- Only I know what's right or wrong with me.
- I am on my own path in life.
- I always am ready to succeed. Success is determined by my happiness, not how rich I am.
- I'm useful.
- Love is based on truth. Indeed, its fruit is happiness.
- Happiness comes from within. It's all about love.
- Be true to yourself.
- I'm intelligent enough to manage my life.
Showing posts with label happiness. Show all posts
Showing posts with label happiness. Show all posts
20160819
Eight Truths I Keep Close To My Heart
20140826
On Being Nice
"Be nice" actually means respecting the group's social hierarchy by trying to become like-minded through the use of patience, perseverance and politeness, despite the situation.
It does not mean "fighting fire with fire", nor does it especially mean using one's higher intelligence like a blunt instrument.
Instead, being nice allows each of us a wide range of exercising basic goodness in unexpected ways, be it through asking questions, explaining your point of view and remaining silent to listen closely to understand what the other person is really saying.
Eventually, each person will eventually come to know what it means to be nice.
Originally posted January 15, 2011 at 3:56 PM
It does not mean "fighting fire with fire", nor does it especially mean using one's higher intelligence like a blunt instrument.
Instead, being nice allows each of us a wide range of exercising basic goodness in unexpected ways, be it through asking questions, explaining your point of view and remaining silent to listen closely to understand what the other person is really saying.
Eventually, each person will eventually come to know what it means to be nice.
Originally posted January 15, 2011 at 3:56 PM
It Only Matters That You Love
"It matters not who you love, where you love, why you love, when you love or how you love; it only matters that you love." — John Lennon
Love is the answer to all challenges in life. We only need to be inspired by love to respond to each challenge as though it means everything to us.
People who deny this simple truth may be blind to the power of unconditional love.
As for myself, I have seen how that Love has changed my response to life, to live as though a child, and to have that child-like response to my daily challenges.
This Love is the reason for being quick to smile and to face life without reluctance with the willingness to handle almost anything that comes my way.
Because I love, a smile will light up my face in response to meeting new friends, greeting strangers, and seeing the truth of life as it is.
Unconditional love inspires me to remain open minded, so I can only be human when that Love suddenly provides me with the answer to life's challenges: to lovingly handle them by accepting what cannot be changed by being courageous act on what can be changed, and by being wise enough to distinguish between the unchangeable and the changeable.
Thus, love is indeed the answer to the challenges of my life.
For unconditional love is the power that moves us to love.
20140713
Happiness is Peace of Mind (satire)
It is said in Buddhism that seeking happiness, which comes and goes with a person's mood, is desire which may distract the devout from Nirvana and thus lead to rebirth in the Six Realms of Desire.
In order to escape suffering in the Six Realms, I would need to extinguish the desire to be happy so that true happiness arises.
True happiness is found in the freedom from desire itself. This implies mastering my passions by behaving more compassionately towards other people who have grown to care for.
Buddhism does not advocate the neglect of family life. Rather, Buddhists are urged to act mindfully while keeping the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech and no intoxicants such as coffee, tea, alcohol, dangerous drugs, and tobacco).
Even so, I like feeling happy once in a while, and associate that feeling with peace of mind. Deep down though, such fleeting happiness is due to the work of unconditional love.
However, the pursuit of happiness is indeed potentially the pursuit of suffering when a person desires to sustain it to the exclusion of the main goal in life, which is to fulfill your spiritual journey through life.
In escaping suffering, the Buddhist does so by reflecting on the Four Noble Truths (life is suffering, suffering is due to endless craving (desire), relieve desire, and embark on the Eightfold Path to aid in that relief).
It is through meditation that the spiritual journey begins by first relieving suffering by accepting the Four Noble Truths.
When my mind is calmed, I go on to meditate more deeply on the fleetingness of happiness. With my desire thus quenched, it is possible to develop peace of mind so that true happiness may arise.
Happiness is indeed peace of mind. Be ever watchful and strive for it!
In order to escape suffering in the Six Realms, I would need to extinguish the desire to be happy so that true happiness arises.
True happiness is found in the freedom from desire itself. This implies mastering my passions by behaving more compassionately towards other people who have grown to care for.
Buddhism does not advocate the neglect of family life. Rather, Buddhists are urged to act mindfully while keeping the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech and no intoxicants such as coffee, tea, alcohol, dangerous drugs, and tobacco).
Even so, I like feeling happy once in a while, and associate that feeling with peace of mind. Deep down though, such fleeting happiness is due to the work of unconditional love.
However, the pursuit of happiness is indeed potentially the pursuit of suffering when a person desires to sustain it to the exclusion of the main goal in life, which is to fulfill your spiritual journey through life.
