Rapid recovery from depression is possible according to this site: http://www.newtreatments.org/Hypomagnesia/ga/203
Check the section "Foods That Contain 100 mg or More of Either Calcium or Magnesium per 100 Grams (3-1/2 oz)" for foods to manage depression and other mental disorders.
20100731
Mindfulness
Aware of my own fragile mortality, sensitive to the suffering of all sentient beings, I make this offering out of gratefulness and the deep respect for all sentient beings.
At first, since most people find it difficult to practice patience, accepting life as-is takes great effort when they expect life to benefit them. Yet this effort becomes easy with practice.
Often people are ungrateful about what happens to them because they prefer what good happens to them over what evil befalls them.
Once we are honestly thankful for living, suffering becomes less painful with happiness nearby.
Tempering forgiveness prudently while not condoning what another person does out of ignorance, the happiest people tend to forgive what other people do to them.
Yet, out of concern for the well-being of others, even the happiest of people may condemn willful ignorance and malice.
Suffering is relieved when we act out of loving-kindness to help relieve the suffering of others. Just relieving our own suffering is the first step in preparation for the end of all suffering.
Though there is evil and good in life, one should not crave good out of fear of evil, nor should one turn to evil out of disrespect for good.
Thus, through mindful practice, one should strive to develop a deep abiding love that does not enslave but instead frees self and others.
If a simple person worships various passions in the form of projections of his mind, then harm is done when in the midst of his worship he sacrifices the happiness of other sentient beings needlessly.
In order to free oneself of projecting onto others, one clears the mind of these passions by training the mind through mindful practice and thoughtful meditation.
Sitting still often requires great sacrifices for people who are often in motion. A deeply wise person who thinks nothing of sitting still should strive to abandon clinging to or grasping after bliss, lest all mindful awareness is diverted from truth as-is and all concentration is blind to reality as-is.
When meditating, any thought of "I am meditating" indicates the difficulty in applying one-pointed concentration.
Just be as you are (thusness), thinking of nothing but things as they are (suchness). Once you realize your own thusness, it merges with the suchness of life.
In rarely mentioning the Buddha, bodhisattvas or even gods, the intent is to focus on the mind, rather than on symbols representing various activities of the mind; this is known as mindful awareness.
Mindful awareness is what the Buddha showed through his example that each and every one of us could achieve through mindful practice.
Mindful practice is meditation which consists of rightful action, deed and thought found through acceptance, forgiveness and thanksgiving.
When considering acceptance, forgiveness and thanksgiving, this is what the bodhisattvas contemplate before finding the joy which can be shared with other people out of compassion and the deepest yearning to help others attain a higher state of mind naturally.
When one attains a higher state of mind, it is necessary to be of service to ordinary people.
Hence the terms "gods" and "jealous gods" refer to holiness and piety yet inspire us to being morally upright yet have an abiding sense of humility.
May all people who meditate on these words be inspired by mindful awareness surpassing both limited intellect and self-powered mind.
May all people realize that mindful awareness embraces the ordinary mind, transforming it into the true and real mind which appreciates truth as-is, fully seeing reality as-is.
May all people fully seeing reality as-is come to realize the true, real and sincere mind that attains the psychic state of true and real happiness, Nirvana itself.
May all people upon attaining Nirvana in this way quickly return to help other sentient beings realize the true Buddha, enlightenment, Nirvana, and the Pure Land through proper cultivation of mindful awareness of the Buddha by the practice of Buddha Remembrance.
May this offering be an aid to achieve happiness through mindful awareness realized by cultivation of deep hearing.
Homage to the boundless compassion and wisdom of Amida Buddha!
At first, since most people find it difficult to practice patience, accepting life as-is takes great effort when they expect life to benefit them. Yet this effort becomes easy with practice.
Often people are ungrateful about what happens to them because they prefer what good happens to them over what evil befalls them.
Once we are honestly thankful for living, suffering becomes less painful with happiness nearby.
Tempering forgiveness prudently while not condoning what another person does out of ignorance, the happiest people tend to forgive what other people do to them.
Yet, out of concern for the well-being of others, even the happiest of people may condemn willful ignorance and malice.
Suffering is relieved when we act out of loving-kindness to help relieve the suffering of others. Just relieving our own suffering is the first step in preparation for the end of all suffering.
Though there is evil and good in life, one should not crave good out of fear of evil, nor should one turn to evil out of disrespect for good.
Thus, through mindful practice, one should strive to develop a deep abiding love that does not enslave but instead frees self and others.
If a simple person worships various passions in the form of projections of his mind, then harm is done when in the midst of his worship he sacrifices the happiness of other sentient beings needlessly.
In order to free oneself of projecting onto others, one clears the mind of these passions by training the mind through mindful practice and thoughtful meditation.
Sitting still often requires great sacrifices for people who are often in motion. A deeply wise person who thinks nothing of sitting still should strive to abandon clinging to or grasping after bliss, lest all mindful awareness is diverted from truth as-is and all concentration is blind to reality as-is.
When meditating, any thought of "I am meditating" indicates the difficulty in applying one-pointed concentration.
Just be as you are (thusness), thinking of nothing but things as they are (suchness). Once you realize your own thusness, it merges with the suchness of life.
In rarely mentioning the Buddha, bodhisattvas or even gods, the intent is to focus on the mind, rather than on symbols representing various activities of the mind; this is known as mindful awareness.
Mindful awareness is what the Buddha showed through his example that each and every one of us could achieve through mindful practice.
Mindful practice is meditation which consists of rightful action, deed and thought found through acceptance, forgiveness and thanksgiving.
When considering acceptance, forgiveness and thanksgiving, this is what the bodhisattvas contemplate before finding the joy which can be shared with other people out of compassion and the deepest yearning to help others attain a higher state of mind naturally.
When one attains a higher state of mind, it is necessary to be of service to ordinary people.
Hence the terms "gods" and "jealous gods" refer to holiness and piety yet inspire us to being morally upright yet have an abiding sense of humility.
May all people who meditate on these words be inspired by mindful awareness surpassing both limited intellect and self-powered mind.
May all people realize that mindful awareness embraces the ordinary mind, transforming it into the true and real mind which appreciates truth as-is, fully seeing reality as-is.
May all people fully seeing reality as-is come to realize the true, real and sincere mind that attains the psychic state of true and real happiness, Nirvana itself.
May all people upon attaining Nirvana in this way quickly return to help other sentient beings realize the true Buddha, enlightenment, Nirvana, and the Pure Land through proper cultivation of mindful awareness of the Buddha by the practice of Buddha Remembrance.
May this offering be an aid to achieve happiness through mindful awareness realized by cultivation of deep hearing.
Homage to the boundless compassion and wisdom of Amida Buddha!
20100730
Splendid Moments (poem)
See before it fades away -
each and every fine
splendid moment, at a glance! Be
indiscriminate
daily in mindful practice!
each and every fine
splendid moment, at a glance! Be
indiscriminate
daily in mindful practice!
20100727
Transforming Anger into Loving Kindness
Yesterday, I experienced a positive breakthrough yesterday.
Today Mom called me up to give me the challenge of "being a better person". The last time my brother was over, I didn't invite him into my home.
So indeed she did. She called me, and since I was busy, I waited until after the task was over to call her back.
Rather than arguing with her, I just responded appropriately using politeness and respect.
She told me that when my brother was over to drop off an item - what it is is unimportant to this discussion - I wanted to sell, I neglected to invite him into my home. She said that I should think carefully about my behavior, and implied without saying so that I also need to remedy the situation appropriately.
Then we concluded the phone call. Afterwards I felt angry, but decided to maintain self control.
After calming down, my response was to text message my brother "So let's hang out together sometime on your day off." My intentions were to be hospitable to him, and to invite him into my home.
Even though it turned out he was busy today, we still chatted in text messages.
Afterwards, I felt that everything was fine, again.
How this is a breakthrough with me: usually I'd get angry, suppress the anger, and then forget about it.
