TLDR: Premarital sex, simply put, is sexual activity between people who are unmarried to each other. In contrast, abstinence and chastity are ideals that have been largely promoted in society and form a large part of our education systems, in particular when it comes to sexual education. Where did the Buddha stand on this?
But why is premarital sex such a big deal?
The idea of sex can be considered as a sacred act between people. In the Asian tradition, marriage and family are thought to be valuable and central to our society. Hence, everything that falls under the umbrella of marriage and family is viewed similarly. Remaining as a virgin until marriage can be seen as the symbol of purity, like a complete package deal to your husband/wife-to-be. This is generally the perception of the society at large when it comes to pre-marital sex.
In the Buddhist context, lay Buddhists would follow the moral code of conduct, specifically, the five precepts. Sexual acts would therefore tie in with the third of the five precepts, namely, undertaking the precept to refrain from sexual misconduct.
So what is misconduct in Buddhist context?
Broadly, sexual misconduct can be considered as having sex with an underage person, one in spiritual training/sworn on celibacy, married, or engaged person, or any act that is prohibited by the law (e.g. rape).
The purpose of precepts is to prevent us from causing harm and pain to others driven by one’s lust and gratification.
By extension, following the precepts empower us to live a life free from guilt and remorse.
Ultimately, we got to ask ourselves what the intention and purpose of the act is. The concept of misconduct or sexual activity in itself could cascade into the poisons of suffering, as described by the Buddha (greed, hatred, and delusion). This broader definition of misconduct is relevant when we examine the relationship between pre-marital sex and Buddhist values.
So in short, up to this point, yes you can. However, nothing in this world comes easy right? Likewise, ‘T&C’ applies.
So do these definitions answer the question?
We have now defined both pre-marital sex and the relevant precepts in Buddhism. In the Buddha’s time, pre-marital sex is not an issue as women were not allowed in public without a chaperone. Hence, the third precept was meant to protect women in that period. Naturally, nothing in Buddhism that we have defined so far outright prohibits pre-marital sex. Of course, this definition is non-exhaustive, but in the most general sense of the precepts, this is what they imply.
Also in general, Buddhism is a free religion in that although there is a fixed set of principles, the practitioners are at liberty to decide if they wish to adhere to them, depending on their desire to progress further in their spiritual path of practice.
The precepts are general guidelines of not harming both oneself and others.
So at least until now, there are no direct contradictions between the precepts and the act of pre-marital sex. Nevertheless, the reality is usually not that simple because there are still many indirect consequences of any act that we do, i.e. kamma.
What are the possible consequences?
While the act of pre-marital sex itself does not directly contradict Buddhist values, it is also not an action without consequences.
One obvious unintended outcome is an unplanned pregnancy.
While the pregnancy itself is fine, an unplanned one may lead to abortion, which constitutes an act of killing in Buddhism, breaking the first of the five precepts (to abstain from taking the life of another being).
Regardless of any decisions made post-pregnancy, the pregnancy itself could lead to social stigma, and that could negatively impact one’s lifestyle, especially the emotional and mental wellness aspects.
There could also be objections from the family, leading to possible tension and in the worst-case scenario, the breaking up of a family as a new one is formed.
Depending on the stage of life in which the involved parties are in, it could also be detrimental to one’s career, both for the baby carrier and the partner. The impact on the one who is pregnant is obvious, but even for the partner, who may not have to literally carry the baby, might still have to make difficult decisions, i.e. if the individual is studying and needs to work to make ends meet.
It is important to realise that often shotgun marriages can also be a shotgun aimed at others, shattering the target and resulting in third party damage too.
There is a complexity that comes with unplanned pregnancies and can quickly cause things to spiral downhill. Both parties in a relationship need to be prepared to shoulder any responsibilities and a conversation needs to be had with regard to how comfortable everyone is with the risk.
Unplanned pregnancies are not the only possible consequence of pre-marital sex; it is simply the most commonly discussed subject matter.
Its purpose here is to inform us that while the act of pre-marital sex itself is not forbidden, chances of subsequent not-so-ideal results are high. This would contradict the Buddhists principles.
Now what?
Are these consequences deal breakers?
Well, at the end of the day it depends on how comfortable each person is with the stakes involved; all hell breaks loose versus the value and pleasure of sex as part of a relationship. There are ways to mitigate these repercussions as well.