In escaping suffering, the Buddhist does so by reflecting on the Four Noble Truths (life is suffering, suffering is due to endless craving (desire), relieve desire, and embark on the Eightfold Path to aid in that relief).
It is through meditation that the spiritual journey begins by first relieving suffering by accepting the Four Noble Truths.
When my mind is calmed, I go on to meditate more deeply on the fleetingness of happiness. With my desire thus quenched, it is possible to develop peace of mind so that true happiness may arise.
Happiness is indeed peace of mind. Be ever watchful and strive for it!
20140707
Laugh at the devil (poem)
Laugh at the devil
and he shall flee.
Laugh - God, damn it - laugh!
It relieves misery.
Laughter is a gift
so very divine.
Its message is to uplift,
and to let the heart shine.
So laugh at the devil
until he does flee.
Laugh - God bless you! Laugh!
Laughter brings you victory!
For good cheer arises
When we all laugh aloud.
It's the voice of surprises,
That makes us all proud.
Laugh at the devil
and he shall flee.
Laugh - God, damn it - laugh!
It's the sound of glory.
and he shall flee.
Laugh - God, damn it - laugh!
It relieves misery.
Laughter is a gift
so very divine.
Its message is to uplift,
and to let the heart shine.
So laugh at the devil
until he does flee.
Laugh - God bless you! Laugh!
Laughter brings you victory!
For good cheer arises
When we all laugh aloud.
It's the voice of surprises,
That makes us all proud.
Laugh at the devil
and he shall flee.
Laugh - God, damn it - laugh!
It's the sound of glory.
Here's To Life (poem)
Having sunshine, when it used to rain,
is like wiping all those tears away
and forgetting about the pain.
Here's to life I enjoy, just for today.
is like wiping all those tears away
and forgetting about the pain.
Here's to life I enjoy, just for today.
20130322
La Liberté dans Solitude / The Freedom in Solitude (poem)
Je suis seul et heureux avec elle!
Ce n'est pas un problème pour moi.
C'est la liberté que j'aimez
tres beaucoup, d'autant
plus que je ne croyais possible,
Car je suis reconnaissant à
amis, famille et quelquefois inconnus!
[Translation:English]
I am single and happy with it!
This isn't a problem for me.
It's the freedom that I enjoy
very much, especially
more than I thought possible,
because I am grateful to
friends, family and sometimes strangers!
Ce n'est pas un problème pour moi.
C'est la liberté que j'aimez
tres beaucoup, d'autant
plus que je ne croyais possible,
Car je suis reconnaissant à
amis, famille et quelquefois inconnus!
[Translation:English]
I am single and happy with it!
This isn't a problem for me.
It's the freedom that I enjoy
very much, especially
more than I thought possible,
because I am grateful to
friends, family and sometimes strangers!
20130221
Pure Joy of Liberation
Enhanced by quiet meditation,
pure joy takes the disciple
the journey from ignorance to
wisdom through the mindful practice
of loving kindness — treating
all sentient beings with kindness,
and patience until compassion
uncovers the treasure of Buddha Nature.
When I uncover Buddha Nature,
that same pure joy arises in my heart,
yet I dare not blow my horn
lest anyone who has an "Aha!" moment
be disturbed by my happiness,
for this is the pure joy of liberation.
Such moments are a blessing
to us all, when they happen.
Though, if I had such a moment,
I would have doubts, because
the joy after meditation is
different from the manic happiness
that comes from an awful place.
True happiness is buoyed by the joy
attained through meditation.
For such joy is due to liberation
be it through chanting or via zazen.
Either practice helps one develop
the samadhi called one-pointedness,
until one achieves Nirvana.
If this happens suddenly or gradually,
then would it be easy or difficult
to achieve the goal of Buddhahood?
For both the Zen master
and the Pure Land devotee
aspire to become bodhisattvas
and are determined to
attain Buddhahood, though
this is not for the lazy and indolent,
but for the wise along us.
pure joy takes the disciple
the journey from ignorance to
wisdom through the mindful practice
of loving kindness — treating
all sentient beings with kindness,
and patience until compassion
uncovers the treasure of Buddha Nature.
When I uncover Buddha Nature,
that same pure joy arises in my heart,
yet I dare not blow my horn
lest anyone who has an "Aha!" moment
be disturbed by my happiness,
for this is the pure joy of liberation.
Such moments are a blessing
to us all, when they happen.
Though, if I had such a moment,
I would have doubts, because
the joy after meditation is
different from the manic happiness
that comes from an awful place.
True happiness is buoyed by the joy
attained through meditation.
For such joy is due to liberation
be it through chanting or via zazen.
Either practice helps one develop
the samadhi called one-pointedness,
until one achieves Nirvana.
If this happens suddenly or gradually,
then would it be easy or difficult
to achieve the goal of Buddhahood?