This time, I decided to text my brother instead of sulking afterwards. While it is not true sociability to be texting with my brother, it is better than not talking to him.
In this context, by contacting my brother and keeping in touch with him, anger that arose due to my mother's reminder to be demonstrate social etiquette soon subsided, and was transformed into loving-kindness.
Today Mom called me up to give me the challenge of "being a better person". The last time my brother was over, I didn't invite him into my home.
So indeed she did. She called me, and since I was busy, I waited until after the task was over to call her back.
Rather than arguing with her, I just responded appropriately using politeness and respect.
She told me that when my brother was over to drop off an item - what it is is unimportant to this discussion - I wanted to sell, I neglected to invite him into my home. She said that I should think carefully about my behavior, and implied without saying so that I also need to remedy the situation appropriately.
Then we concluded the phone call. Afterwards I felt angry, but decided to maintain self control.
After calming down, my response was to text message my brother "So let's hang out together sometime on your day off." My intentions were to be hospitable to him, and to invite him into my home.
Even though it turned out he was busy today, we still chatted in text messages.
Afterwards, I felt that everything was fine, again.
How this is a breakthrough with me: usually I'd get angry, suppress the anger, and then forget about it.
This time, I decided to text my brother instead of sulking afterwards. While it is not true sociability to be texting with my brother, it is better than not talking to him.
In this context, by contacting my brother and keeping in touch with him, anger that arose due to my mother's reminder to be demonstrate social etiquette soon subsided, and was transformed into loving-kindness.
20100725
Notes on Om Mani Padme Hum
This note is a study aid. See reference for details.
Six syllables give praise to the bodhisattva of compassion,
Avalokiteshvara who is also known in Tibetan Buddhism as Chenrezig, and as Guanyin in Chinese Buddhism. According to Tsangsar Tulku Rinpoche's Chenrezig Sudhana, these syllables are:
Om represents:
• Six Pāramitās:
∘ Generosity
• Purifies:
∘ Pride / Ego
• Samsaric realm:
∘ Devas
• Color:
∘ White
• The symbol of the Deity:
∘ Wisdom
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Ma represents:
• Six Pāramitās:
∘ Ethics
• Purifies:
∘ Jealousy / Lust for entertainment
• Samsaric realm:
∘ Asuras
• Color:
∘ Green
• The symbol of the Deity:
∘ Compassion
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Ni represents:
• Six Pāramitās:
∘ Patience
• Purifies:
∘ Passion / desire
• Samsaric realm:
∘ Humans
• Color:
∘ Yellow
• The symbol of the Deity:
∘ Body, speech, mind quality and activity
• (Wish them) to be born in:
∘ Dewachen
Pad represents:
• Six Pāramitās:
∘ Diligence
• Purifies:
∘ Ignorance / prejudice
• Samsaric realm:
∘ Animals
• Color:
∘ Blue
• The symbol of the Deity:
∘ Equanimity
• (Wish them) to be born in:
∘ the presence of Protector (Chenrezig)
Me represents:
• Six Pāramitās:
∘ Renunciation
• Purifies:
∘ Poverty / possessiveness
• Samsaric realm:
∘ Pretas (hungry ghosts)
• Color:
∘ Red
• The symbol of the Deity:
∘ Bliss
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Hum represents:
• Six Pāramitās:
∘ Wisdom
• Purifies:
∘ Aggression / hatred
• Samsaric realm:
∘ Naraka
• Color:
∘ Black
• The symbol of the Deity:
∘ Quality of Compassion
• (Wish them) to be born in:
∘ the presence of the Lotus Throne (of Chenrezig)
According to HH the 14th Dalai Lama,
Om symbolizes:
• the practitioner's impure body, speech, and mind
• the pure exalted body, speech, and mind of a Buddha
Mani (jewel) symbolizes:
• the factors of method: (the) altruistic intention to become enlightened, compassion, and love
Padme (lotus) symbolizes:
• wisdom
Hum symbolizes:
• indivisibility
• purity achieved by an indivisible unity of method and wisdom
References:
http://en.wikipedia.org/wiki/Om_mani_padme_hum
Six syllables give praise to the bodhisattva of compassion,
Avalokiteshvara who is also known in Tibetan Buddhism as Chenrezig, and as Guanyin in Chinese Buddhism. According to Tsangsar Tulku Rinpoche's Chenrezig Sudhana, these syllables are:
Om represents:
• Six Pāramitās:
∘ Generosity
• Purifies:
∘ Pride / Ego
• Samsaric realm:
∘ Devas
• Color:
∘ White
• The symbol of the Deity:
∘ Wisdom
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Ma represents:
• Six Pāramitās:
∘ Ethics
• Purifies:
∘ Jealousy / Lust for entertainment
• Samsaric realm:
∘ Asuras
• Color:
∘ Green
• The symbol of the Deity:
∘ Compassion
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Ni represents:
• Six Pāramitās:
∘ Patience
• Purifies:
∘ Passion / desire
• Samsaric realm:
∘ Humans
• Color:
∘ Yellow
• The symbol of the Deity:
∘ Body, speech, mind quality and activity
• (Wish them) to be born in:
∘ Dewachen
Pad represents:
• Six Pāramitās:
∘ Diligence
• Purifies:
∘ Ignorance / prejudice
• Samsaric realm:
∘ Animals
• Color:
∘ Blue
• The symbol of the Deity:
∘ Equanimity
• (Wish them) to be born in:
∘ the presence of Protector (Chenrezig)
Me represents:
• Six Pāramitās:
∘ Renunciation
• Purifies:
∘ Poverty / possessiveness
• Samsaric realm:
∘ Pretas (hungry ghosts)
• Color:
∘ Red
• The symbol of the Deity:
∘ Bliss
• (Wish them) to be born in:
∘ Perfect Realm of Potala
Hum represents:
• Six Pāramitās:
∘ Wisdom
• Purifies:
∘ Aggression / hatred
• Samsaric realm:
∘ Naraka
• Color:
∘ Black
• The symbol of the Deity:
∘ Quality of Compassion
• (Wish them) to be born in:
∘ the presence of the Lotus Throne (of Chenrezig)
According to HH the 14th Dalai Lama,
Om symbolizes:
• the practitioner's impure body, speech, and mind
• the pure exalted body, speech, and mind of a Buddha
Mani (jewel) symbolizes:
• the factors of method: (the) altruistic intention to become enlightened, compassion, and love
Padme (lotus) symbolizes:
• wisdom
Hum symbolizes:
• indivisibility
• purity achieved by an indivisible unity of method and wisdom
References:
http://en.wikipedia.org/wiki/Om_mani_padme_hum
20100722
Life is Precious (poem)
Birth brings a new life to live,
to exist anew,
and yet inevitably,
without exception,
aging and death befalls all.
Because death is always near,
life is precious,
so precious that it encourages
each of us to live
our lives to the fullest.
By living each day as though
it were my last,
I am encouraged to live
my life to the fullest.
Namu Amida Butsu!
to exist anew,
and yet inevitably,
without exception,
aging and death befalls all.
Because death is always near,
life is precious,
so precious that it encourages
each of us to live
our lives to the fullest.
By living each day as though
it were my last,
I am encouraged to live
my life to the fullest.
Namu Amida Butsu!
Living Life to the Fullest
Am I ready to accept death? Yes, though my life is not yet fulfilled, I am ready to live my life as though every day is my last because it encourages me to live life to the fullest.
Since the fear of death is very strong for me, that fear motivates me to respect all life as precious.
Indeed, life is so precious that I wish to live to an old age.
Death in Buddhist Philosophy
In Buddhism, death is a part of old age. It is the twelfth and final part of dependent arising.
In his discourse on contemplation, the Buddha urges us to reflect on ageing and death:
• I am subject to ageing, have not gone beyond ageing....
• I am subject to illness, have not gone beyond illness....
• I am subject to death, have not gone beyond death....
