher. Whenever there is opportunity for Questions and Answers during the retreat, submit your question. 

Questions that come from a place of inquisition, as opposed to your own ego, will serve more than yourself. Learn to trust the process.

9. Let go of expectations

Now that you have read this so far into this article, you may have some expectations about your next retreat. It is important to prepare sufficiently, but don’t overthink. 

Overpreparing may hinder your experiences. Go with an open mind and know that the dots will connect when you look backwards.

Letting go of expectations does not mean that you are one without a goal, it simply means you have the wisdom and courage to detach at the right time and right place.

10. Know that you are not alone in this journey

The Dhamma is a roadmap to change behaviour and achieve a fulfilling life and often, this comes with sacrifices along the journey. For instance, this could mean spending your leave days on the retreat instead of holidaying in Bangkok, or cutting down on dinners with friends to get more rest. 

The journey can feel daunting and lonely at times. Remind yourself of long-term happiness and that success lies in the process.

Join a Buddhist organisation like DAYWA to meet new friends or volunteer your time at an organisation that you are familiar with. 

Right now, take a moment to pause what you are doing and reflect on the intention you have for deciding to/going to attend a meditation retreat. Know that you are on the right track. And that you are not alone on this path towards happiness. May you always have the right conditions to see things as they truly are.

The 11 things I learned and “gained” from a 3-month meditation retreat

The 11 things I learned and “gained” from a 3-month meditation retreat

Editor’s note: This article is adapted from PJ’s website. Do check out his past articles on tackling the workplace over here, here, and here

On 19th October 2022, I flew back to Singapore after spending three months at my teacher Ajahn Brahm‘s retreat centre Jhana Grove and monastery in Serpentine, Western Australia.

Since then, I’ve been asked quite frequently about what I learned and “gained”, which I’ll attempt to summarize here. Below are the 11 things I’ve learnt.

(Graphic image warning: Please note that learning point 8 has a few graphic pictures of a decaying dead kangaroo. You may quickly jump to point 9 if you are easily affected.)

1. A much clearer & experiential understanding of how suffering works

Expectations, wanting, hopes, plans, etc. are a huge barrier, because of the Second Noble Truth: wanting causes suffering. During this retreat, I think I’ve let go more of the expectations & wanting to re-experience the life-changing yo-yo-jhana in 2010, which I’ve written about here and here . And if I wanted anything, whether it was the beautiful breath, or silence in the mind, or nimittas, or jhanas, that wanting always led to suffering.

So towards the end, I was deliberately cultivating the mantra of “Good enough”. Heavy rain while walking to the monastery? Good enough. Restless mind while sitting in the morning cold? That’s more than good enough!

And that really helped and worked: there was a lot less suffering when I was developing this mindset of being “contented and easily satisfied”, instead of striving with strong wants.

It’s not all perfect: there were definitely days when it felt like walking into a perfect storm. The lowest point I experienced was towards the end, on a Monday. For the whole of Monday, I struggled with a very, very restless mind: I could barely sit. It was, as Ajahn Chah (Ajahn Brahm’s teacher) described, “you can’t move forward, you can’t go backwards, you can’t stay where you are”.

I’m experienced enough to know that restlessness is the mind being discontented with the present moment experience. So I tried to make peace with the present moment experience and tried to be unconditionally kind and gentle to my own mind. That caused my mind to kinda go into a kind of split, where a less-critical, more-loving PJ was having a dialogue with a very fault-finding, very discontented PJ:

Loving PJ: There there! It’s ok to be discontented. You’re not enlightened yet!

Fault-Finding PJ: Of course it’s easy to say that!

Loving PJ: Remember Ajahn Brahm’s instructions? Just make peace with the suffering, be kind, be gentle…

Fault-Finding PJ: Of course it’s easy for Ajahn to say that! He’s the MOZART of meditation, whereas you are still playing Twinkle Twinkle Little Stars! You can’t even watch your stupid beautiful breath, for goodness sake!

It just spiralled downwards from there, into outright fear and despair. I was reminded of the episode in the Buddha’s passing, when his attendant Ananda cried out of despair. I understood what he felt because I felt this deep fear of what will happen when Ajahn Brahm dies? Who else can I have as a teacher I am dependent on?

And there was despair because I was nowhere close to the jhanas, which are needed to really remove the defilements. And I had so many defilements … it felt like I was tasked with using a single box of matchsticks to melt an entire iceberg or glacier.

The fear and despair was very, very real, and very, very bad: I sobbed and cried my eyes out in the shower. I don’t think I have cried like this ever since my colleague Parathy died… after I finished crying, I asked my mind what it wanted to do, and went to sit and meditate, before going to sleep. The next morning, I went to ask Ajahn for advice on how to deal with such days. 