These need not be deal breakers because there are mitigating factors, like education and mutually agreed upon possible ramifications*.
*For example, in scenarios where the parties involved have communicated and are aware of the implications. As such, it will be okay if they are willing to take the risks and (possibly) responsibilities while having a comprehensive understanding of what pre-marital sex entails.
How to overcome lust?
Sexual desire is a form of craving which leads to more suffering (dukkha), and therefore needs to be minimised and extricated as a precondition for bringing dukkha to an end.
If the above factors are a “deal-breaker” for you, you can consider the following methods to rein in your biological urges or animalistic instinct.
The most common antidote taught by the Buddha for learning how to train your (inner) dragon is to contemplate on the 32 body parts and its unattractiveness during meditation.
The goal of this contemplation of the 32 body parts meditation method is to weaken your inner dragon by robbing it of reasons to find a person attractive. This allows us to see the body in a deconstructed manner, with a probing scrutiny grounded in dispassion, handicapping the dragon to regard the body as beautiful or desirable. With the right effort, infatuation can be countered.
The basis for this meditation lies in the idea that beauty is not something that one should be chasing after as the body is not permanent as we like it to be. This message is emphasised in the story of a beautiful courtesan where nobody desires her dead decaying maggot-filled corpse. Men in the kingdom would bid huge amounts for her services when she was alive but once she passed away, no one would even pay a cent to be near her body.
Alternatively, we can also examine the impermanence of the body.
This body of ours that is born is subjected to old age, sickness and eventually, death. Whatever that we viewed as appealing right now will one day change, be it whether it is due to internal or external factors.
Intricately linked to this is another story where a beauty-obsessed Queen witnessed for herself a young beautiful lady turning sickly, old and ugly and realised the valueless of the body. In the short run, we run after beauty only to be disappointed when we age.
Consequently, satisfying one’s sexual urges right now would lead to more craving, causing disappointment when the impermanent body changes.
So what does this mean in the grand scheme of things?
You are the owner and heir of your actions/kamma, it follows you like a shadow. At the end of the day, your life is your choice. The rule of thumb, if you want to uphold your precepts, is that when in doubt/scare/worried, the answer is don’t do it.
Premarital sex is a personal activity and decision, involving at least two parties. Buddhism is generally a free religion, just stay away from harming yourself and others. Avoid evil, do good, and if possible, purify your minds.
Be kind; stay safe, well and happy! Suki hontu! …
Wise Steps
If you are in a intimate relationship (pre-marriage), have a conversation about sex with your partner to ensure you two are aware of the consequences and also the personal boundaries
Recall that while you two may be fine with it, there are ramifications beyond you two (family/school/career/social circles)
When in doubt, refrain from doing it
Want to learn how to meditate?
Check out our handy ‘Meditation 101’ guide that explores the basics of Buddhist meditation which can help us better manage stresses for a happier and a fuller life.
Wholesome Wednesdays (WW): Bringing you curated positive content on Wednesdays to uplift your hump day.
We often laugh at friends who do not know the latest trends/ Netflix movies/ social terms. However, we rarely think that we are ‘out-of-trend’. Today we explore how we can check on which part of us is still living in the past. To seek within and not outwards. Stay wise!
1. Are you operating on Windows 95?
2. Two monks carry a woman differently. What can we learn?
Are you operating on Windows 95?
Unsplash
What’s going on here
Adam Grant, a famous writer who writes about work-life, shares a post about rethinking our opinions and views. We often laugh at others who are ‘outdated’ in the products, films, and services they use. However, we often miss looking in the mirror for the outdated opinions we hold.
Why we like it
Adam challenges us to look deeper by first forcing us to confront the values that we hold. His post provides a nice trigger for us to recollect on changing our views and even friendships to become a better version of ourselves!
“The best way to stay true to your values is to stay open to rethinking your views. What have you rethought lately?”
Wise Steps
Have a deep thought about what values you hold close to your heart. Is there a need to rethink them? What grudges do you hold that no longer serve you?
Two monks carry a woman differently. What can we learn?
Unsplash
What’s going on here
Two monks meet a woman stranded at a raging river. The senior and junior monk makes their own decision on how to approach the lady. The video highlights clinging to form vs substance.
Why we like it
This short video makes us reflect on the principles behind why we walk the Buddhist path. To let go of our preconceptions of what is ‘right’ or ‘wrong’ and focus on the present moment of what needs to be done.