What is meant here is that all who are born are destined to age and die.
At first glance, the prospect of ageing and death appears depressing because one part of the twelve parts of dependent arising is taken out of context.
In context, dependent arising consists of twelve parts:
• ignorance
• consciousness
• name and form
• the six senses spheres
• contact
• feeling
• attachment (craving)
• grasping (clinging)
• existence (becoming)
• birth
• ageing and death
Regarding these twelve parts of dependent arising, the Buddha explains that:
• due to the condition of ignorance, action arises;
• due to the condition of action, consciousness arises;
• due to the condition of consciousness, name and form arise;
• due to the condition of name and form, the six sense spheres arise;
• due to the condition of the six sense spheres, contact arises;
• due to the condition of contact, feeling arises;
• due to the condition of feeling, attachment arises;
• due to the condition of attachment, grasping arises;
• due to the condition of grasping, the potentialized level of karma called existence arises;
• due to the condition of existence, birth arises;
• due to the condition of birth, ageing and death arise.
Because of dependent arising, mental unrest arises. This validates the First Truth that life is full of suffering.
In order to relieve oneself of such unrest, then one should begin by seeing how each of the twelve parts of dependent arising produce suffering.
• the unwanted sufferings of ageing and death are produced in dependence upon birth;
• birth is produced in dependence upon the potentialized level of action called "existence";
• existence is produced in dependence upon grasping;
• grasping is produced in dependence upon attachment;
• attachment is produced in dependence upon feeling;
• feeling is produced in dependence upon contact;
• contact is produced in dependence upon the six sense spheres;
• the six sense spheres are produced in dependence upon name and form;
• name and form are produced in dependence upon consciousness;
• consciousness is produced in dependence upon action;
• action is produced in dependence upon ignorance.
Thus is the First Noble Truth emphasized.
Then, by deeply reflecting on each of the twelve parts of dependent arising, it is possible to purify one's mind i.e. relieve mental unrest by seeing that:
• when ignorance ceases, action ceases;
• when action ceases, consciousness ceases;
• when consciousness ceases, name and form cease;
• when name and form cease, the six sense spheres cease;
• when the six sense spheres cease, contact ceases;
• when contact ceases, feeling ceases;
• when feeling ceases, attachment ceases;
• when attachment ceases, grasping ceases;
• when grasping ceases, the potentialized level of karma called "existence" ceases;
• when the potentialized level of karma called "existence" ceases, birth ceases;
• when birth ceases, ageing and death cease.
With the mind thus purified, it is possible to see each part causes the next part. In this way, the Second Truth - the cause of suffering is ignorance - is amplified. Then one can see that:
• the cessation of ageing and death arises in dependence upon the cessation of birth;
• the cessation of birth arises in dependence upon the cessation of the potentialized level of karma called "existence";
• the cessation of the potentialized level of karma called "existence" arises in dependence upon the cessation of grasping;
• the cessation of grasping arises in dependence upon the cessation of attachment;
• the cessation of attachment arises in dependence upon the cessation of feeling;
• the cessation of feeling arises in dependence upon the cessation of contact;
• the cessation of contact arises in dependence upon the cessation of the six sense spheres;
• the cessation of the six sense spheres arises in dependence upon the cessation of name and form;
• the cessation of name and form arises in dependence upon the cessation of consciousness;
• the cessation of consciousness arises in dependence upon the cessation of action;
• the cessation of action arises in dependence upon the cessation of ignorance.
Karma and Mental Unrest
Due to the karma of non-virtuous actions, mental unrest arises. Due to the karma of virtuous actions, mental unrest arises.
With regard to these karmas which are the sources of suffering (mental unrest), the afflictive emotions of desire, hatred and ignorance are also sources of mental unrest.
Impermanence: Nothing Lasts Forever
It is through validating impermanence that mental unrest is relieved. For each of phenomenon arising due to dependent arising have a beginning and an end.
Once mental unrest is relieved, one is freed from suffering. Yet, due to impermanence, this liberation is an on-going process involving meditation and study.
Conclusion: Death Encourages Me to Live Each Day to the Fullest
Returning to the question, "Am I ready to accept death?", the answer is a heart-felt "Yes". Indeed, I accept death as a vital part of life. My fear of it motivates me to preserve my life through meditation so as to promote peace of mind and develop respect for ageing and death.
Though I cannot stop myself from ageing and facing the prospect of death, I can accept that with serenity. However, my respect for ageing and death encourages me to change my perspective.
In living each day as it were my last day on earth, I endeavour to live my life to the fullest.
Thus am I ready to accept death.
Reference:
12 Links of Dependent Arising: http://www.khandro.net/doctrine_12links_DLbk1.htm
Twelve Nidānas: http://en.wikipedia.org/wiki/Twelve_Nid%C4%81nas
Since the fear of death is very strong for me, that fear motivates me to respect all life as precious.
Indeed, life is so precious that I wish to live to an old age.
Death in Buddhist Philosophy
In Buddhism, death is a part of old age. It is the twelfth and final part of dependent arising.
In his discourse on contemplation, the Buddha urges us to reflect on ageing and death:
• I am subject to ageing, have not gone beyond ageing....
• I am subject to illness, have not gone beyond illness....
• I am subject to death, have not gone beyond death....
What is meant here is that all who are born are destined to age and die.
At first glance, the prospect of ageing and death appears depressing because one part of the twelve parts of dependent arising is taken out of context.
In context, dependent arising consists of twelve parts:
• ignorance
• consciousness
• name and form
• the six senses spheres
• contact
• feeling
• attachment (craving)
• grasping (clinging)
• existence (becoming)
• birth
• ageing and death
Regarding these twelve parts of dependent arising, the Buddha explains that:
• due to the condition of ignorance, action arises;
• due to the condition of action, consciousness arises;
• due to the condition of consciousness, name and form arise;
• due to the condition of name and form, the six sense spheres arise;
• due to the condition of the six sense spheres, contact arises;
• due to the condition of contact, feeling arises;
• due to the condition of feeling, attachment arises;
• due to the condition of attachment, grasping arises;
• due to the condition of grasping, the potentialized level of karma called existence arises;
• due to the condition of existence, birth arises;
• due to the condition of birth, ageing and death arise.
Because of dependent arising, mental unrest arises. This validates the First Truth that life is full of suffering.
In order to relieve oneself of such unrest, then one should begin by seeing how each of the twelve parts of dependent arising produce suffering.
• the unwanted sufferings of ageing and death are produced in dependence upon birth;
• birth is produced in dependence upon the potentialized level of action called "existence";
• existence is produced in dependence upon grasping;
• grasping is produced in dependence upon attachment;
• attachment is produced in dependence upon feeling;
• feeling is produced in dependence upon contact;
• contact is produced in dependence upon the six sense spheres;
• the six sense spheres are produced in dependence upon name and form;
• name and form are produced in dependence upon consciousness;
• consciousness is produced in dependence upon action;
• action is produced in dependence upon ignorance.
Thus is the First Noble Truth emphasized.
Then, by deeply reflecting on each of the twelve parts of dependent arising, it is possible to purify one's mind i.e. relieve mental unrest by seeing that:
• when ignorance ceases, action ceases;
• when action ceases, consciousness ceases;
• when consciousness ceases, name and form cease;
• when name and form cease, the six sense spheres cease;
• when the six sense spheres cease, contact ceases;
• when contact ceases, feeling ceases;
• when feeling ceases, attachment ceases;
• when attachment ceases, grasping ceases;
• when grasping ceases, the potentialized level of karma called "existence" ceases;
• when the potentialized level of karma called "existence" ceases, birth ceases;
• when birth ceases, ageing and death cease.