For both the Zen master
and the Pure Land devotee
aspire to become bodhisattvas
and are determined to
attain Buddhahood, though
this is not for the lazy and indolent,
but for the wise along us.
20121103
My Smile Reminds Me of The Face I Had Before I was Born
One day an aged Zen master met an old lady who was unlike most that he'd encountered.
While most old people were glum and gloomy, this lady was happy and lively. On her arm was basket filled with pretty flowers.
"Hello, Ma'am," he said. "How are you doing?"
"Hello, honoured master. I am fine."
"Why are you so bubbly and full of cheer?"
"Well, though I am old and grey, I know that soon when I am gone, I shall be reborn in the Pure Land and will meet Amida Buddha, all my deceased relatives, and perhaps even Saint Shinran, too."
"Ah, but where is this Amida Buddha?"
"Right here," replied the old woman, pointing to her heart with a smile on her face. Then she gave the Zen master a flower, and went merrily on her way.
To himself, the master exclaimed, "Now that woman knows the Pure Land intimately."
One Zen koan that is posed to a Zen practitioner is the question, "What is the face that you had before you were born?"
While "Mu" would be the stereotypical Zen answer, I feel that the smile of peaceful bliss, constitutes the Shin Buddhist's answer.
In the Pure Land of Bliss, Buddha-essence incarnates as a bodhisattva. That bodhisattva receives instructions from Amida to prepare for the wonderful journey in the human realm.
In the human realm, that bodhisattva is transformed into Buddha-essence which is incarnated in a human being as a karmic seed being nurtured by positive life events in preparation for the spiritual mission which all Buddhists undertake: to be of service to others.
Thus it is the prime objective of a Shin Buddhist to be reborn in the Pure Land so that the Buddha-essence incarnated within is reborn as a bodhisattva to prepare for future rebirth in the human realm. Furthermore, the aspiration of a Buddhist is to be reborn in a Buddhist family.
Is this the same as reincarnation? No, because the Buddha-essence is not a soul. It is but a karmic seed which is nurtured by the positive life experience of the person within whom it incarnates. Most of the life experience is spiritual in nature, and suitably ought to be Buddhist.
If the Buddha-essence is incarnated in a person born to a family who is not Buddhist, then the karmic seed lies dormant until that person hears of Amida Buddha and his 48 Vows, and aspires to become a Buddhist. Otherwise, that seed lies dormant.
If, after hearing those 48 Vows, a person aspires to be reborn in the Pure Land, then iss there anything that he does to prevent rebirth? Because his aspiration to be reborn in the Pure Land is activated on hearing Dharmakara's 48 Vows, it still requires sincere practice on his part to prepare for rebirth. Therefore, the Buddhist is still required to practice the Five Precepts (non-violence towards other sentient beings, refraining from theft, appropriate sensual conduct, speaking the truth, and refraining from intoxicants which lead to loss of mindfulness).
However, reciting Nembutsu is supposed to generate spiritual merit and sow seeds of good karma to help undo failure to follow the Five Precepts, provided that the Buddhist practitioner follows the precepts.
Returning to the question "What is the face I had before I was born?", if the answer is "peaceful bliss", then the question then becomes, "What is the face of peaceful bliss?" The answer is, a smile.
To quickly achieve such bliss, the Buddhist practitioner is advised to practice the Name-that-calls (the Nembutsu) with utmost devotion and sincerity.
This makes it easier to visual the thirteen contemplations found in the Amitāyus Meditation Sūtra. However, not everyone is able to complete the contemplations without a visual guide.
Such a visual guide is found in the Taima Mandala.
Since the thirteen contemplations are not for the average layperson, usually the Nembutsu suffices, provided that the practitioner knows why: to hear Amida's call to be reborn in the Pure Land of Bliss. This is why it is called the Name-That-Calls.
In Chinese Pure Land Buddhism, the Nembutsu is known as as Nianfo, and the practice of reciting the Nianfo is called Buddha Remembrance.
Since this Pure Land is the Buddha world of Amida Buddha, it is both a state of mind (peaceful bliss) and an afterlife (the Pure Land of Bliss). Knowing that I go there after my death relieves me of all anxiety about death. Being relieved of such anxiety, I still recite the Nembutsu to achieve the state of mind called "peaceful bliss".
For a mind bathed in the calm waters of such bliss is freed of anxiety about death. Being freed of such anxiety, I am able to realize that happiness is a journey, not a goal. Knowing happiness is a journey, the practitioner is free to enjoy life as it is.
What is life as it is? Well, for one thing, it surely is not life as it is supposed to be, which for most people is disappointing. If life is supposed to be easy, then people experiencing hardship would be disappointed. If life is supposed to be hard, then people should be relieved that it is sometimes easy. In any case, life as it is supposed to be is a life that is so unsatisfactory that a person may wish for a life more satisfactory. In the end, experiencing life as it is is satisfactory.
