DEC-JAN BREAK

Just a message to regular readers - to let you know that I have not stopped writing this blog - or died - I am just taking 2-3 weeks break in order to catch up on paid work that is due by the close of 2008, & also put some attention into a novel I started to write earlier in the year.

I plan to be back to regular postings again from the first or second week of January, and hope to start off by talking about some of the books that I have purchased for my home library.

THE TREE TRUNK 3

Another Buddhist aspect of the tree appears when you consider it in the way some of us consider our bodies - what it is made from and so forth.

I recognize the symbolics of EARTH/MATTER - Dharma that the deep firm roots live in, WATER/LIQUID - the moving life-supporting sap within the solid external trunk, AIR - the thoughts and emotions rushing about, pushing at the leaves, trying to get the whole tree to bend, - but I am not quite sure where the FIRE aspect is, yet.

Not being able to find it, I wonder if that may be of importance - have I simply not located such aspect, or does it not have one? If not, is that relevant to the fact that trees are important within Buddhism?

As you can see, I ramble about with my contemplations and analyzing - but I have definitely located help with centering my focus and not swerving to every thought through using this imagery.

THE TREE TRUNK 2

When it comes to life situations rather than a kitchen mishap, the tree trunk theory helps a lot. There are many instances in Buddhism where we are supposed to train our mind against favoritism, especially when it comes to people - the tree trunk idea works here too.

If I encounter a liked or unliked person, I can control myself mentally by using the tree trunk image - imagining the like or dislike to be winds blowing at my mental leaves, trying to dislodge me into an overreaction. With roots firmly secured in Dharma, the trunk can grow more and more stable and let these winds pass without bending along to every suggestion as a young sapling.

This helps me to practice equanimity, accepting everyone and thing rather than the wanted and liked only, and to control the rushing thought weaving that so many minds wish to waste time with.

I see the roots as buried in the Dharma, the stable trunk unswayed by what I term winds of Mara, and when the leaves are caught and whooshing about - I quickly center my focus on the trunk and go downwards… This seems to help!

THE TREE TRUNK 1

When I recognize a negativity arise - irritation or aggravation perhaps - and wish to stop it growing into anger or furious rage - I have developed the ability to remain calm, and blow it away. I can then deal with the situation without any emotions dealing with me.

With other negatives, it is sometimes harder to recognize them. I can usually see hatred or terror, but their seeds such as dislike, preference, anxiety, concern, and unease, are more difficult for me. This is where the tree comes in handy for my Buddhist practice.


I simply focus my mind on a solid tree trunk. I try to keep my mental actions as stable and unmoving as the trunk of the tree I visualize. This helps me to let the emotions and bad thoughts flow past, without moving me to wrong actions or thoughts.

As an example - my instant reaction to cooking a disaster instead of a pizza might be disgust, dislike, and not wanting to eat the meal - but if I 'tree-trunk' my mind I can take it bite by bite, without worrying myself about "Ew, that tomato is too hot, that cheese is too sloppy, the base is totally disgusting, I don't like cucumber on pizza".

3 natural things - under a tree

The tree seems to be the most important of the three possible symbols. Monks of the Dhutanga practice living under trees and the Bodhi tree being connected to Buddhist faith, it is obviously not I alone that recognize the possible importance of the tree within Buddhism.


I tend to take this further in my own practice, at least recently. I recognize the tree as a provider of shade, sometimes food in the form of fruit, and shelter from wind - but also its symbolism, which assists me.

One of my personal practices involving the tree is the stabilization of my mind. Seeking equanimity, a calm and monk-like serenity, being without passionate whooshes of emotion or bouncing from every thought that hits me… mental stability, like a tree trunk. I will explain this further in my next post.

3 natural things - May/Vesak

Whereas the moon could quite possibly relate to some form of emotive or mental energy, a relaxation of barriers, or a pulling of bodily fluids, a specific month would be difficult to locate a connection to. The Buddha being born in India, what is the season and weather like THERE at that time of year, I wondered…

Is the season or weather relevant, or did these three major events from the Buddha's life story simply occur at the same time of year to signify his exceptional being?

Do the same weather conditions or season mean anything specific to my own practice or to that of others? Is it a time of year or style of weather or level of heat that is conducive to practice?

May, to me, is not a very special month for anything apart from the Buddha's birthday - although I also have a cousin with a birthday in May. I did start my first full time employment in May many years ago, and it must have been around late May when I decided to practice rather than just read about Buddhism - but nothing else major seems to have cropped up then, personally.