With the mind thus purified, it is possible to see each part causes the next part. In this way, the Second Truth - the cause of suffering is ignorance - is amplified. Then one can see that:
• the cessation of ageing and death arises in dependence upon the cessation of birth;
• the cessation of birth arises in dependence upon the cessation of the potentialized level of karma called "existence";
• the cessation of the potentialized level of karma called "existence" arises in dependence upon the cessation of grasping;
• the cessation of grasping arises in dependence upon the cessation of attachment;
• the cessation of attachment arises in dependence upon the cessation of feeling;
• the cessation of feeling arises in dependence upon the cessation of contact;
• the cessation of contact arises in dependence upon the cessation of the six sense spheres;
• the cessation of the six sense spheres arises in dependence upon the cessation of name and form;
• the cessation of name and form arises in dependence upon the cessation of consciousness;
• the cessation of consciousness arises in dependence upon the cessation of action;
• the cessation of action arises in dependence upon the cessation of ignorance.
Karma and Mental Unrest
Due to the karma of non-virtuous actions, mental unrest arises. Due to the karma of virtuous actions, mental unrest arises.
With regard to these karmas which are the sources of suffering (mental unrest), the afflictive emotions of desire, hatred and ignorance are also sources of mental unrest.
Impermanence: Nothing Lasts Forever
It is through validating impermanence that mental unrest is relieved. For each of phenomenon arising due to dependent arising have a beginning and an end.
Once mental unrest is relieved, one is freed from suffering. Yet, due to impermanence, this liberation is an on-going process involving meditation and study.
Conclusion: Death Encourages Me to Live Each Day to the Fullest
Returning to the question, "Am I ready to accept death?", the answer is a heart-felt "Yes". Indeed, I accept death as a vital part of life. My fear of it motivates me to preserve my life through meditation so as to promote peace of mind and develop respect for ageing and death.
Though I cannot stop myself from ageing and facing the prospect of death, I can accept that with serenity. However, my respect for ageing and death encourages me to change my perspective.
In living each day as it were my last day on earth, I endeavour to live my life to the fullest.
Thus am I ready to accept death.
Reference:
12 Links of Dependent Arising: http://www.khandro.net/doctrine_12links_DLbk1.htm
Twelve Nidānas: http://en.wikipedia.org/wiki/Twelve_Nid%C4%81nas
20100721
Notes on The Four Noble Truths
This is a study aid on the Four Noble Truths. It does not serve as the essence of the Truths; rather, it amplifies the Truths and the Eightfold Path. More information is found in the Reference section.
From Sylvia Boorstein's book Pay Attention, For Goodness' Sake (and other sources on the Internet) comes a refreshing new perspective of the Four Noble Truths:
• 1) Life is challenging. For everyone. Our physical bodies, our relationships-all of our life circumstances-are fragile and subject to change. We are always accommodating.
• 2) The cause of suffering is the mind’s struggle in response to challenge.
• 3) The end of suffering - a non-struggling, peaceful mind - is a possibility.
• 4) The program for ending suffering is the Eightfold Path. It is:
∘ 1. Wise Understanding: realizing the cause of suffering;
∘ 2. Wise Intention: motivation to end suffering;
∘ 3. Wise Speech: speaking in a way that cultivates clarity;
∘ 4. Wise Action: behaving in ways that maintain clarity;
∘ 5. Wise Livelihood: supporting oneself in a wholesome way;
∘ 6. Wise Effort: cultivating skillful (peaceful) mind habits;
∘ 7. Wise Concentration: cultivating a steady, focused, ease-filled mind;
∘ 8. Wise Mindfulness: cultivating alert, balanced attention.
Regarding the First Noble Truth, the original word in Pāli, "dukkha", means "unsteady, disquieted". In this sense of the word, mental unrest is the closest description of suffering.
At the root of suffering is craving that leads to existence, seeking delight i.e. craving for existence. With respect to mental unrest, anxiety and depression are due to this craving.
Originally, the Pāli word for "craving", "Taṇhā", literally means "thirst" yet is idealized as unwholesome "desire". Traditionally it is the opposite of "peace of mind".
"Craving" is the eighth link in the twelve parts of dependent arising.
However, Taṇhā (craving, unwholesome desire, wish, and thirst) includes the desire for material objects or sense pleasures, and especially the desire for life and death, the desire for fame and infamy, the desire for sleep, the desire for mental or emotional states (e.g. happiness, joy, love) when they are absent.
If we experience sadness, we can desire happiness, even joy.
So as to quiet mental unrest, one is inspired by anxiety and depression to transform fear and sadness into respect and reflection.
Thus, one is motivated to apply the Noble Eightfold Path.
One first calms the mind using breath meditation. Then one develops peace of mind to carefully help transform fear into respect and depression into happiness.
With respect to happiness, it is result of the calmness, serenity, and peace of mind arising from meditation. Indeed, peace of mind is the opposite of mental unrest.
While happiness is a desired state of mind, it too does not last.
With regular mindful practice, calm insight into one's life will help to return to peace of mind.
Reference:
The Buddha's Four Noble Truths:
• http://www.shambhalasun.com/index.php?option=content&task=view&id=1644
• http://www.thebigview.com/buddhism/fourtruths.html
• http://en.wikipedia.org/wiki/Four_Noble_Truths
From Sylvia Boorstein's book Pay Attention, For Goodness' Sake (and other sources on the Internet) comes a refreshing new perspective of the Four Noble Truths:
• 1) Life is challenging. For everyone. Our physical bodies, our relationships-all of our life circumstances-are fragile and subject to change. We are always accommodating.
• 2) The cause of suffering is the mind’s struggle in response to challenge.
• 3) The end of suffering - a non-struggling, peaceful mind - is a possibility.
• 4) The program for ending suffering is the Eightfold Path. It is:
∘ 1. Wise Understanding: realizing the cause of suffering;
∘ 2. Wise Intention: motivation to end suffering;
∘ 3. Wise Speech: speaking in a way that cultivates clarity;
∘ 4. Wise Action: behaving in ways that maintain clarity;
∘ 5. Wise Livelihood: supporting oneself in a wholesome way;
∘ 6. Wise Effort: cultivating skillful (peaceful) mind habits;
∘ 7. Wise Concentration: cultivating a steady, focused, ease-filled mind;
∘ 8. Wise Mindfulness: cultivating alert, balanced attention.
Regarding the First Noble Truth, the original word in Pāli, "dukkha", means "unsteady, disquieted". In this sense of the word, mental unrest is the closest description of suffering.
At the root of suffering is craving that leads to existence, seeking delight i.e. craving for existence. With respect to mental unrest, anxiety and depression are due to this craving.
Originally, the Pāli word for "craving", "Taṇhā", literally means "thirst" yet is idealized as unwholesome "desire". Traditionally it is the opposite of "peace of mind".
"Craving" is the eighth link in the twelve parts of dependent arising.
However, Taṇhā (craving, unwholesome desire, wish, and thirst) includes the desire for material objects or sense pleasures, and especially the desire for life and death, the desire for fame and infamy, the desire for sleep, the desire for mental or emotional states (e.g. happiness, joy, love) when they are absent.
If we experience sadness, we can desire happiness, even joy.
So as to quiet mental unrest, one is inspired by anxiety and depression to transform fear and sadness into respect and reflection.
Thus, one is motivated to apply the Noble Eightfold Path.
One first calms the mind using breath meditation. Then one develops peace of mind to carefully help transform fear into respect and depression into happiness.
With respect to happiness, it is result of the calmness, serenity, and peace of mind arising from meditation. Indeed, peace of mind is the opposite of mental unrest.
While happiness is a desired state of mind, it too does not last.
With regular mindful practice, calm insight into one's life will help to return to peace of mind.
Reference:
The Buddha's Four Noble Truths:
• http://www.shambhalasun.com/index.php?option=content&task=view&id=1644
• http://www.thebigview.com/buddhism/fourtruths.html
• http://en.wikipedia.org/wiki/Four_Noble_Truths
20100720
Notes on the Female Buddha Tārā
Known as Jetsün Drolma in Vajrayana (Tibetan Buddhism) and Ārya Tārā in India, Tara is the female Bodhisattva in Mahayana Buddhsm. She appears as the female Buddha in Vajrayana.