For life as it is is a life which is enjoyed, and the path to such a life is obtained by reciting the Nembutsu mindfully, with the aspiration of being born in the Pure Land.
Returning to the question, "What is the face I had before I was born?", I can only answer "peaceful bliss" and claim not to know what that face looks like. It is not the Nembutsu's purpose to know that.
Yet, on deeper examination of the question, it becomes possible to see the only similarity between my face and the face I had before I was born is a smile!
When I smile while reciting Nembutsu and when I smile while meditating, my mind is becalmed and peaceful bliss arises.
For the smile is the result of bliss.
So the more precise answer to the question "What is the face I had before I was born?" is to smile and hand the Zen master a flower.
While most old people were glum and gloomy, this lady was happy and lively. On her arm was basket filled with pretty flowers.
"Hello, Ma'am," he said. "How are you doing?"
"Hello, honoured master. I am fine."
"Why are you so bubbly and full of cheer?"
"Well, though I am old and grey, I know that soon when I am gone, I shall be reborn in the Pure Land and will meet Amida Buddha, all my deceased relatives, and perhaps even Saint Shinran, too."
"Ah, but where is this Amida Buddha?"
"Right here," replied the old woman, pointing to her heart with a smile on her face. Then she gave the Zen master a flower, and went merrily on her way.
To himself, the master exclaimed, "Now that woman knows the Pure Land intimately."
One Zen koan that is posed to a Zen practitioner is the question, "What is the face that you had before you were born?"
While "Mu" would be the stereotypical Zen answer, I feel that the smile of peaceful bliss, constitutes the Shin Buddhist's answer.
In the Pure Land of Bliss, Buddha-essence incarnates as a bodhisattva. That bodhisattva receives instructions from Amida to prepare for the wonderful journey in the human realm.
In the human realm, that bodhisattva is transformed into Buddha-essence which is incarnated in a human being as a karmic seed being nurtured by positive life events in preparation for the spiritual mission which all Buddhists undertake: to be of service to others.
Thus it is the prime objective of a Shin Buddhist to be reborn in the Pure Land so that the Buddha-essence incarnated within is reborn as a bodhisattva to prepare for future rebirth in the human realm. Furthermore, the aspiration of a Buddhist is to be reborn in a Buddhist family.
Is this the same as reincarnation? No, because the Buddha-essence is not a soul. It is but a karmic seed which is nurtured by the positive life experience of the person within whom it incarnates. Most of the life experience is spiritual in nature, and suitably ought to be Buddhist.
If the Buddha-essence is incarnated in a person born to a family who is not Buddhist, then the karmic seed lies dormant until that person hears of Amida Buddha and his 48 Vows, and aspires to become a Buddhist. Otherwise, that seed lies dormant.
If, after hearing those 48 Vows, a person aspires to be reborn in the Pure Land, then iss there anything that he does to prevent rebirth? Because his aspiration to be reborn in the Pure Land is activated on hearing Dharmakara's 48 Vows, it still requires sincere practice on his part to prepare for rebirth. Therefore, the Buddhist is still required to practice the Five Precepts (non-violence towards other sentient beings, refraining from theft, appropriate sensual conduct, speaking the truth, and refraining from intoxicants which lead to loss of mindfulness).
However, reciting Nembutsu is supposed to generate spiritual merit and sow seeds of good karma to help undo failure to follow the Five Precepts, provided that the Buddhist practitioner follows the precepts.
Returning to the question "What is the face I had before I was born?", if the answer is "peaceful bliss", then the question then becomes, "What is the face of peaceful bliss?" The answer is, a smile.
To quickly achieve such bliss, the Buddhist practitioner is advised to practice the Name-that-calls (the Nembutsu) with utmost devotion and sincerity.
This makes it easier to visual the thirteen contemplations found in the Amitāyus Meditation Sūtra. However, not everyone is able to complete the contemplations without a visual guide.
Such a visual guide is found in the Taima Mandala.
Since the thirteen contemplations are not for the average layperson, usually the Nembutsu suffices, provided that the practitioner knows why: to hear Amida's call to be reborn in the Pure Land of Bliss. This is why it is called the Name-That-Calls.
In Chinese Pure Land Buddhism, the Nembutsu is known as as Nianfo, and the practice of reciting the Nianfo is called Buddha Remembrance.
Since this Pure Land is the Buddha world of Amida Buddha, it is both a state of mind (peaceful bliss) and an afterlife (the Pure Land of Bliss). Knowing that I go there after my death relieves me of all anxiety about death. Being relieved of such anxiety, I still recite the Nembutsu to achieve the state of mind called "peaceful bliss".