Ajahn was so kind and compassionate… he kept saying “trust. you are so close“, and also talked about how, often, progress on the Path isn’t about more effort, but about finding the right place to perpendicularly cross the river. “And when you’re over, you’ll then realize how stupid you’ve been all this while, because you’ll look back and say ‘wait, that was it? That’s all it took?’ ” And that was all it took for me to gain back the trust, confidence, and patience to carry on.

2. A more experiential understanding of non-self”

The other learning is a more experiential understanding of non-self. Basically, I don’t really control my body or my mind: it is heavily influenced by the environment around me. The body is out of control, and the mind is out of control because they are all complex processes which have no single source of self, and where effects become causes for further effects. It’s all about putting the right causes in place, I.e. Right Motivation (Samma sankappa). A few episodes really highlighted this to me.

  1. No matter how much I tried, I could not change the fact that my body is made in Singapore, and that I struggle with the cold. Cold makes my mind restless, as I am really not made for this climate. It’s quite funny because whenever it’s cold, there is automatically a soundtrack playing in my mind (for the first two months, it was the soundtrack of Crash Landing On You, because my wife and I re-watched it before I left…). But what was even more interesting was the short spell of warm weather in late September and early October: the soundtrack playing stopped in my mind, with no choice nor force at all! So it was really caused by the cold.
  2. Physically with my body, there were a few incidents (suspect Covid; my twitching eye; body pains from sitting meditation) which drove home the point of non-self.
    From the Buddha’s second-ever discourse (Anattalakkhanasutta SN 22.59):

“(this body is not) fit to be regarded thus: ‘This is mine, this I am, this is my self’”, because “…if…(this body) were (my) self, this (body) would not lead to affliction, and it would be possible to have it of (this body): ‘let my (body) be thus; let my (body) not be thus’. But because (this body) is nonself, (this body) leads to affliction, and it is not possible to have it of (this body): ‘let my (body) be thus; let my (body) not be thus’. “

Basically, if your body was you or your self, then you would be able to compel it and control it to be well, not be sick, and to take on any shape or form you wish. Which you can’t.

3. Reduce the drivers of negative emotions

Much of Ajahn Brahm’s teachings are really about undermining and reducing the drivers for negative emotions, especially the overthinking mind that tenses up, comments, interferes, fault-finds, strives and tries, is ruthless, and seeks to control everything (especially due to fear).

If we do the exact opposite to the above verbs, those are the causes for future deep meditation and eventual liberation. So we should:

  1. Relax to the Max
  2. Disengage from commentary
  3. Don’t interfere or do anything, because it is all none-of-your-business
  4. Let the mind decide what it wants to do, rather than tell and control it
  5. Cultivate contentment: “good enough”
  6. Not try
  7. And be kind, unconditionally.

4. Cultivating the opposite of fault-finding

Ajahn Brahm once wrote that “cultivating the opposite of fault-finding is 90% of the Buddhist practice”, and this was something I realised from the three months.

It is so easy to lapse into fault-finding and criticism of everything: I could be sitting for 45 mins, watching the breath for 44 mins, and daydreaming in the last minute, and that is often enough for me to say “that was not peaceful”! This is crazy, if you think about it, because I wasn’t really looking realistically at the whole session, but only picking out the bad parts to smear the whole thing.

I think this fault-finding is due to social conditioning: it seems “smarter” to seem pessimistic, cynical, and negative (as shared in Psychology of Money: see point 7 in the original article here). This mindset is especially prevalent in Singapore, I think.

5. Systems, Not Goals

Scott Adams’ “system vs goals” came up in my mind during the retreat, and I started wondering what was my “system”, vs the “goal” of enlightenment. My system is to keep precepts, learn Dhamma, create the supporting environment for practice around me, and meditate daily. I’ll let the results take care of themselves. Some specifics that I picked up during the Rains:

  1. If the meditation was me largely “letting go, being kind and gentle”, then the meditation was a success, regardless of the results!
  2. I started debriefing myself after each meditation, as part of my “system”. I ask myself these questions:
    1. What suffering was absent? How much peace, calm & stillness was generated from the sit?
    2. Was there letting go, kindness and gentleness in the meditation, between me and the meditation object? 
    3. Which defilements were gone? Usually for me, there’s no ill will, sloth and torpor, and doubt. The usual suspects are Kama canda, and restlessness and remorse.

7. Meditation is like taking a shit

Meditation is a lot like taking a shit: there are a lot of parallels between the two.