Maybe I should look more into the weather conditions of India in May…

3 natural things - the full moon

For part of my recent meditation practices, I have been working on natural items. With the Buddha's birth, enlightenment and death all occurring with three specific things in common, these three things have been the key to my contemplations.

* Full moon
* May/Vesak
* Under a tree

The moon does not seem to have much other significance in Buddhist readings and texts that I have so far encountered - but it is well known that the moon controls the tides of the ocean. The ocean and tides and waves therefore have been bouncing about in my mind recently - hence my last post.

Additionally, the full moon has been connected with various other matters throughout history - from madness thru werewolves to raised sexual and emotive moods.

I have been trying to work out if there is any relevance in their having been a full moon on three such important occasions within the Buddha's life - can it really be just a coincidence - or is there something we are not noticing that might help our practice?

JIGSAW PUZZLE

Buddhism is like a giant jigsaw puzzle...

*You contemplate a piece of Buddhism, and investigate its color, shape and form - to see if you think it will fit properly or not.

*You try it in the possible slot…

*It fits! - and provides experience and understanding

or

* It doesn’t fit! - and can be discarded

Gradually, you build the entire picture of Buddhist theory and practice…

WAVES ON THE OCEAN

I look at us all as if we are the waves of the ocean.
A wave exists for a time, building, curling, crashing, vanishing - all whilst constantly remaining a part of the ocean.
That is how I see our lives, our existences, our own smaller portions of the big whole.
What we always are, always is; even when we are a specific part of it rather than it in general.
What we temporarily become changes, but what we are remains as our shared universal core.


Formerly, I viewed us as the rock through which a blow hole's spurt surfaces. The rising waters that shoot into view being representative of Buddha nature or the universal core of divinity within us all, the rock surround symbolizing our stubborn and obstinate minds.
The idea then is to allow the Buddha nature to wear away our rock mindedness, until we disintegrate into the ocean and become fully a part of our inner divinity, without that inflexible mental structure that gives us all so much trouble.

MEDITATION POSTURE

I have tried various conventional and unconventional postures over the past two years of meditation practice. The traditional lotus-legged and erect-backed posture sometimes works for me, but sometimes does not. It generally only feels right in the middle of a Yoga session, at other times my awareness is constantly being drawn to body posture and away from actual meditation. I am forever having to straighten my back or adjust my legs.

The various traditions and lineages of Buddhism have differing rules in relation to meditation posture, some being far stricter than others. Some expect a specific pose to be held for an extensive duration and frown if you fail, whereas others allow for individual bodies to feel right or wrong in a set posture and make allowances. Other Buddhism styles promote constant meditation within everyday life, rather than a structured seated or walking practice.

Whilst I wish to remain respectful of the various traditions, I find it more difficult to practice when limited to a specific physical stance. Personally, I find it easier to meditate whilst lying in or on the bed, or whilst doing simple everyday chores. The Yogic Savasana pose is another natural door to meditation for me.

If the idea of meditation is to withdraw from the body senses, I do not understand why a special pose is required, other than for ease of practice. If we are not supposed to retain awareness of body but focus on internal matters, it seems preferable to take the easiest pose in which this can be done rather than attempt to hold a certain posture due to it being conventionally helpful. Surely using a pose which offers the ability to better progress with our practice would be better than attempting to practice in a position that does not personally assist pour own progress?

TONGLEN

I recently discovered the Yoga style called 'Tibetan Heart Yoga' when researching for a brief descriptive article I was writing for Yogatap.com. I was amazed to discover that among the better known teachers of Heart Yoga in the West is Geshe Michael Roach. (The same guy who created the Buddhism courses that I download for my personal study!)

QUOTE from The Tibetan Book of Yoga by Geshe Michael Roach : “Tibetan Heart Yoga works on your heart in two ways: It makes your physical heart and your body healthy and strong, and it opens your heart to love others. And of course the first always comes from the second.”

Tonglen is part of Tibetan Heart Yoga practice. This is an activity I first became acquainted with due to reading a book several months ago, and feel particularly inclined towards continuing the practice of. I was therefore most delighted to find that the book was available to purchase and have done so, with the aim of incorporating this form of Yoga/Buddhism practice twice weekly in addition to my current studies and practices.

I now have two different practices of Tonglen - one extended working on a single being over a half hour Yoga sequence and a much briefer one, which can be based on numerous beings within a few minutes and is purely of spiritual nature based on visualization and breathing.

Buddhism works!