She is the "mother of liberation" who represents the virtues of success in work and achievements, which is one of the eight parts of the Eightfold Noble Path, right livelihood.
In Japan she is called Tarani Bosatsu, and Tuoluo in Chinese Buddhism, where Kuan Yin is more popular.
On Tara, HH the Dalai Lama said:
• There is a true feminist movement in Buddhism that relates to the goddess Tārā. Following her cultivation of bodhicitta, the bodhisattva's motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women. So she vowed, "I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman."
Within the Buddhist tradition Tara is bodhisattva, deity, and saviouress.
As deity, she personifies the perfection of wisdom (Prajnaparamita). As bodhisattva, she personifies compassion and action. As saviouress, she is the Mother of Buddhas.
References
Female Buddha Taras Mantra: http://www.youtube.com/watch?v=Ibm1QysfhgQ
Wikipedia entry for Tara: http://en.wikipedia.org/wiki/Tara_(Buddhism)
Prajnaparamita: http://thenewheretics.wordpress.com/2009/07/08/the-perfection-of-wisdom-in-eight-thousand-lines/
She is the "mother of liberation" who represents the virtues of success in work and achievements, which is one of the eight parts of the Eightfold Noble Path, right livelihood.
In Japan she is called Tarani Bosatsu, and Tuoluo in Chinese Buddhism, where Kuan Yin is more popular.
On Tara, HH the Dalai Lama said:
• There is a true feminist movement in Buddhism that relates to the goddess Tārā. Following her cultivation of bodhicitta, the bodhisattva's motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women. So she vowed, "I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman."
Within the Buddhist tradition Tara is bodhisattva, deity, and saviouress.
As deity, she personifies the perfection of wisdom (Prajnaparamita). As bodhisattva, she personifies compassion and action. As saviouress, she is the Mother of Buddhas.
References
Female Buddha Taras Mantra: http://www.youtube.com/watch?v=Ibm1QysfhgQ
Wikipedia entry for Tara: http://en.wikipedia.org/wiki/Tara_(Buddhism)
Prajnaparamita: http://thenewheretics.wordpress.com/2009/07/08/the-perfection-of-wisdom-in-eight-thousand-lines/
Nembutsu Muzen
Muzen is no Zen, the emptiness of Zen.
Muga refers to emptiness of self; mushin refers to emptiness of mind.
Emptiness refers to the heart-mind being empty of ego through mindful practice of meditation.
In meditation, each breath brings together the body and mind as one.
Together, body and mind works as one without thought of the self as the body-mind.
Thus, muga mushin is when self and mind act as one until no-mind and no-self remain.
No-mind is the egoless state of mind when one is mindful of the Buddha. Though one is mindful of the Buddha, one is essentially at one with the world.
No-self is that selfless state of mind when one utters the Name-that-calls, the Nembutsu, as though Amida Buddha is calling.
This is the essence of muzen.
Muga refers to emptiness of self; mushin refers to emptiness of mind.
Emptiness refers to the heart-mind being empty of ego through mindful practice of meditation.
In meditation, each breath brings together the body and mind as one.
Together, body and mind works as one without thought of the self as the body-mind.
Thus, muga mushin is when self and mind act as one until no-mind and no-self remain.
No-mind is the egoless state of mind when one is mindful of the Buddha. Though one is mindful of the Buddha, one is essentially at one with the world.
No-self is that selfless state of mind when one utters the Name-that-calls, the Nembutsu, as though Amida Buddha is calling.
This is the essence of muzen.
20100719
The Oneness of Heart-Mind
Not craving, not clinging,
full of primordial goodness,
no-mind and no-self arise
from Buddha Nature...
the heart and mind are one.
Unquestionably,
with joy the heart embraces
what the mind reasons!
For nothing drives apart
the heart and mind - only
ego occults the truth that
the heart-mind is as one.
Meditation On Ignorance
First Truth
At the root of suffering (mental unrest) is dissatisfaction with life.
Second Truth
This mental unrest is rooted in ignorance about its cause in the past, craving for continued contact with feelings, and contact with the external world and the senses.
As a result, one clings to life to the point where one forgets the distinction between self and other.
Thus does one become attached to the world.
Indeed, this attachment to the world becomes so strong that one thinks of the mind and body as permanent in the form of the ego, and considers the personality to have identity independent of others.
In this way, mental unrest arises due to spiritual ignorance about the transient nature of everything including the ego.
Third Truth
So why not stop dissatisfaction with life by illumining ignorance with the wisdom of the Buddhadharma.
Fourth Truth
So as to quiet mental unrest, one practices appeasement of the ego through breath meditation.
For long-lasting stress relief, just be aware of breathing. Done daily, the positive benefits of breath meditation will last a lifetime.
Without restriction, this activity may be done anywhere. However, the quality of breathing is different because you are aware of it.
Indeed, relief of mental unrest is as easy as breathing.
Breath Meditation in Detail
One breathes through one's nose, inhaling positive energy and transforming it into spiritual light. In this light, all stress cannot escape; they are instead illumined and reveal their usefulness to you.
When illumined by meditation, anxiety is transformed into inspiration which turns fear into respect for that which is feared.
If one fears old age and death, the clear mind arising from meditation is able to reflect on growing respect for old age and death.
The Illumined Mind Reflects Easily on Dependent Arising
Indeed, once illumined the mind is able to reflect on dependent arising, and then develop respect for each of its twelve parts (ignorance, formations, consciousness, mind and body (personality or identity), the six sense bases (five physical senses and the mind), contact (between objects and the senses),feeling (registering the contact),craving (for continued contact), clinging, becoming (similar to formations), birth and old age & death).
Once the mind is calm, clear insight into dependent arising manifests itself. Indeed, one is able to validate its twelve conditions.
When one's mind is calm, mental unrest is replaced with calm insight into its root cause and its cure.
Meditation, the Ego and the Gift of Serenity
At this point, with stress forgotten, one is able to practice the deeper meditation needed to reduce dissatisfaction with life, which is the root of stress, mental unrest.
So as to relieve mental unrest, one reflects on ignorance and its relationship with clinging and craving.
This deeper meditation consists of reading the following text and reflecting on its deeper meaning:
What drives the heart and mind apart?
Craving and clinging:
ignorance bears fruit as ego.
What brings the heart and mind as one?
Not craving, not clinging:
wisdom bears fruit by letting go.
Having let go of the world, the mind
free of unrest is calm and serene,
being illuminated by wisdom
to the depths of its very heart.
Thus it is called the heart-mind.
Reference
Dependent arising: http://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da
At the root of suffering (mental unrest) is dissatisfaction with life.
Second Truth
This mental unrest is rooted in ignorance about its cause in the past, craving for continued contact with feelings, and contact with the external world and the senses.
As a result, one clings to life to the point where one forgets the distinction between self and other.
Thus does one become attached to the world.
Indeed, this attachment to the world becomes so strong that one thinks of the mind and body as permanent in the form of the ego, and considers the personality to have identity independent of others.
In this way, mental unrest arises due to spiritual ignorance about the transient nature of everything including the ego.
Third Truth
So why not stop dissatisfaction with life by illumining ignorance with the wisdom of the Buddhadharma.
Fourth Truth
So as to quiet mental unrest, one practices appeasement of the ego through breath meditation.
For long-lasting stress relief, just be aware of breathing. Done daily, the positive benefits of breath meditation will last a lifetime.
Without restriction, this activity may be done anywhere. However, the quality of breathing is different because you are aware of it.
Indeed, relief of mental unrest is as easy as breathing.
Breath Meditation in Detail
One breathes through one's nose, inhaling positive energy and transforming it into spiritual light. In this light, all stress cannot escape; they are instead illumined and reveal their usefulness to you.
When illumined by meditation, anxiety is transformed into inspiration which turns fear into respect for that which is feared.
If one fears old age and death, the clear mind arising from meditation is able to reflect on growing respect for old age and death.