  1. Both are non-self: in both processes, there is no single part you can point to, and say that’s me, mine, a self. There are also none of the accumulations of a self in any part of the processes e.g. ego, pride, expectations, will, etc. 
  2. Both are natural causal processes, where willpower & expectations are NOT necessary causal factors & are often counterproductive:
    1. If you’re blocked in meditation, often you need more mindfulness and kindness, to unblock yourself. If you’re blocked in shitting, often you need more fibre and water to unblock yourself.
    2. Using willpower in both cases causes haemorrhoids in your mind and in your a**
    3. Expectations in both cases are major blockers. 
  3. Both processes are about clearing their “containers” of defilements and debris: one is clearing the mind, the other is clearing the digestive system.
  4. Last but not least, the best sits and the best shits are effortless and joyful, and very healthy. 

7. Keeping Precepts is Critical

Keeping precepts is critical for progress on the Path. This is often overlooked, especially in western meditation instructions. But this importance becomes very clear when meditation deepens, and when your mind starts to reflect the spottiness of your ethical behaviour by body, speech and mind. Let me share a story about someone, whom I’ll call PJ2. Imagine that PJ2 is single, and that he once had a very, very deep meditation experience a few years ago. 

At the start of the Rains Retreat, I was discussing nimittas and jhanas with PJ2. However, as the retreat progressed, PJ2’s past caught up with him: he had not kept his precepts fully, and that caused him to feel this overwhelming sense of guilt that triggered panic attacks.

This lasted until PJ2 left, and it was very eye-opening for everyone to see how important keeping precepts are, for deeper meditation and for one’s practice.

8. Death is everywhere

Death and dying is everywhere, in the most unexpected places. In September, as a few of us returned from visiting Kusala Hermitage, it turned out that two kangaroos had been hit by vehicles just outside Jhana Grove. One of them was more decayed, while the other one was quite intact. It was very eye-opening to see the decaying and decomposition process over the weeks, which I captured by taking multiple videos and photos.

What videos and photos do not capture is the smell: that nauseating odour of death and decay, which reminds me of the very first time I smelled that odour, as a teenager helping my father clear the drowned rat stuck under our driveway.

But what the photos and videos do convey are the charnel ground descriptions in the suttas, especially the Satipatthana sutta (** CONTACT ALERT: Pics of dead things**)

Dead adult kangaroo, lying sideways on a road
The dead adult kangaroo just outside Jhana Grove

…And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ 15.1

The dead adult kangaroo had moved due to heavy rain and had decayed

Then:

…a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. 16.2They’d compare it with their own body: 16.3‘This body is also of that same nature, that same kind, and cannot go beyond that.’ 17.1

Same dead kangaroo, much more decayed. Note how the skull has gone missing, and the skeleton has changed color.

Then:

Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …

A finger fragment of the dead kangaroo by the roadside marking

Then:

Bones rotted and crumbled to powder. 30.2They’d compare it with their own body: 30.3‘This body is also of that same nature, that same kind, and cannot go beyond that.’

It is extremely sobering, especially since an adult male kangaroo is about the same size as me, to reflect that my body is truly “of that same nature, that same kind, and cannot go beyond that.”

The Sangha at Bodhinyana Monastery paying respects to the Triple Gem

9. The monastic practice is the Buddha’s Training Programme

The monastic practice set by the Buddha is THE way to get to Nibbana.  Before this Rains, I had doubts about this: what’s stopping me as a lay person from being able to practice towards liberation? But after three months, there is no longer any doubt in my mind that the Training Programme decided by the Buddha is the best bet to Enlightenment.

However, my conditions in life are such that, it has to be lay life for me, at least for a while: as a married man, I have to take care of my wife, but also have to take care of my parents and parents-in-law as they age.

10. Some observations of my fellow retreatants:

My “alms bowl” for three months, filled with food generously given by lay supporters of the monastery. Those lay supporters drove 1 hr each way to feed the monks and lay retreatants every day, for 3 months!
  1. The generosity of people is astounding.
    For three months, I was fed by other people.
    Also, this group of Rains Retreatants really were very generous with helping each other out. For example, Becky would serve Ajahn tea, but also do a lot of acts of loving kindness to others. And in turn, I saw others helping her: a number of retreatants were talking to her to give her an introduction to the suttas, just before her silent retreat. Everyone was helping each other out like one big family (e.g. Gayathri making soup for Piotr, our Polish retreatant, when he fell sick a second time), which the Jhana Grove staff observed was quite unusual to our group.
  2. There seems to be a bit of PTSD from past experiences with SN Goenka vipassana meditation: a couple of retreatants mentioned to me something along the lines of “I can’t watch the breath, because I end up trying to control it from my vipassana experience” and “I can’t watch the breath with pleasure, because my vipassana conditioning kicks in”. Which is a real pity, because the breath can be a lovely meditation object.
  3. Dhamma vitakka (thoughts of the Dhamma) as a subtle hindrance was something that came up in a sutta class taught by Ajahn Brahm, but it seems to have been rejected by a number of retreatants. This hindrance was something I saw in my own mind: at some point, I realised that reading the suttas was actually complicating my own meditation practice, because I ended up generating a lot of questions (“Am I doing X right, like in the sutta?”) which disturbed the peace of mind. So towards the end, I deliberately cut down on my reading of the suttas, and reduced my thinking on aspects of the Dhamma.