For the first time in forty years, I have encountered a situation with comparative ease that would formally have send me near crazy with fear, anger and hatred.

I have led a very dramatic life in the past, and it has really only been the past 2 years, since discovering and practicing Buddhism, that I have made any major progress is sorting out the mess I mad of things historically.

There is one painful situation, a former legal attachment, that haunts me still. However, after the latest encounter, I am amazed at how much I have changed in the way I am able to deal with this situation.

Briefly, I legally wed a clinically insane man who soon after the wedding stopped taking his medication and thence became violent and mentally & emotionally abusive. I separated for safety's sake when three weeks pregnant. Over the following 18-19 years, I have been legally harassed, blackmailed, terrorized, and subjected to witchcraft.

For many years, I hated, feared, and held anger against my ex and his family. Anytime they tried to force me back to fix their shattered perfect image or punish me if I would not oblige, I grew full of furious rage at the injustice, terrified of what damage they would do to my son and self spiritually or physically, and put up a firm and fierce barrier of hatred in opposition and rejection.

Over the past 1-2 years, I have been practicing Buddhism. I have now lost the ability to hate, and I no longer allow anger or fear to take hold if I spot their reappearance in such forms as injustice, annoyance, or threat.

Recently, I encountered yet another possible threat from this family of my past, despite the relationship having firmly ended in mid 1990. I was able to deal with the potentially threatening letter calmly - no fear, no hate, and no anger! Just a few years ago, this letter would have sent me rabid with anger, snarling with hate, and terrified me as to what they might do, but now, I am free of that suffering - YES, BUDDHISM WORKS!!!!

OK, now I am rid of the major league baddies, time to tackle the minor league seeds!

Dharma Day

I recently felt a little dragged down by the commercial side of my freelance writing career. I generally feel perky when it comes to the creative side, but this area does not pay enough to live from on its own. Also, due to a rather lazy patch in my yoga for a few weeks, I was a little unfit and suffering from so many long hours perched in my typing chair. I therefore decided to take a day off from my writing work - and the chair - and devote it to an extended Yoga routine along with some serious Buddhism study.

Alternating between memorizing the work involved in class 1-2-3-4 of course 3 Buddhism studies from ACI (www.world-view.org/aci.) and concentrated re-reading of a personally helpful Buddhist library book originating from Sri Lanka, I occupied most of my day off. I must admit that this 'Dharma Day' holiday did me the world of good, both physically and spiritually.

I am thinking of thus occupying myself once monthly, in lieu of public holidays. (My weekend not always offering me enough time to devote an entire day to my studies & practice.)

Lifestyle changes concerning Buddhism 8

Observation of the beauty of mice allowed me to relax and accept their presence. Whereas once I would scream, leap upon a chair and panic - then set a trap, now I was able to observe their miniscule pink fingers, long thin whiskers, and curling gray tails. They were far more frightened of me than I of them, which I observed whenever trying to take a photograph to share my new wonder of their existence with others.

Relying for several months on charity handouts, I felt rich in giving the mice a few scraps for their own meals. This balanced out the take and give for me. I did not feel wrong in taking food from society if I shared it with my teenage son, a growing flock of pigeons, and the mice in my home. It was not all going into my own belly, but supporting others as I myself was being aided.

Gradually, I grew to accept spiders in my bedroom. I am currently able to sleep with a half dozen or more living peacefully on the ceiling above me, and with one webbed just above my pillow even. I only have to wonder if that gray wriggly BEING up in the corner might be the rebirth of my own mother, to cease screaming and running for spray or a broom. How would I live with what I had done, were I so squish or chemically murder my own mother!

Learning to communicate with non-human beings has also assisted me. Using the language of the heart, I was able to talk with the pet pigeons who live on our roof. This developed into compassion for and communication with other beings, such as the cockroaches. I am now able to ask them to please be a little quieter, but enjoy any scraps they may find in the kitchen, should they disturb my sleep at night.

From a no-care attitude with chemical murder, through a do care but what can I do attitude of chemical-free destruction, I have now reached the Buddhist target of Ahimsa. This has not stopped - and I have progressed into my dietary stance of 95% vegetarianism.

Lifestyle changes concerning Buddhism 7

The first changes came when I became environmentally active a year or two prior to my Buddhist practice. I began to eliminate chemicals from my home. I did not want to destroy our natural environment - just be rid of those pests!

I was unable to sleep were there a spider in my bedroom. I woke at the first sound of cockroaches crawling about in the entryway, next to my room. I shrieked and jumped fearfully, when catching a mouse scurry past. I was so unable to enter the laundry with daddy long legs present, that once refusing to spray them, I initially cruelly snipped at their legs to discourage their living their using garden shears.