“The junior monk was carrying the burden of what the senior monk had done as an emotional baggage”
Wise Steps
Does something ‘trigger’ you no matter what the person’s intention? Reflect on what you are clinging so much to that it is worth giving up your happiness for.
Wholesome Wednesdays: Bringing you curated positive content on Wednesdays to uplift your hump day.
Two wholesome content for you today!
We explore a ‘critique’ of meditation in secular settings and how we can break out of our comparing loop.
Meditation & mindfulness makes you more selfish? Really?
Cr: Unsplash
What’s going on here
CNA Article covers how mindfulness in secular settings can possibly lead to heightened levels of selfishness and independent-minded thinking. The take-home message? Mindfulness could lead to good social outcomes or bad ones, depending on context.
Why we like it
The author shares that mindfulness and Buddhism cannot be practised in separate worlds. Right Mindfulness is part of the noble 8 fold path. For one to ‘benefit’ from it in the spiritual sense, we need to develop other parts of the path.
If practitioners strive to use mindfulness to reduce suffering, rather than increase it, it’s important to ensure that people are also mindful of themselves as existing in relation with others.
Wise Steps
Even snipers can be taught ‘mindfulness’ of breathing in killing other beings. Know how to ground wholesome qualities in meditation (such as metta) and be familiar with the other aspects of the eightfold path
Comparison is the thief of joy…so how do we stop comparing?
cr: Unsplash
What’s going on here
Ryan Holiday, a stoic writer, shares quick questions we can use to get over our comparing mind state. Comparison is the thief of joy, how shall we fight that default mind state?
Why we like it
While we intellectually know that comparing ourselves to our peers’ social media profiles is not healthy, it is hard to ignore it. These stoic thought experiments can help us jump out of the spirals of comparisons
“Enough will be never be enough for the person to whom enough is too little”
Wise Steps
When we catch ourselves thinking ‘wow, that person has such a shiok life’, reflect about what you have and how you might envy yourself right now if you weren’t yourself.
This is adapted from Sylvia Bay’s bulletin for Buddhist Fellowship written in March 2020. This is a great reminder for us as we greet each new year. This pandemic throws all the curveballs we could never expect. Here is how we can l
TLDR: These are unprecedented times. The past few months have been very hard for us as the world gradually descends into a Covid-19 pandemic and we watch an accustomed way of life slowly disintegrates.Here is how we can develop faith in fearful times
Every new day seems to bring worse news and we are seized by worry and fear for the safety and well-being of ourselves and our loved ones.
It doesn’t help that nobody knows how long this pandemic will drag on. What more damage will it inflict on society and the economy before it passes? Will it even be over? Will ‘normal’ life as we know it ever return?
Why Must We Not Give In To Fear & Worry?
It brings out the worst in us. In our practice, we must learn to recognise racing thoughts driven by worry and fear.
Recognition, seeing rightly, is a necessary first step to breaking away from being trapped in an endless, vicious cycle of anxiety and panic proliferating frightful thoughts which in turn heighten the overall sense of doom.
Fear and worry are powerful akusala (unwholesome) mental states that can and often do bring out the worst in us. We become selfish and self-centred. We do silly and illogical things. We hoard food, masks, sanitisers, washing detergents, toilet papers! Fear and worry drain our goodness and humanity.
Our capacity for metta, compassion, generosity, empathy and so on dissolve under the deluge of worried and fearful thoughts. Even our noble aspirations to be good Buddhists and to do the right thing for ourselves and for others are terminated in mid-stream.
That is why it is critical that we try our utmost not to give in to fear and worry. It is not easy, but it can be done.
When you see those two mental states arising, take a deep breath and acknowledge their presence.
Call them out by name: “That is fear. That is worry.”
But don’t get defensive.
Don’t self-flagellate.
Don’t blame yourself for their presence.
Just be aware of them and other akusala mental states trailing in their wake: greed, anger, resentment and so on. Then consciously and deliberately choose not to give in to all the mental negativities.
We must not because if we are decent people and especially if we want to be good Buddhists, we will regret any unkind word said and selfish action made while caught in the grip of fear and worry.
What Do We Turn Our Minds To?
Turn our minds to Faith
Instead, turn our minds to faith (saddhā). As Buddhists, our faith is in the Triple Gem: the Buddha, Dhamma and Sangha.
The stronger our faith, the more we will feel fear and worry dissipate. Faith is so powerful that it can bring up intense joy and immense gratitude.