The Illumined Mind Reflects Easily on Dependent Arising
Indeed, once illumined the mind is able to reflect on dependent arising, and then develop respect for each of its twelve parts (ignorance, formations, consciousness, mind and body (personality or identity), the six sense bases (five physical senses and the mind), contact (between objects and the senses),feeling (registering the contact),craving (for continued contact), clinging, becoming (similar to formations), birth and old age & death).
Once the mind is calm, clear insight into dependent arising manifests itself. Indeed, one is able to validate its twelve conditions.
When one's mind is calm, mental unrest is replaced with calm insight into its root cause and its cure.
Meditation, the Ego and the Gift of Serenity
At this point, with stress forgotten, one is able to practice the deeper meditation needed to reduce dissatisfaction with life, which is the root of stress, mental unrest.
So as to relieve mental unrest, one reflects on ignorance and its relationship with clinging and craving.
This deeper meditation consists of reading the following text and reflecting on its deeper meaning:
What drives the heart and mind apart?
Craving and clinging:
ignorance bears fruit as ego.
What brings the heart and mind as one?
Not craving, not clinging:
wisdom bears fruit by letting go.
Having let go of the world, the mind
free of unrest is calm and serene,
being illuminated by wisdom
to the depths of its very heart.
Thus it is called the heart-mind.
Reference
Dependent arising: http://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da
20100717
The Tibetan Bön System of Five Elements and Three Humors
This is a study guide for the Bön System of Five Elements and Three Humors.
Everything in the material world, great and small, begin and end with the five archetypal elements consisting of earth, water, air, fire and space.
The archetypal five elements are also closely bound to our health via the three archetypal humors consisting of wind (desire), bile (hatred) and phlegm (ignorance).
In Tibetan Buddhism, the five elements are represented by the Five Mothers (the Five Female Buddhas, the Five Wisdom Dakinis)
Reference
Archetype: http://en.wikipedia.org/wiki/Archetype
Bön: http://en.wikipedia.org/wiki/Bön
Dakini: http://en.wikipedia.org/wiki/Dakini
The Five Elements: http://www.rigpawiki.org/index.php?title=Five_elements
The Three Humors of Traditional Tibetan Medicine: http://en.wikipedia.org/wiki/Gankyil#The_three_humours_of_traditional_Tibetan_medicine
Everything in the material world, great and small, begin and end with the five archetypal elements consisting of earth, water, air, fire and space.
The archetypal five elements are also closely bound to our health via the three archetypal humors consisting of wind (desire), bile (hatred) and phlegm (ignorance).
In Tibetan Buddhism, the five elements are represented by the Five Mothers (the Five Female Buddhas, the Five Wisdom Dakinis)
Reference
Archetype: http://en.wikipedia.org/wiki/Archetype
Bön: http://en.wikipedia.org/wiki/Bön
Dakini: http://en.wikipedia.org/wiki/Dakini
The Five Elements: http://www.rigpawiki.org/index.php?title=Five_elements
The Three Humors of Traditional Tibetan Medicine: http://en.wikipedia.org/wiki/Gankyil#The_three_humours_of_traditional_Tibetan_medicine
20100716
Lewis's Trilemma
http://en.wikipedia.org/wiki/Lewis%27s_Trilemma
"I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. ... Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God." -- CS Lewis, Mere Christianity
---
Given the brevity of Jesus' life, much of his teachings didn't reach their ultimate conclusion as it did for his ancestor Moses.
Rather, it plays out daily in our everyday lives without most of us being aware of it.
For it begins with humility and a reliance on a higher power...
"I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. ... Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God." -- CS Lewis, Mere Christianity
---
Given the brevity of Jesus' life, much of his teachings didn't reach their ultimate conclusion as it did for his ancestor Moses.
Rather, it plays out daily in our everyday lives without most of us being aware of it.
For it begins with humility and a reliance on a higher power...
Armchair Dream analysis
This post is snarfed from a "hidden" forum on Craigslist, and is posted with the dreamer The Buffalo's permission. RIP Buff.
Since he isn't well versed in dream analysis, he isn't going to pretend to understand it.
IMHO probably this dream analysis reveals much of how analytical my mind gets when inhibitions are positively released by lack of sleep on my part.
Armchair dream analysis of dream
-=tis my humble opinion, oöäh?=-
The Buffalo proffered: I was back in Australia, a place I haven't been since I was just a wee child.
Commentary: usually a person dreams of the most vivid memories of childhood, since the unconscious mind is trying to say something to the conscious mind. That such detail is remembered is rare.
The Buffalo proffered: I was on Bondi beach in Sydney and I was about to ring the shark bell, just like I did when I was there.
Commentary: "Ring the bell" implies a reminder from childhood which may be recurring in present life, especially when the shark bell is used to warn when it's time to stop swimming because of danger. It also refers to danger to the person's life. Buffalo was ill with cancer over the past few years.
The Buffalo proffered: But then Evita Peron came up and told me no, so I didn't. Then she started singing "Don't cry for me Argentina", only it wasn't Evita, it was Madonna playing Evita, like in the movie.
Commentary: dreaming about Evita Person is vague symbolism, given that she and her husband were notorious for misuse of public funds.
It's a subtle clue about DEPRESSION. Here's how I know...
Madonna's role in the Peron drama was done despite Argentina not getting much more than few tourist dollars. There are people there suffering due to fiscal irresponsibility. I sure hope you aren't in debt or anything, because dreaming about Evita symbolizes money woes. Madonna symbolizes a strong woman in your past.
The lack of any male archetypes is typical, as they are obscured.
...
BTW I get my best dream analysis work when insomnia puts me on the caveman hours of 36 awake, 12 asleep. YMMV
Since he isn't well versed in dream analysis, he isn't going to pretend to understand it.
IMHO probably this dream analysis reveals much of how analytical my mind gets when inhibitions are positively released by lack of sleep on my part.
Armchair dream analysis of dream
-=tis my humble opinion, oöäh?=-
The Buffalo proffered: I was back in Australia, a place I haven't been since I was just a wee child.
Commentary: usually a person dreams of the most vivid memories of childhood, since the unconscious mind is trying to say something to the conscious mind. That such detail is remembered is rare.
The Buffalo proffered: I was on Bondi beach in Sydney and I was about to ring the shark bell, just like I did when I was there.
Commentary: "Ring the bell" implies a reminder from childhood which may be recurring in present life, especially when the shark bell is used to warn when it's time to stop swimming because of danger. It also refers to danger to the person's life. Buffalo was ill with cancer over the past few years.
The Buffalo proffered: But then Evita Peron came up and told me no, so I didn't. Then she started singing "Don't cry for me Argentina", only it wasn't Evita, it was Madonna playing Evita, like in the movie.
Commentary: dreaming about Evita Person is vague symbolism, given that she and her husband were notorious for misuse of public funds.
It's a subtle clue about DEPRESSION. Here's how I know...
Madonna's role in the Peron drama was done despite Argentina not getting much more than few tourist dollars. There are people there suffering due to fiscal irresponsibility. I sure hope you aren't in debt or anything, because dreaming about Evita symbolizes money woes. Madonna symbolizes a strong woman in your past.
The lack of any male archetypes is typical, as they are obscured.
...
BTW I get my best dream analysis work when insomnia puts me on the caveman hours of 36 awake, 12 asleep. YMMV
IF... or What It Takes to be Human
In this poem Kipling implies in no uncertain terms that anyone can be a MAN - indeed, this poem defined what it means to be human.
---
IF.....
IF you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build 'em up with worn-out tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
' Or walk with Kings - nor lose the common touch,
if neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run,
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man, my son!
---
IF.....
IF you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:
If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build 'em up with worn-out tools:
If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue,
' Or walk with Kings - nor lose the common touch,
if neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds' worth of distance run,
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man, my son!