For a mind bathed in the calm waters of such bliss is freed of anxiety about death. Being freed of such anxiety, I am able to realize that happiness is a journey, not a goal. Knowing happiness is a journey, the practitioner is free to enjoy life as it is.
What is life as it is? Well, for one thing, it surely is not life as it is supposed to be, which for most people is disappointing. If life is supposed to be easy, then people experiencing hardship would be disappointed. If life is supposed to be hard, then people should be relieved that it is sometimes easy. In any case, life as it is supposed to be is a life that is so unsatisfactory that a person may wish for a life more satisfactory. In the end, experiencing life as it is is satisfactory.
For life as it is is a life which is enjoyed, and the path to such a life is obtained by reciting the Nembutsu mindfully, with the aspiration of being born in the Pure Land.
Returning to the question, "What is the face I had before I was born?", I can only answer "peaceful bliss" and claim not to know what that face looks like. It is not the Nembutsu's purpose to know that.
Yet, on deeper examination of the question, it becomes possible to see the only similarity between my face and the face I had before I was born is a smile!
When I smile while reciting Nembutsu and when I smile while meditating, my mind is becalmed and peaceful bliss arises.
For the smile is the result of bliss.
So the more precise answer to the question "What is the face I had before I was born?" is to smile and hand the Zen master a flower.
20121024
Meditation on Gender, Western and Eastern Cultures, and Psychotherapy
May everyone be at peace with themselves.
May everyone progress in their spiritual journey.
May everyone endeavor to perfect their minds.
With peaceful heart, may this one walk the path
towards the moment of putting out the fire,
and thus passing onto a higher plane.
Analysis of meditation
"Be at peace" implies a peaceful heart.
"Progress" accepts that not all people who desire a perfect mind have a perfect body.
However, with more effort the dedicated practitioner achieves more peace and calm.
"Endeavor" implies that all one needs to do is act to perfect your mind. Perfection of a mind implies that one learn to meditate. It does not happen right now; yet even after the first week, meditation will lead one to a perfect mind.
With peace comes satisfaction. This is a given. In walking the path, this one encounter less obstacle to reach the goal all Buddhists desire: Nirvana. This desire is not tainted by desire for fame or gain, because that desire corrupts the mind.
Thus one needs to put out the fire of desire, so that one may pass onto a higher plane of existence. This higher plane does not make the earnest practitioner above it all. Rather, she sees no difference between herself and another person with regard to the mind.
A Meditation on gender
For the only difference between man and woman is physical. Our description about the human condition is gender neutral. Likewise, gender is actually unimportant.
In denying women access to the tools of Buddhism such as meditation and the breathing exercises, the Theravada form is sexist to Westerners whose culture is highly sensitive to women's rights. Yet the Theravada form is fostered in a culture where sensitivity to women's rights is fine in politics, but not in religion.
Thus, the apparent sexism is designed to help women understand their place in that culture, which is called Eastern.
Eastern and Western Cultures
Were I to blend the two cultures, it is possible to have a broader understanding of both cultures so that Westerners may understand Eastern culture.
As well, to criticize Theravada Buddhism effectively, the practitioner needs to understand his culture and its effect on Buddhism.
For why is it that Zen is favored over other forms of Buddhism. Shingon Buddhism may
look like a mix of mysticism and symbolism, but it works for a Shingon practitioner.
Psychotherapy and Buddhism
Yet Buddhism is practical for anyone to use, and the breathing exercises of meditation have been incorporated in cognitive behavior therapy.
Thus a psychotherapy that incorporates meditation as its therapeutic tool only uses it to achieve a calm mind. By separating the spiritual part of meditation from the physical part of breathing and posture, such a psychotherapy is devoid of spiritual development.
In this way, anyone can use such therapy to reduce the effects of stress so that one can do anything. Yet there are few statistics on how meditation relieves stress.
Final Meditation
May all who read this know that this person who wrote these words that the spiritual journey is a sacred one, yet it is also a personal journey of self-discovery.
May all know that "self" in context of the spiritual journey is not the ego, that part of a person's psyché that motivates one to seek comfort and satisfaction.
For the "self" this person speaks of is the higher self on that higher spiritual plane which few people achieve except for the greatest of practitioners.
May all also know that "this person" refers to the author of this meditation.
May all who read this discover happiness to be not a goal but a state of mind that is fleeting.
May all who achieve this state of mind of happiness be satisfied with their lot.
For to desire happiness is unwise; it would be better to enjoy the moment.
May all who achieve happiness know that meditation is more fun when you are happy.
May all who realize how fun meditation is, focus on their breath.
This person respects Amida Buddha, the Buddha of Infinite Light of loving-kindness and also the Buddha of Infinite Life of compassion.
---
The above is an example of how I explore Buddhist meditation. I don't just sit on my ass gazing at my navel.