If you don’t believe, try this: take a deep breath and say slowly, mindfully and with conviction, “My faith in the Buddha, Dhamma and Sangha will protect me.” Don’t think. Don’t over-analyse. If you do as instructed, you will see faith surge. Joy, gratitude and humility will wash over you.
Like all mental states, faith has to be cultivated. Therefore, set aside quiet time to pay homage to the Triple Gem. More importantly, use that time to reflect on the meaning of the ancient words.
Right reflection is necessary to strengthen faith and protect the kusala (wholesome) in the mind.
Buddha
We start by recalling the Buddha’s virtues as follows but in a language that we understand and can appreciate: “The Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.”
What stands out here is the fact that the Buddha was the epitome of wisdom (vijjā) and goodness (carana).
He had realised entirely on his own how his mind works and how suffering can cease.
And then out of compassion for all sentient beings, Buddha devoted the rest of his life to helping others to the same intuitive realisation. Buddha was an incredible teacher: ingenious and creative, uplifting and inspiring, with boundless compassion, drive and energy.
He taught Dhamma literally to the end.
As he laid dying beneath the Sal trees in Kusinara, Buddha reminded his students to strive on and to realise Nibbāna for themselves.
Buddha’s life was profoundly inspiring.
In these difficult times, we must remind ourselves to bring out that ‘Buddha’ potential in us and not give in to our darker instincts, namely, greed and anger. We must believe that we too are capable of great wisdom and goodness. We only have to stay committed to the practice and not lose faith.
Dhamma
Reflect on the virtues of the Dhamma as follows: “Well expounded is the Dhamma by the Exalted One, directly visible, immediately effective, calling one to come and see, leading on, to be personally realised by the wise.”
This is a reminder to ourselves to not get caught up in the running commentaries in our heads. Thought constructions are often unhelpful but they can be downright destructive if fuelled by fear and worry.
Instead, live in the present moment or as the Buddha had put it: “sandiṭṭhiko” (visible here and now) and “akāliko” (timeless). Learn to enjoy the NOW.
Be aware of how our mind can stay in the present, without chattering, at least for a while before it drifts off again. Be grateful each time you are aware of this present moment where the mind is quietly watchful.
Treasure this moment in the Dhamma. Feel blessed that with the guidance of a 2500-year old teaching, we too are enjoying this wondrous experience
Sangha
To recall the virtues of the Sangha is to remind ourselves that we must stay kusala and not willy-nilly stray into akusala. As the first part of the homage recitation goes, “The order of the Exalted One’s disciples is practising well; … is of upright conduct; … has entered the right path; … is practising correctly.”
Indeed, the noblest of Buddha’s disciples were all paragons of virtues. If we profess to be Buddha’s disciples, the least that we can do is to restrain our akusala instincts and to conscientiously cultivate kusala ones.
We learn to speak kindly and gently. In this trying time, where everyone is anxious and agitated, we should not add to another’s pain.
We shall act with consideration. We take (or buy) only what we need for survival and not clear the shelves because we can. We must be giving (cāga). For those of us with means, this is really a chance to cultivate generosity because there are very real and desperate needs out there. If we find our mind resisting to give, tame that stain of miserliness by giving more.
What must we do?
Be empathic.
We must be empathetic. Covid-19 obviously does not respect national boundaries. There is no one race or religion immune to Covid-19. The entire human race is in this together.
So we will not point fingers and look for convenient scapegoats. Instead, we should embrace all and help all alike. And finally, we will be grateful for our blessings to be living in a country where we have good people and resources to contain Covid-19 outbreak and save lives.
The fact that we remain hopeful despite the body blows to the economy and complete disruption to our social lives, shows that instinctively we trust the people in the forefront know what they are doing.
We must not add to their burden. Instead, we will be humble and wholly support them. We must think positive, stay optimistic and believe that this pandemic will pass.
May we all emerge from this defining challenge of our time, stronger in our faith, kinder in our words and conduct, and wiser in our thoughts. May your faith in the Triple Gem keep you well and at peace
TLDR: Teacher burnout is a real risk. The mental health of teachers also has a significant impact on students. Besides relying on their peers and official support channels, teachers can practise meditation to promote greater mental wellness for themselves and their students.
The Missing Conversation
“What’s missing from the conversation in schools is the mental well-being of teachers.”