When I first considered taking up the path to Buddhism, I was unsure how to address my problems with the natural creatures that society considers to be pests. It took me over a year until I gradually learned to look upon them as equal beings with equal feelings and rights to myself. It was not until I had learned this, that I was able to stop tormenting any such creature that came near me. The lack of significance of 'self' also played a major role, along with my growing compassion and acceptance.

Over the past twelve months, I have learned to cease my former fear, live with and beside these 'friends' in equality, and respect their rights without demanding my own. I have naturally and automatically become unable to intentionally harm them, leading to the ability to follow the Buddhist principle of ahimsa.

I did not start by realizing I should not, forbidding myself to do so, and then manufacturing ways to establish this, but began by doing and subsequently understanding.

I will conclude this discussion my next post.

Lifestyle changes concerning Buddhism 6

The final issue I would like to discuss in relation to the initial question, which I began to deal with back in post 1, is my attitude towards insects. During the past, I was what I currently consider to be very cruel and merciless, mostly due to fear and partially due to expectation.

Humans, especially females, are generally accepted as being opposed to insects invading their homes and life. From spiders, cockroaches, and ants, through to mice, bees and unidentifiable pests, the current trend is for modern Western society members to use a can of spray or trap and eradicate these 'nuisances'.

Within my childhood, I can recall both scientific play with ants and fear of spiders. I would torment ants in the name of interest and experiment, surrounding them with a circle of water or covering them with water, just to see their reaction, for example. These 'pets' bit me, so I felt it only fair to punish them!

Spiders caused me many nightmares. The only time I was ever known to sleepwalk, I recall my mother finding me standing a few feet from my bed screaming and crying, standing on my bedside rug. A second time I remember waking in similar fear from the recurrent dream of spiders gradually filling my room until there were hundreds, even thousands of them - and no room for me! The second time, I managed to simply wake up, shed a few silent tears, and climb back into bed, without disturbing my parents who slept in the room next to me. This dream occurred many times, but never again had me out of bed or in fearful tears.

In my twenties and thirties, the 'interim' of my life as I sometimes refer to it, I leapt in fear as mice scurried across the floor, ran for the spray can of insect killer if I spotted a big black roach scuttling about, and murdered every bug that trespassed upon 'my' property. It was not until recent times that I learned to deal with MY faulty behavior, giving the insects and mice a life of peace.

I will continue this discussion my next post.

Lifestyle changes concerning Buddhism 5

In regard to my enthusiasm, I have oftentimes become overly enthusiastic. Some people regard me as obsessive, others as focused and determined. During my youth, my first major interest of campanology sponged up much of my passion. When this was taken from me, I turned to theater, specific Australian music, and then in turn to romantic interests, Californian musicians, and finally Buddhism.

Enthusiasm and perseverance are luckily regarded as talents rather than faults within Buddhism. These being naturally present, I do not have to learn to create them, only adapt them. Many people have a problem in energy levels when it comes to continuance with practice. I too have moments where I 'don’t care' or 'sit back' for a while, but they are far rarer than for most.

Many times I have been knocked down, bounced back up and continued. Originally, this was when I was unable to continue with my socially and mentally engrossing hobby of bell-ringing. In later years, it generally referred to attacks from my former partner on my ease of life and safety, or to moments within love affairs where I continued and the partner had turned away.

Directing this enthusiasm into the practice of Buddhism, I now have an inexhaustible avenue that cannot be challenged. No person, event, or law can prevent the continuation of this enthusiasm the way former maters were extinguished. I finally have found a subject where my enthusiasm is a talent instead of a problem. Weak or strong, nothing and noone can drag me from this path.

I will continue this discussion my next post.

Lifestyle changes concerning Buddhism 4

Few would argue with the fact that many of us suffer from difficulty within life. There are none that I personally know of who have had such a smooth ride that nothing has upset them. In fact, one of the main points accepted within Buddhism is that life IS unsatisfactory. But how to turn this fact into practical dealing with difficulties that arise may be a difficulty within itself.

I was beginning to read and study the Buddhist ideas at the same time as a major eruption of difficulties occurred. Whilst this assisted me in accepting the first Noble Truth that life sucks, it was some contemplation and much practice and experience later, before I can now report that I currently stand at 80-90% understanding of the other 3 Noble Truths!