Since meditation helps me to think even though my body is tired, it is in my best interest to use the tools before me to put my thought down.
My mind requires self expression, yet in this blog entry, that expression is done so that the gentle reader may understand where I am coming from.
As well, there is a minor catharsis occurring when I express myself. Even though my writing is not sophisticated and tempered by academic training, its topic at the moment is religion but not the religion most people are adverse to.
May everyone progress in their spiritual journey.
May everyone endeavor to perfect their minds.
With peaceful heart, may this one walk the path
towards the moment of putting out the fire,
and thus passing onto a higher plane.
Analysis of meditation
"Be at peace" implies a peaceful heart.
"Progress" accepts that not all people who desire a perfect mind have a perfect body.
However, with more effort the dedicated practitioner achieves more peace and calm.
"Endeavor" implies that all one needs to do is act to perfect your mind. Perfection of a mind implies that one learn to meditate. It does not happen right now; yet even after the first week, meditation will lead one to a perfect mind.
With peace comes satisfaction. This is a given. In walking the path, this one encounter less obstacle to reach the goal all Buddhists desire: Nirvana. This desire is not tainted by desire for fame or gain, because that desire corrupts the mind.
Thus one needs to put out the fire of desire, so that one may pass onto a higher plane of existence. This higher plane does not make the earnest practitioner above it all. Rather, she sees no difference between herself and another person with regard to the mind.
A Meditation on gender
For the only difference between man and woman is physical. Our description about the human condition is gender neutral. Likewise, gender is actually unimportant.
In denying women access to the tools of Buddhism such as meditation and the breathing exercises, the Theravada form is sexist to Westerners whose culture is highly sensitive to women's rights. Yet the Theravada form is fostered in a culture where sensitivity to women's rights is fine in politics, but not in religion.
Thus, the apparent sexism is designed to help women understand their place in that culture, which is called Eastern.
Eastern and Western Cultures
Were I to blend the two cultures, it is possible to have a broader understanding of both cultures so that Westerners may understand Eastern culture.
As well, to criticize Theravada Buddhism effectively, the practitioner needs to understand his culture and its effect on Buddhism.
For why is it that Zen is favored over other forms of Buddhism. Shingon Buddhism may
look like a mix of mysticism and symbolism, but it works for a Shingon practitioner.
Psychotherapy and Buddhism
Yet Buddhism is practical for anyone to use, and the breathing exercises of meditation have been incorporated in cognitive behavior therapy.
Thus a psychotherapy that incorporates meditation as its therapeutic tool only uses it to achieve a calm mind. By separating the spiritual part of meditation from the physical part of breathing and posture, such a psychotherapy is devoid of spiritual development.
In this way, anyone can use such therapy to reduce the effects of stress so that one can do anything. Yet there are few statistics on how meditation relieves stress.
Final Meditation
May all who read this know that this person who wrote these words that the spiritual journey is a sacred one, yet it is also a personal journey of self-discovery.
May all know that "self" in context of the spiritual journey is not the ego, that part of a person's psyché that motivates one to seek comfort and satisfaction.
For the "self" this person speaks of is the higher self on that higher spiritual plane which few people achieve except for the greatest of practitioners.
May all also know that "this person" refers to the author of this meditation.
May all who read this discover happiness to be not a goal but a state of mind that is fleeting.
May all who achieve this state of mind of happiness be satisfied with their lot.
For to desire happiness is unwise; it would be better to enjoy the moment.
May all who achieve happiness know that meditation is more fun when you are happy.
May all who realize how fun meditation is, focus on their breath.
This person respects Amida Buddha, the Buddha of Infinite Light of loving-kindness and also the Buddha of Infinite Life of compassion.
---
The above is an example of how I explore Buddhist meditation. I don't just sit on my ass gazing at my navel.
Since meditation helps me to think even though my body is tired, it is in my best interest to use the tools before me to put my thought down.
My mind requires self expression, yet in this blog entry, that expression is done so that the gentle reader may understand where I am coming from.
As well, there is a minor catharsis occurring when I express myself. Even though my writing is not sophisticated and tempered by academic training, its topic at the moment is religion but not the religion most people are adverse to.
20110830
Seligman on a God Who is Not Supernatural
"Like many Westerners, the idea of a transcendent purpose (or of a God who grounds such purpose) has always seemed untenable for me. Positive Psychology points to the way toward a secular approach to noble purpose and transcendent meaning — and even more astonishingly, toward a God who is not supernatural." - p. 14, M. Seligman, Authentic Happiness
A God who is not supernatural is nature in its splendour within Einstein's cosmic religion with trees as temples and forests as churches that Gorbachev respected.
Perhaps Seligman has heard of Gorbachev's quote.