So goes a comment from a former secondary school teacher, as quoted in a CNA Insider post, which highlighted the challenges that teachers have faced. As netizens generally agreed, teachers have it tough.
Struggling to cover content while keeping up with new policies and coping with safe management measures, answering multiple stakeholders like parents, colleagues, and supervisors. Teachers may find it all rather overwhelming.
If a common refrain of critics is to ask who guards the guards, can we ask in turn how we can care more for the caregivers?
How should we take better care of teachers’ mental health, especially from a Dhamma-based perspective?
Burnout and Brownout
The issue of mental wellness has preoccupied the nation’s collective imagination in recent months. Reports have noted that, in comparison to their peers globally, Singaporean workers experienced higher than average levels of burnout: around half felt exhausted, while almost 60% felt overworked. For professions as demanding as teaching, the risk of burnout seems particularly acute.
Aside from ‘burnout’, more workplaces have observed increased incidence of ‘brownout’ — akin to the reduction in voltage which results in the dimming and flickering of lights — in the workplace environment. This would refer to the stage before the point of burnout, as a loss of interest in work and life, in general, threatens to slip into depression.
I’m reminded of the five hindrances in Buddhism: perhaps experiences of burnout and brownout constitute a toxic mixture of states of torpor, intensified by restlessness, worry, and doubt.
Some have raised the deeper question about the role of teachers and the scope of their responsibilities. In a widely-shared video by RiceMedia, artist-musician and former teacher Chew Wei Shan recounts what it was like to be marking on weekends and juggling multiple obligations like managing a CCA, managing parents’ expectations, and so on.
She movingly describes her experiences at school, which included dissuading a teenager from jumping off a roof at 2 AM, having chairs and scissors thrown at her, and male students cornering her while “eating [her] worksheet in [her] face”.
At the same time, she observes how emotionally invested teachers can be in the lives of the hundreds of students they meet every year.
As she reflects, it’s hard for teachers to avoid bringing back home worries about the students, or to prevent themselves from evaluating the little choices they make daily.
More than to ‘Just Teach’
As an NIE lecturer of mine once quipped, “If you want to just teach and only teach, you should be a full-time tutor.”
To be a teacher, however, is far more than just to teach.
It also means being a confidant, ready to step in when the need to counsel students arises, in addition to being an event planner, community organiser, safety officer, and a myriad of other roles.
I’m reminded of the figure of Kuan Yin, the thousand-armed bodhisattva in the Mahayana Buddhist tradition, whose numerous arms deliver aid to all suffering sentient beings, and who tirelessly offers blessings in the spirit of boundless compassion and wisdom.
Perhaps teachers, who have dutifully coached and comforted students despite the challenges posed by the Covid-19 pandemic, are akin to modern bodhisattvas, selflessly devoting their time and effort to the welfare of their young charges.
But unlike Kuan Yin, teachers generally don’t have infinite energy and knowledge. Many teachers have also gone out of their way to ensure that programmes and lessons can proceed uninterrupted.
For instance, as described in a TODAY article, as mass assembly programmes had to be halted due to safe management measures, teachers had to equip themselves with new skills such as how to record or live-stream performances to be presented via video-conferencing tools for events like Racial Harmony Day.
The work involved in preparing for such events, in addition to other preparatory work needed to create resources for home-based learning or other activities, may have taken a toll on teachers over the past two years.
No System is Perfect
In response to concerns about excessive workloads as a result of duties apart from teaching, the Ministry of Education has clarified that the appraisal of teachers is such that their contributions are given recognition in all aspects of work, taking into account their efforts in aiding students’ holistic growth.
As for administrative duties, there has been significant progress made to minimise teachers’ workloads by incorporating technology like the Parents’ Gateway app, as well as the evaluation and furnishing of manpower support. Furthermore, the ministry has reminded schools to review their systems of management so that teachers’ responsibilities can be better managed.
On the ground, much depends on individual schools, school leaders, and colleagues, but at least official clarifications signal purposeful angling of priorities and directions for future educational policies.
In a world governed by Dukkha (dissatisfaction), no system is perfect, but teachers can still refine and shape their sphere of influence to promote greater awareness and understanding of the roles that they play, and the effects they have on others.
Interdependence: Teachers & Students
As former nominated MP, Anthea Ong, was quoted to have observed, “A student who is not well affects the well-being of a teacher—and a teacher who is not well affects the students. These two things need to be looked at in totality.”