11. The Practice isn’t just about meditation

While on a day outing with Ajahn Santutthi, abbot of Kusala Hermitage, I asked Ajahn about advice on the practice, especially since I felt stuck and stagnating in my meditation depth. He gave very good advice: “the practice doesn’t end after three months”, “the practice isn’t just about meditation”, and “just develop contentment and peace.”

Which is perhaps the main takeaway I got from my three months. 

Monks from Kusala Hermitage walking in a botanical garden bed of tulips
Rewire Your Brain: 5 Ways I broke the porn addiction cycle

Rewire Your Brain: 5 Ways I broke the porn addiction cycle

Editor’s note: This is the last part of a two-part article on how Joshua (not his real name) met the Dhamma through his search in finding the solution to his porn addiction. In this article, he shares 5 methods he applied to fix his porn addiction.

TW: Sexual abuse is discussed in this article

TLDR: Joshua shares 5 effective methods he applied to get himself out of the addictive porn spiral. This includes changing his environment, revaluing porn, reflecting on drawbacks, seeking help, and substituting our responses to triggers.

I shared my journey into the Dhamma via my porn addiction in the last article. It is probably the strangest answer to ‘How did you come to find the Dhamma?’. 

I would like to share 5 actionable ways one can slowly curb their addiction. This is not meant to be professional advice and one should seek professional help for addiction when it is impeding their normal daily functions. 

The following 5 ways are what helped me through the darkest periods of my life. May this benefit your journey:

  1. Change your environment to change your habits
  2. Reflect on the drawbacks of chasing desire
  3. Revalue by reflecting on the grossness of the body
  4. Seek counselling support
  5. Replace the response to triggers with something more wholesome

1. Change your environment to change your habits

Our environment shapes us more than we think. We don’t fail to create new habits because our willpower is weak but rather our system for positive change is weak. One system we can change is the environment that we interact with.

For me, I opened my room doors widely even when I was sleeping to keep myself accountable. This increased the barriers to surfing porn when I was alone in my room. 

I also took more drastic actions to alter my social circles and hangout spots to not put myself in situations where I was tempted or lustful. Until my mind was stable, I had to remove myself from such situations for the time being.

However, I also eventually stopped visiting night hangout spots and hung out more with Dhamma friends in more conducive environments. The soil that I was feeding my mind needed to be fertile for wholesomeness and not unwholesomeness. 

In addition, I also used Mac software, self-control, to block my access to porn sites. This made it harder for me to access them when I lost control. It is amazing how far a craving mind can go when it is filled with desire. A ton of suffering in all the pursuit for something temporary and unskillful.

2. Reflect on the drawbacks of chasing desires

The Buddha often encouraged his lay followers to contemplate the drawbacks of unwholesomeness in Pataligama sutta:

“There is the case where an unvirtuous person, by reason of heedlessness, undergoes the loss/confiscation of great wealth. This is the first drawback coming from an unvirtuous person’s failure in virtue.

“Furthermore, the bad reputation of the unvirtuous person, failing in virtue, gets spread about. This is the second drawback coming from an unvirtuous person’s failure in virtue.

“Furthermore, whatever assembly the unvirtuous person, failing in virtue, approaches — whether of noble warriors, brahmans, householders, or contemplatives — he/she does so without confidence & abashed. This is the third drawback coming from an unvirtuous person’s failure in virtue.

“Furthermore, the unvirtuous person, failing in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s failure in virtue.

“Furthermore, the unvirtuous person, failing in virtue — on the break-up of the body, after death — reappears in a plane of deprivation, a bad destination, a lower realm, a hell. This is the fifth drawback coming from an unvirtuous person’s failure in virtue.”

The sutta goes from subtle loss in this life to complete suffering in the next. It is also a poignant reminder of how things can go south extremely quickly when we chase our bad habits.

Pursuing such sense desires is as if one is licking honey from a knife’s blade as the Buddhist saying goes. 