I seem to have led a fairly dramatic life. From a simple start in a Christian home within a small village on the South Coast of England, I shot into migration, a failed marriage, single parenthood, an overseas lover who would not live with me, and many an adventure. I did not deal well with many of the changes that I was presented with, using my objection of injustice as my reason to remain fighting.

It was not until I learned the depths and truths of karma that I understood these troubles as having arisen due to my own fault. I blamed society, governments, and many other people for problems that were erupting in my life. It was 'others' not treating me naturally and fairly that I viewed as cause to my problem.

Once I had learned much of Buddhist principles and practices, I was able to see that it might be my own fault, originally if not currently. This did not stop my seeing injustice as injustice, nor recognizing Mother Nature's laws as superior to mankind's legislation; however, it led to my accepting what came my way without fighting against it.

At first, I was rebellious, then saddened and distressed, but eventually I developed the ability to accept my karmicly caused problems, and try to maintain a level mindedness below their stormy onslaught. Whereas I have yet to fully accept personal injustices, I currently can handle far more whilst retaining equanimity and peace.

I will continue this discussion my next post.

Lifestyle changes concerning Buddhism 3

Having learned to deal with newly arising potential causes for hatred or anger, I was able to step backwards and deal with historical matters. There was no way in which to locate the elusive reason behind the lady's action, however there were ways to stop hating her for what she did, and to accept that she had reason, even if I will never know what it was.

There is no longer any cause for hatred, as I have accepted that she had purpose in her action. Perhaps she did not even realize how seriously her decision affected my young life. With 2/3s my social activities wiped away, and facing upcoming examinations without the sanctuary of an engrossing hobby, I reacted in the only way I then knew to reject her decision. Looking back, it faded from importance. I forced my way into new avenues of continuation, escaped the school life, and began to write my way into freedom until I could live it for real.

An even greater hatred arose in my twenties and thirties. This still gives me occasional problems today. I entered a mistake, viewing it wrongfully as a solution - a migration and marriage.

Whereas I could handle the marriage not working out, and step away from my error, my former partner is still troubling me to return and punishing me for not doing so, some 18-20 years post separation. As a young mother needing to protect her youngster from this man's constant threats, violence, malevolence, and spiritual interference, I put up a barrier of hatred for many years. It has only been a year or so that I have been able to forgive, if not forget.

I still have moments where fear, disgust at injustice, and rejection of incompatibility occur. However, I am now free of intense hatred or furious rage in opposition. I can accept that he is caught in his karma and unable to escape, but that it would be detrimental for me to attempt to assist him at this time. He simply is incompatible. Even the Buddha found beings he was unable to assist - and I view my original ex as such for my own case. I have learned to accept this, rather than maintain a constant hatred.

I will continue this discussion my next post.

Lifestyle changes concerning Buddhism 2

At first, when reading 2-3 books concerning Buddhism, I had no intention of personally using the information that I attained. However, after several months of reading and studying the Buddhist options, I put into practice a few of the ideas and consequently developed methods of controlling both anger and hatred.

When my Mother died, I had no tears or sadness. I felt cleansed, empty of anger and hatred, and refreshed. This confused and concerned me at first, though now I recognize my belief in rebirth to offer me no cause for sorrow at the loss. The suicide of Vince Welnick a year later likewise washed out all anger and hatred from within me - though this time there were tears and sadness, which I put down to Vince's rebirth not being on this planet, but in a better yet distant place. It felt wonderful to live without these detrimental emotions. My intentions became good - I aimed at trying to improve life on the planet in ways that would make these people happier when returning.

It was not until reading the Acariya Mun biography that anger and hatred vanished from me without a death. I was reading the book over a few days, engrossed. One morning, I woke up cleansed. I put this down to reading good material, rather than fiction novels. I decided to continue to read a lot more Buddhist books and try to retain the status without anger or hatred.

Gradually, taking helpful hints from other Buddhist non-fiction books, such as those written by the Dalai Lama, and putting into practice, creating experience, and learning from deep within, I managed to create a lifestyle that is currently 95% free of both anger and hatred. This was a major part of my decision to 'become Buddhist'.

I have since learned new techniques for preventing the arising of these negativities when they appear in seed form, to ensure they do not grow into massive plants that are again difficult to remove. Taking one step back and stopping frustration or annoyance growing into fury, was my first method. The second, being to detach from all emotions not naturally arising from deep within the zone labeled Buddha Nature.

I will continue this discussion my next post.