This reminded me of the concept of interdependence, or interbeing, as Zen Master Thich Nhat Hanh would put it.
When we understand how all phenomena exist concerning one another, we develop an awareness of the welfare of one is contingent on the other. Teachers and students are inextricably interconnected.
Such interdependence also explains why teachers play such a critical role in modelling to students what mental health entails. Students mirror their teachers in many ways, and the effect of teacher modelling can hardly be underestimated.
If teachers are calm and steady, students naturally sense this and develop a similar composure. If teachers are anxious or worried, students also succumb more easily to such fearful states of mind. Students are extremely observant towards the emotional tenor of their teachers, and they can quickly spot any discrepancy between teachers’ words and feelings.
Getting off my Treadmill of Suffering
All this is based on personal experience. I remember how, amid one particularly difficult period in school, I was physically and emotionally exhausted. All the work involved in teaching graduating classes, setting examination papers, managing a CCA, coordinating committee work, organising events, responding to parents, and so on—with the cycle repeating every semester—had left me feeling like I was on a samsaric treadmill that could not stop.
I hardly realised it at the time, but without adequate strategies to cope with stress through skilful means, the atmosphere of my classes had been compromised. Even though I thought I kept maintaining my encouraging and reassuring classroom persona in front of students, my students shared privately after school with me that they noticed how I was often worried and anxious in class.
My micro-expressions and other body language cues must have revealed my sense of tension and unease, which had invariably filtered into my students’ consciousness as well.
Fortunately, after my students alerted me to this, I began a process of self-reflection and lifestyle adjustment. I went through all my duties to reschedule or de-prioritise whatever I could. I blocked off time for sleep (instead of marking into the wee hours) and time for regular meals (instead of skipping lunch).
In the evenings and on weekends, I set aside time for spiritual reading, and often I would also be listening to Dhamma talks like those by Ajahn Brahm. I made a conscious effort to shift my default state of mind from restlessness and agitation to calmness and equanimity.
This shift paid off—my students noticed that I was more ‘alive’ and present during class.
It was a testament to the importance of self-care, which far from being selfish, is essential for long-term flourishing. It means setting boundaries and respecting one’s own physical and psychological limits.
The Power of Mindfulness
As Venerable Thubten Chodron observes in her book Good Karma, “Giving up self-preoccupation does not entail making ourselves suffer. We must take care of ourselves… this human body is the basis of our precious human life that gives us the possibility to learn and practise the Dhamma.”
Meditation can also be a powerful means of promoting greater mental wellness. When my school counsellor conducted weekly secular guided mindfulness practice sessions for the whole school via the PA system, I noticed how helpful it was for my students to begin the day with such a dose of calm.
This practice signalled how mindfulness could be beneficial for the mainstream. Through mindfulness practice, students could increase their attentiveness, reduce test anxiety, and develop greater impulse control. Teachers in turn could cultivate a greater sense of balance and become more responsive to students’ needs.
Naturally, this is not to suggest that mindfulness alone is a panacea for all teachers who experience burnout. For teachers experiencing mental health issues, support from colleagues and official channels (such as counselling services offered by the Academy of Singapore Teachers) would be crucial.
Seeking such professional help should also never be a cause for stigmatisation. We can continue to develop a culture in which self-care is safeguarded, and access to affordable therapeutic care is normalised.
Perhaps we could learn from therapeutic circles of care, such as those established in other countries that have leveraged community partners like trained grandmothers to provide affordable mental health support. At the same time, mindfulness can help to enhance teachers’ abilities, while ensuring that they can care for themselves in ways that allow them to care better for others.
If “wisdom springs from meditation” (Dhammapada v. 282), teachers are in a unique position to cultivate life-changing qualities of wisdom and compassion through the practice of mindfulness for the benefit of their students.
By championing and foregrounding the importance of mental wellness, teachers can better empower their students to learn, grow, and pass on the light of mindful living to others.
Wise Steps:
Develop a sense of purpose and meaning in the work that you do. Minimise the risk of burnout by prioritising tasks, based on discussions with colleagues and superiors.
Never be too busy to take care of your physical and emotional well-being. Schedule time for regular meals and sleep. Reading or listening to Dhamma talks can also promote your mental wellness.
Engage in mindfulness practice as a daily habit to ground and centre yourself during difficult times. Remain motivated to practise by staying connected to like-minded spiritual friends.