Furthermore, it seems like he has heard of Matthew Fox.
So I am curious about Seligman because his "God who is not supernatural" echoes in the words of Gorbachev and Einstein.
Indeed it has a subtle ecumenical feel to it which is broad-minded and embraces all forms of human expression, including art and science. :)
Reference:
Matthew Fox on belief, chaos and fundamentalism: http://www.youtube.com/watch?v=0CfPqO30hHE
Gorbachev quote: I believe in the cosmos. All of us are linked to the cosmos. Look at the sun. If there is no sun, then we cannot exist. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals. -- "Nature Is My God" - interview with Fred Matser in Resurgence No. 184 (September-October 1997)
A God who is not supernatural is nature in its splendour within Einstein's cosmic religion with trees as temples and forests as churches that Gorbachev respected.
Perhaps Seligman has heard of Gorbachev's quote.
Furthermore, it seems like he has heard of Matthew Fox.
So I am curious about Seligman because his "God who is not supernatural" echoes in the words of Gorbachev and Einstein.
Indeed it has a subtle ecumenical feel to it which is broad-minded and embraces all forms of human expression, including art and science. :)
Reference:
Matthew Fox on belief, chaos and fundamentalism: http://www.youtube.com/watch?v=0CfPqO30hHE
Gorbachev quote: I believe in the cosmos. All of us are linked to the cosmos. Look at the sun. If there is no sun, then we cannot exist. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals. -- "Nature Is My God" - interview with Fred Matser in Resurgence No. 184 (September-October 1997)
20110811
Attaining Nirvana
Some people are born again;
evil-doers go to hell;
righteous people go to heaven;
those who are free from
all worldly desires
attain Nirvana. — Dhammapada 126
Nirvana is freedom from suffering due to worldly desire.
Worldly desire is also called evil passions, which cause us to calculate how to profit at the expense of other people's right to happiness and self-determination.
In this context, evil refers to the negative selfish affect of passions i.e. egoistic desires.
Passions refers to lust, anger, pride, attachment to worldly things, etc.
In this context then, evil passions arise when all worldly desires distract us from our spiritual path in life.
Our spiritual path in life is to attain Nirvana.
To serve others and be helpful to friends, family and strangers is the means by which all Buddhists attain Nirvana.
Thus through selflessness one is able to attain Nirvana, and be free of desire.
evil-doers go to hell;
righteous people go to heaven;
those who are free from
all worldly desires
attain Nirvana. — Dhammapada 126
Nirvana is freedom from suffering due to worldly desire.
Worldly desire is also called evil passions, which cause us to calculate how to profit at the expense of other people's right to happiness and self-determination.
In this context, evil refers to the negative selfish affect of passions i.e. egoistic desires.
Passions refers to lust, anger, pride, attachment to worldly things, etc.
In this context then, evil passions arise when all worldly desires distract us from our spiritual path in life.
Our spiritual path in life is to attain Nirvana.
To serve others and be helpful to friends, family and strangers is the means by which all Buddhists attain Nirvana.
Thus through selflessness one is able to attain Nirvana, and be free of desire.
20100917
Happiness (Meditation)
Happiness is the warm open-minded contentment nourished by the strong sense of interconnectedness with others - including family, friends and strangers - when we feel at home with ourselves, wherever we are.
Anything else is simply another name for pleasure, which rises and falls with our mood, and never lingers; though we try to cling to it in vain without success.
Once we are content with our lot, we find happiness.
Anything else is simply another name for pleasure, which rises and falls with our mood, and never lingers; though we try to cling to it in vain without success.
Once we are content with our lot, we find happiness.
20100911
The Buddhist Definition of Happiness
BILL MOYERS: By happiness, what do you mean by happiness?
PEMA CHÖDRÖN: Contentment. At home with yourself in your world. Not separating yourself from others. Not hardening your heart, or your mind to others, or to the world. That profound wellbeing which is not based on facts, so to speak. You know, like changing circumstances. It's not based on changing circumstances.
Contentment consists of happiness with one's situation in life while living in the present moment. Through meditation, one is sure to appease the ego easily by letting one's thoughts rise and fall, yet just watching it all happening.
Being at home with yourself in your world implies equanimity, that calm temper and firmness of mind which remains steady and solid under stress yet is gentle and compassionate.
Not separating yourself from others consists of staying in touch with dear friends and family.
"Not hardening your heart, or your mind to others, or to the world" implies being open to yourself, to others, and to the world.
In this way is true and real happiness an ongoing process in one's life.
Reference:
http://www.pbs.org/moyers/faithandreason/print/faithandreason107_print.html
20100808
Contemplation on Happiness (poem)
May each of us become happy
as life becomes more bearable,
going calmly into the world.