When the honey is gone, all that is left is pain/remorse. I wrote down pointers to reflect on if the desire suddenly arose within me. 

The drawbacks included the shame of having succumbed to my unwholesome desires as a student of the Buddha, the shame of facing my Dhamma friends, and also a deeper shame of having become a participant in the oppressive porn industry.

Having watched youtube documentaries on the industry and how it often ensnares young women and subjects them to horrific mental & physical abuse, made an imprint on me. 

How many young women’s physical and mental health is ruined by the industry and how many are stuck and suffering? In addition, how many young people are exposed to these videos and conditioned to see themselves or women in a warped manner?

My surfing enabled this billion-dollar industry of exploitation and pain to thrive. No amount of ‘animal liberation’ that I did could undo the pain inflicted by my participation if I continued. You can watch more here and here about the industry.

3. Revalue by reflecting on the grossness of the body

Buddhist monastics would often quiz their disciples,

Master: ‘Do you love your hair?’

Lay Disciple: ‘Yes’

Master: ‘Okay, what if a bunch of your hair drops into your food, would you still eat your food with your hair in it if you love it so much?’

Lay Disciple: ‘No Sir’ *a moment of insight arises*

Teachers often make us question our assumptions about the body and its perceived beauty.

I recall a teacher asking “If our body was truly beautiful & attractive, why do many people put on concealers/make-up every day? It is because the body is constantly ageing and filled with gross things (e.g. faeces, toxins), hence we cover it up…even the dead are not spared, we embalm them and put on make-up.

Skin is beautiful until skin flakes fall into your food. A person’s body is beautiful until the person is dead and they start rotting. Reflecting on the unattractiveness of the body is called ‘Asubha’.

Asubha meditation is a meditation where the object of awareness is placed on the unattractiveness of the body. This is often used to counter lust in an individual. It is typically coupled with metta meditation to neutralise any aversion that might arise from contemplating the body’s unattractiveness.

A guided meditation can be found here, and a Dhamma teaching about it can be found here. However, it should be attempted with guidance from good meditation teachers especially if it is your first time.

Another way, is to ask yourself, “What value does porn bring to my life?” “Is this really how I want to spend my life?” “Looking at naked people?”.

By using such thoughts, one can reduce the impact of lust. To reflect on what value porn brings?

4. Seek counselling support to help you through the tough periods

One of the best things about Buddhism is that it does not judge or condemn. It simply provides guidance and support. I found this to be incredibly reassuring and it helped me to feel less alone in my struggle. Engaging with counselling support like Shan You Counselling, Dots Connection, Buddhist Free Clinic, helped to provide a Buddhist perspective to my pain and troubles.

In addition, I sought out online communities of people who recovered and were recovering as well, reading stories of success was truly inspiring.

There is hope and there is potential for change because the self is anatta (non-self).

One of them said, “By turning to Buddhism, I was able to recognize that my addiction was a symptom of underlying suffering. I was able to face my suffering, and then find the strength to overcome it.” 

That person’s testimony started my journey into the Dhamma. When we bring to light our darkest struggles, we give others an opportunity to light up their dark inner world as well!

5. Replace the response to triggers with something more wholesome

With a newfound awareness of my addiction, I was able to start making conscious decisions about how I wanted to respond to them.

“One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.” – Dhammapada 239 

The act of removing those impurities starts with recognising the trigger and not letting the habitual loop play out. Furthermore, we can recognise the trigger and then replace it with a wholesome action that leads to the same outcome.

For example, being restless with nothing to do in the morning might make me want to watch porn. The outcome? Wanting to feel relieved from restlessness. Recognising this trigger, I then head to the gym to remove myself from home and do a strenuous workout. This makes me feel less restless (and maybe breathless), achieving the outcome the trigger intends to make.

Hence, by replacing the action after the trigger, I am able to slowly release the grip that the trigger has on me to surf porn. 

It might take time to notice the triggers, hence, writing down the triggers is useful for one to make alterations to their reactions to the triggers.

Conclusion 

With the help of the Dhamma and other support, I eventually broke free from my addiction. It was a long process, and there were certainly ups and downs along the way.

But in the end, I was able to overcome my addiction to lead a healthier and more fulfilling life. 

To this day, I still keep the practice of Dhamma close to my heart and am grateful for the wisdom and guidance it has provided me. It has been a source of strength and support. I am confident that I can continue to apply Dhamma to help me stay on the path of recovery.


Wise Steps:

  • Know your triggers for bad habits to arise, developing mindfulness is critical in catching those moments
  • Seek professional help, there is no shame in raising your hand to ask for help