-- Rudyard Kipling
20100713
Voices of the Electric Kami (poem)
Deep underground,
the humming along Canada Line
in the long dark tunnels
as trains pass by
are the voices of the electric kami
chanting sixty times a second
the hydroelectric mantra.
the humming along Canada Line
in the long dark tunnels
as trains pass by
are the voices of the electric kami
chanting sixty times a second
the hydroelectric mantra.
The Heart-Mind & Buddha Nature (poem)
Within and without
the heart-mind, everything in
the everyday world
has a spiritual essence
especially the mundane.
Within the heart-mind
everything is felt until
its rawness is seen,
then the salve of tenderness
is applied with sweet kisses.
Without the heart-mind
the cold logic of reason
chills even desire.
Frozen, no-mind shatters
and no-self cracks to reveal...
Buddha-Nature, the essence
of everything
contained in the Mind, reveals
that it truly is
self nature in the heart.
Self nature, Buddha Nature
are one in the Mind,
with five senses making
a monkey of the sixth, with
ego and the storebin, too.
Monkey mind arises with
the five senses
together to ride
the horse-like will
until the idea of craving
leads to clinging to
earthly desires.
At this point, will and feeling
inspired by desire
spur the seventh sense, ego,
to form behavioral
and mental negativities
that keep the mind from
hearing the call of Buddha Nature.
Rare it is to be born
a human, and
rarer to hear the call
of Buddha Nature,
and listening, to hear.
Yet having heard, the devotee
finds the Four Noble Truths
includes the Eightfold Noble Path,
the most useful guide
for true and real happiness.
Where anxiety once
led the unskilled ones astray,
and crying the blues,
uncertainty and sadness
both inspire the skilled ones
to mindful practice.
Mindfulness rests the mind,
and appeases ego,
allowing the heart to rise
to join as one,
the free and joyous heart-mind.
Within and without
the heart-mind, for everyday
that everything is
appreciated as sacred
is extraordinary.
20100712
Nembutsu: Extraordinary, Ordinary and Mundane
The magick of
Nembutsu is that it is
easy practice!
How extraordinary!
Being easy practice, it is
called the non-magic of Nembutsu,
How ordinary!
Yet the Nembutsu practice
helps one to transcend
the ordinary as extraordinary,
and see as sacred
both non-magic and magick.
How mundane!
Commentary:
"Magick" and "non-magic" refers to the sense of awe arising when ordinary and mundane activity is revered as spiritual practice.
Within this context, "magick" refers to the ability of the devotee to experience the mundane life as deeply spiritually inspiring. He is to transcend the paradox of "magick as non-magic".
Indeed, everything in the world has a spiritual essence, especially the ordinary.
Furthermore, "non-magic" refers to the ordinary and mundane aspects of life whose spiritual essence felt not seen.
Indeed, Buddha Remembrance is revered as spiritual practice yet it consists of the ordinary and mundane activity of Nembutsu.
"Nembutsu" refers to all Buddhist practice related with Amida Buddha.
While the mundane world is mystified by the Nembutsu, the diligent practitioner remains in awe of it throughout his lifelong practice.
"Easy practice" refers specifically to the Nembutsu, be it meditation or chanting.
As the sublime spiritual activity, Nembutsu is mainly practiced in two different ways: chanting Amida's name and sitting meditation. It can vary from sincere recital of the Buddha's name to Nembutsu meditation to Vajrayana empowerment.
"Extraordinary" is related to mystery, to which most religious practices are to the untrained mind.
"Ordinary" is the complement of extraordinary. It refers to the commonly found qualities of life which are not exceptional in any way especially in ability, degree, quality or size. However, it can be pure and simple.
Like "mundane", it refers to this world. Indeed, in the context of this commentary, mundane itself describes the ordinary, while it tends to be found only in ordinary everyday life.
Thus, extraordinary refers to the unknown qualities of this world which are out of the ordinary and definitely far from mundane.
To the person inspired by Nembutsu practice who respects the ordinary and mundane as sacred, observing the sunset is as inspiring as seeing the Dalai Lama.
This sacredness is considered extraordinary in these modern times because it is very rare. Hence the term, "magick".
Yet ordinary everyday acts in that person's life may be seen as extraordinary when it has a positive influence on the mind.
In seeing the non-magic of Nembutsu as magick, the true devotee transcends its mystery.
For seeing the ordinary as extraordinary is to see the magick of Nembutsu.
Nembutsu is that it is
easy practice!
How extraordinary!
Being easy practice, it is
called the non-magic of Nembutsu,
How ordinary!
Yet the Nembutsu practice
helps one to transcend
the ordinary as extraordinary,
and see as sacred
both non-magic and magick.
How mundane!
Commentary:
"Magick" and "non-magic" refers to the sense of awe arising when ordinary and mundane activity is revered as spiritual practice.
Within this context, "magick" refers to the ability of the devotee to experience the mundane life as deeply spiritually inspiring. He is to transcend the paradox of "magick as non-magic".
Indeed, everything in the world has a spiritual essence, especially the ordinary.
Furthermore, "non-magic" refers to the ordinary and mundane aspects of life whose spiritual essence felt not seen.
Indeed, Buddha Remembrance is revered as spiritual practice yet it consists of the ordinary and mundane activity of Nembutsu.
"Nembutsu" refers to all Buddhist practice related with Amida Buddha.
While the mundane world is mystified by the Nembutsu, the diligent practitioner remains in awe of it throughout his lifelong practice.
"Easy practice" refers specifically to the Nembutsu, be it meditation or chanting.
As the sublime spiritual activity, Nembutsu is mainly practiced in two different ways: chanting Amida's name and sitting meditation. It can vary from sincere recital of the Buddha's name to Nembutsu meditation to Vajrayana empowerment.
"Extraordinary" is related to mystery, to which most religious practices are to the untrained mind.
"Ordinary" is the complement of extraordinary. It refers to the commonly found qualities of life which are not exceptional in any way especially in ability, degree, quality or size. However, it can be pure and simple.
Like "mundane", it refers to this world. Indeed, in the context of this commentary, mundane itself describes the ordinary, while it tends to be found only in ordinary everyday life.
Thus, extraordinary refers to the unknown qualities of this world which are out of the ordinary and definitely far from mundane.
To the person inspired by Nembutsu practice who respects the ordinary and mundane as sacred, observing the sunset is as inspiring as seeing the Dalai Lama.
This sacredness is considered extraordinary in these modern times because it is very rare. Hence the term, "magick".
Yet ordinary everyday acts in that person's life may be seen as extraordinary when it has a positive influence on the mind.
In seeing the non-magic of Nembutsu as magick, the true devotee transcends its mystery.
For seeing the ordinary as extraordinary is to see the magick of Nembutsu.
20100710
Nembutsu Meditations (poem)
Within my room, friendliness
towards my true self
results in serenity
of the heart-mind - Oh!
How precious is solitude!
Quiet and serene in the home,
happiness comes near
to celebrate the oneness
within the heart-mind,
a smile as its only trace.
Life is a celebration
precious and dear to all --
with yesterday's memories,
tomorrows awaits
as the Buddha calls us now.
No-thought, just breathing...
No-mind, no-self - only thanks
with sincerity.
Namu Amida Butsu!
Namu Amida Butsu!
towards my true self
results in serenity
of the heart-mind - Oh!
How precious is solitude!
Quiet and serene in the home,
happiness comes near
to celebrate the oneness
within the heart-mind,
a smile as its only trace.
Life is a celebration
precious and dear to all --
with yesterday's memories,
tomorrows awaits
as the Buddha calls us now.
No-thought, just breathing...
No-mind, no-self - only thanks
with sincerity.
Namu Amida Butsu!
Namu Amida Butsu!
Smile (poem)
Sadness inspires one to find
Memories that bring
Imagination's magic to transform
Loneliness into
Equanimity.
Nembutsu Zen (poem)
Remembering the Buddha
is the Name-that-calls...
Mindful of the Buddha,
self and mind flow on...
Namu Amida Butsu!
Pure mindfulness rests
in the bosom of no-self
when peace is at hand!