May we all practise happy abiding,
harmful to none, and most beneficial to all --
content in the absolute truth of loving-kindness.
May no one suffer needlessly,
always content with what one has,
their happiness truly at hand.
May we all achieve that state of mind
where the careful balance between dualities
merges into the oneness called the calm mind.
May everyone enjoy such a mind
which has abandoned discrimination
and no longer calculates the fruits of action.
May we all become happy,
our mind freed of suffering,
our hearts full of loving-kindness.
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
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!
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. :)
20100527
After The Decade of Peace, Love is Still the Answer
As of December 31 11:59:59 PM, the International Decade of Peace ends. It began with a bang in 2001. But will peace prevail over the current "War of Terrorism??"
Who knows?
When this decade of peace ended on December 31, 2010 at 11:59:59 PM, we were at war in Afghanistan and Iraq for seven years.
shk: 20100527.1855
When this decade of peace ended on December 31, 2010 at 11:59:59 PM, we were at war in Afghanistan and Iraq for seven years.
shk 20121006.1800
---
Who knows?
When this decade of peace ended on December 31, 2010 at 11:59:59 PM, we were at war in Afghanistan and Iraq for seven years.
shk: 20100527.1855
When this decade of peace ended on December 31, 2010 at 11:59:59 PM, we were at war in Afghanistan and Iraq for seven years.
shk 20121006.1800
---
In my humble opinion, the closest Buddhists get to God as the divine energy/being is The Absolute. However, this concept is not limited by a belief in a permanent self or immortal soul. The closest one could get to it is a psychic projection of one's passions as the various buddhas represented in Tibetan iconography. In essence this is a primitive form of psychotherapy which has had over one thousand years of refinement.
Foremost, there is error in belief in a deity who is immortal since it violates what Shakyamuni Buddha said, that the worship of an immortal soul which is permanent is animism. This is similar to the commandment of the Judeo-Christians by God that he is "the Lord God" and no one should have any other god before him. What this really means is the worship of an immortal God which is permanent is also animism. For we should beware of aspiring to become like God lest we fall into the ego delusion of the permanence of an immortal soul, and suffer needlessly as a result.
One need only look at various fundamentalist cults of the monotheists to see the depth of suffering in their delusions.
Yet I am too aware of my own limitations as a Buddhist. Buddhism is no better than any other religion when in the hands of the powerful and out of the hands of the people. In this respect, Jodo Shinshu may have the potential of becoming a model of democracy since no discrimination is made between young and old, rich and poor.
However, when we look at Buddhist nations like Burma (Myanmar) and Thailand we see that the secular establishments like the media or the military are doing a disservice to Buddhism.
Furthermore, when Buddhist clergy use sutras to condone violence and bloodshed as during the recently ended civil war in Sri Lanka, it violates what the Buddha taught and mocks his Four Noble Truths and Eightfold Path to spiritual happiness known as nirvana.
For this decade of Peace from 2000 to 2010 was broken in the early morning of September 11, 2001. It has taught me that we need to moderate male dominant role models so that we are embraced by the peace of mind that is the Buddhadharma, through meditation and related great practices.
Indeed, when each of us quietly works toward democracy in our host nations, we work towards a global chain of spiritual love and happiness that stretches around the world.
20061111
Samsara is Nirvana
One concept of Buddhism is this:
"Samsara is Nirvana"
Samsara is our worldly existence which may be filled with suffering and sorrow.
Nirvana is its opposite, with the true Buddha being Nirvana itself.
To make samsara Nirvana, one would have to see samsara as empty of suffering.
Then what is samsara but Nirvana filled with suffering?
That which is Samsara/Nirvana is that which one's life is built upon.
Live by desire and passion, and Samsara is your karma.
Master the mind and thus control both desire and passion, and Nirvana is your karma.
Yet to desire either path is suffering too.
Since happiness itself may lead to suffering, I would prefer a joy empty of happiness to a happiness devoid of joy.
Thus the mastery of the mind and the resultant control of both desire and passion is my life-long goal.
And the only way to achieve it is through meditation.
"Samsara is Nirvana"
Samsara is our worldly existence which may be filled with suffering and sorrow.
Nirvana is its opposite, with the true Buddha being Nirvana itself.
To make samsara Nirvana, one would have to see samsara as empty of suffering.
Then what is samsara but Nirvana filled with suffering?
That which is Samsara/Nirvana is that which one's life is built upon.
Live by desire and passion, and Samsara is your karma.
Master the mind and thus control both desire and passion, and Nirvana is your karma.
Yet to desire either path is suffering too.
Since happiness itself may lead to suffering, I would prefer a joy empty of happiness to a happiness devoid of joy.
Thus the mastery of the mind and the resultant control of both desire and passion is my life-long goal.
And the only way to achieve it is through meditation.
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