places where they were always alert to the possibility of danger,
since mindfulness – the skillful means for directing the effort –
was inevitably close at hand. No one who genuinely hopes to tran-
scend dukkha should succumb to the fear of death while living in
what are imagined to be frightening places – like remote wilder-
ness areas. When faced with a real crisis situation, the focus of
attention should be kept on Dhamma and not sent outside of the
sphere of one’s own body and mind, which are the dwelling-place
of Dhamma. Then the meditator can expect to experience a per-
vading sense of security and an inspired mental fortitude that are
incontrovertible. In any case, unless that person’s kamma dictates
that his time is up, he will not die at that time – no matter what
he thinks.
Ãcariya Mun said that his inspiration for meditation was
derived almost exclusively from living in dangerous environ-
ments, which is why he liked to teach his disciples to be resolute
in threatening situations. Instead of merely relying on something
vague like ‘inherent virtuous tendencies’ – which are usually
more a convenient fiction than a reality – in this way, they had
a chance to realize their aspirations in the shortest possible time.
Relying on the rather vague concept of virtuous tendencies from
the past is usually a sign of weakness and resignation – an atti-
tude more likely to suppress mindfulness and wisdom than to pro-
mote them.^26
To say a monk has confidence that Dhamma is the basic
guarantor of his life and practice means that he sincerely hopes to
live and die by Dhamma. It is imperative that he not panic under
any circumstance. He must be brave enough to accept death while
practicing diligently in fearful places. When a crisis looms – no
jacob rumans
(Jacob Rumans)
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