Selflessness cannot rise
by calculation;
rather, no-mind clearly flows
in serenity...
Namu Amida Butsu!
is the Name-that-calls...
Mindful of the Buddha,
self and mind flow on...
Namu Amida Butsu!
Pure mindfulness rests
in the bosom of no-self
when peace is at hand!
Selflessness cannot rise
by calculation;
rather, no-mind clearly flows
in serenity...
Namu Amida Butsu!
20100708
Notes on Mushin
This is a note for self-study. As such it may appear incomplete. The references at the end of the note will provide more information.
Mushin is related to egolessness i.e. heijo-shin or muga-mushin, no-self and no-mind.
Both no-self and no-mind have nothing to do with the Western concept of the self and the mind.
For both no-self and no-mind have everything to do with the body and the heart-mind working in unison, in synchronicity i.e. being in the flow.
True mindlessness is when one does which benefits the community with advance preparation but without making a big deal of it.
Anything else is of the negative form of mindlessness.
Mindlessness then means being free of all thoughts of anger, fear, or ego. Likewise, selflessness means not being self-conscious.
Reference:
Mushin: http://en.wikipedia.org/wiki/Mushin
Muga-mushin: http://en.wikipedia.org/wiki/Muga-mushin
無
心
Mushin is related to egolessness i.e. heijo-shin or muga-mushin, no-self and no-mind.
Both no-self and no-mind have nothing to do with the Western concept of the self and the mind.
For both no-self and no-mind have everything to do with the body and the heart-mind working in unison, in synchronicity i.e. being in the flow.
True mindlessness is when one does which benefits the community with advance preparation but without making a big deal of it.
Anything else is of the negative form of mindlessness.
Mindlessness then means being free of all thoughts of anger, fear, or ego. Likewise, selflessness means not being self-conscious.
Reference:
Mushin: http://en.wikipedia.org/wiki/Mushin
Muga-mushin: http://en.wikipedia.org/wiki/Muga-mushin
20100707
Not Clinging (poem)
Not clinging to belief,
my heart-mind is embraced by Amida
whenever he calls through me.
Namu Amida Butsu.
Because it arises
from not clinging to Amida,
my faith is unwavering.
Namu Amida Butsu.
The above poem was inspired by reading "Reflections on the Religious Case Against Belief" by Carl von Baeyer of the Saskatoon Unitarian Church.
Through this poem, I am freeing my heart-mind of clinging to ideology with regard to my faith.
For each time one calls to Amida gives less fuel for belief to burn until all that is left is faith.
Many thanks for Mr. von Baeyer for inspiring me to study the Buddhist Upādāna.
References:
Reflections on The Religious Case Against Belief: http://www.ucsaskatoon.org/wp/guest-speakers/reflections-carse
Clinging or Upādāna: http://en.wikipedia.org/wiki/Up%C4%81d%C4%81na#Buddhism
http://gandhara.blogspot.com/search/label/Up%C4%81d%C4%81na
my heart-mind is embraced by Amida
whenever he calls through me.
Namu Amida Butsu.
Because it arises
from not clinging to Amida,
my faith is unwavering.
Namu Amida Butsu.
The above poem was inspired by reading "Reflections on the Religious Case Against Belief" by Carl von Baeyer of the Saskatoon Unitarian Church.
Through this poem, I am freeing my heart-mind of clinging to ideology with regard to my faith.
For each time one calls to Amida gives less fuel for belief to burn until all that is left is faith.
Many thanks for Mr. von Baeyer for inspiring me to study the Buddhist Upādāna.
References:
Reflections on The Religious Case Against Belief: http://www.ucsaskatoon.org/wp/guest-speakers/reflections-carse
Clinging or Upādāna: http://en.wikipedia.org/wiki/Up%C4%81d%C4%81na#Buddhism
http://gandhara.blogspot.com/search/label/Up%C4%81d%C4%81na
20100706
Being the Author Of Your Own Happiness
Depending on culture (especially who you hang out with), anti-depressants and related medication (psychopharmaceuticals) are either considered "bad medicine" or "cure-all".
IMHO anyone who considers psychopharmaceuticals "happy pills" may be substituting a socially acceptible form of medication for whatever recreational drug they used in their youth.
Rather than realizing that they are the authors of their own happiness, they may use magical thinking regarding their "meds".
Despite being a socially acceptable drug in moderation, alcohol is actually a "dirty" way of "being happy" when compared to psychopharmaceuticals because of its effects on brain chemistry (it targets all of them) and tolerance (you begin to need to drink more to get the same effect).
IMHO recreational drug users who consider psychopharmaceuticals to be "bad drugs" but refuse to consider their drug of choice to be a drug may also be ignorant of being authors of their own happiness without drugs.
Legal or not, it's not the drug that puts a smile on your face.
It's you.
Just as a person chooses to smile, he chooses to be happy. At the root of this choice is taking responsibility for one's happiness.
Of course, I am not talking about the giggly kind of happiness that is found at parties.
IMHO the closest example of happiness is serenity i.e. being the eye of the storm.
Where around me uncertainty may exist, deep within me, my heartmind is calm.
That's what makes me smile. :)
IMHO anyone who considers psychopharmaceuticals "happy pills" may be substituting a socially acceptible form of medication for whatever recreational drug they used in their youth.
Rather than realizing that they are the authors of their own happiness, they may use magical thinking regarding their "meds".
Despite being a socially acceptable drug in moderation, alcohol is actually a "dirty" way of "being happy" when compared to psychopharmaceuticals because of its effects on brain chemistry (it targets all of them) and tolerance (you begin to need to drink more to get the same effect).
IMHO recreational drug users who consider psychopharmaceuticals to be "bad drugs" but refuse to consider their drug of choice to be a drug may also be ignorant of being authors of their own happiness without drugs.
Legal or not, it's not the drug that puts a smile on your face.
It's you.
Just as a person chooses to smile, he chooses to be happy. At the root of this choice is taking responsibility for one's happiness.
Of course, I am not talking about the giggly kind of happiness that is found at parties.
IMHO the closest example of happiness is serenity i.e. being the eye of the storm.
Where around me uncertainty may exist, deep within me, my heartmind is calm.
That's what makes me smile. :)
20100703
Nembutsu Kōan (poem)
Whilst chanting the Nembutsu,
ask yourself carefully,
"Who is chanting?"
Since chanting the Nembutsu
is Amida calling through you,
then who is chanting but
Amida Buddha?
Namu Amida Butsu
Namu Amida Butsu
ask yourself carefully,
"Who is chanting?"
Since chanting the Nembutsu
is Amida calling through you,
then who is chanting but
Amida Buddha?
Namu Amida Butsu
Namu Amida Butsu
Buddha Nature and the Nature of All Things
Having Buddha Nature, all sentient beings are buddha. Thus, through interaction with others, each of us helps to care for each other and to be of service to others.
Having heard the Buddhadharma, specifically the Four Noble Truths, the Eightfold Noble Path and dependent arising, one is awakened to the purpose of life, which is to help others and to be of service to them. Thus is one spiritually awakened.
Indeed, the spiritually awakened strive for Enlightenment, and learn from their interaction with the world to let go of anger, delusion, fear, hatred, and other mental negativities as well as the behavioral negativities arising from them.
Through meditative practice, one learns to calm the mind so that one develops the insight necessary to understand the Buddhist teachings.
Thus one is able to see that dependent arising leads to mastery over the five consciousnesses of the five senses, the sixth consciousness of the mind, the seventh consciousness known as "ego" and the eighth consciousness falsely considered the "soul" through validation of emptiness.
For emptiness proves dependent arising accounts for the eight consciousnesses, which are but qualities of the mind.
Yet were the mind to be impermanent, could seeds of karma planted in the eighth consciousness come to fruition? And could they be planted at all in the absence of the mind?
Yes, but only if the eighth consciousness is Buddha Nature, which, of course, is the nature of all things.
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