Lifestyle changes concerning Buddhism 1

I was recently asked in what areas other than diet I have changed my lifestyle since taking refuge and pursuing the Buddhist path. Reflecting on the question for a while, I thought it might be easier to create a list of matters I have not yet changed, for this would surely be the shorter of the two. However, dealing with the question as stands, I would say that the largest changes concern my anger and hatred levels, ability to deal with difficulties, direction of enthusiasm, and attitude to bugs.

My childhood personality was one of fuming Spanish tempers and rambling imaginative lies. I was forever pretending to be a character from a TV show, acting out playful scenes with the aid of various teddy bears and dolls and a satin sheet that I used to play with. If I liked the idea of something, but did not know many details, I would proudly claim that I knew everything about the subject and rattle out a pack of lies. This was due to enthusiasm without knowledge, rather than bad intentions. My raging anger surfaced at injustice, or whenever I felt I was not being listened to or my point not being taken into account. Much door slamming and stair stamping issued from my young boisterous body at such times. Young as I was, I felt I had the right to lead my own life my own way, direct from the age of knowing from inside what was right or wrong for me.

During my teens, I learned to hate. I was not seriously out to be cruel or evil, but circumstances led me into certain situations that I did not have any alternative way of dealing with at that time. The two most major disruptions causing a build up of hatred within me being school and cessation of bell-ringing activities.

School-life in an English high school was not pleasant for me. The word school conjured up images of sitting up straight in a desk, listening to a teacher, learning what was taught, and becoming a better person. This was not how 'school' was, however. Instead, it was a place where punches, pinches, thumps, thuds, smacks, compass-pokings and major league teasing occurred. I grew to hate school, not because I had no wish to learn, but because the environment in the 1970's schools of England was not suitable for learning.

Aged 16, the lady who gave me a car ride to various bell-ringing opportunities within the district suddenly stated that she would no longer do so. She gave me no reason, merely saying that if I thought about it, I would know why. I never did find a reason, and spent several years hating her. This was due to bell-ringing being my main pleasure in life. It was an obsession that gave me escape from the hells of school life, opportunity for romantic dreams, and access to a social life my parents approved of that I too enjoyed.

For forty years, I lived with both anger and hatred as regular parts of my life. I had given up stamping on the stairs and slamming doors, and also writing stories of revenge, but I was far from healed until Buddhism taught me ways to handle anger and hatred.

I will continue this discussion my next post.

BUDDHIST STUDY: A teaching I have worked with recently 2 BUDDHIST STUDY: A teaching I have worked with recently 2

"With attachment to this life - there is no Dharma practitioner;
Attachment to samsara - no renunciation;
Attachment to self-purpose - no Enlightenment Thought;
If grasping arises - there is no view."

When I initially encountered the reading, I was on a different level to where I am now. Consequently, I viewed the text as though through different colored spectacles. Perhaps I should say they were covered in grease and grime, but after focusing upon the text for a time, they are much cleaner currently.

After a thorough reading, a little contemplation, and 'fishing' in my inner divinity with the root text as bait, I caught a big beautiful fish of understanding!

The key to my own personal comprehension of this passage was in breaking it down into 8 pieces:
Life - Dharma practitioner
Samsara - renunciation
Self-purpose - Enlightenment
Grasping - view

It was then simply a case of finding the 'right meaning' for each of these eight definements, from all the possibilities. Many Buddhist terms can be taken in several ways, at varying levels, and have many differing shades and side shoots. The official teachings and the 'fishing act' combined to help me understand the correct references. Once done, the text had far more value and meaning, and therefore I was able to gain from the instruction.

By the time I had worked out the precise meanings, I had already progressed with my practice towards attaining some practical use from the passage. When I began, I was unclear concerning half of the text - it was as if I were on two separate levels, one each for half of the verse. But by the time I had worked through the 8 definitions and returned to the root text with them - or leveled it all onto one deeper level - I had already automatically taken a few strides into personal advancement based on what it was teaching.

BUDDHIST STUDY: A teaching I have worked with recently 1

I have not limited myself to new library books, my personally purchased tiny 3-piece Buddhist library, and ACI courses in Buddhism - I have additionally been busy studying online teachings, discussing in various online groups, and trading teachings and friendship with fellow net-practitioners.

One of the more structured recently contemplated teachings was provided at an online Sangha that I joined a year or two ago. I would have to say that not having joined an official 'physical' Sangha, this is my strongest and most reliant base for instruction and study outside of the ACI courses and personal experience/readings/practice.

The thread I was working with was based on a Tibetan teaching of the following root text, known as PARTING FROM THE FOUR ATTACHMENTS:

"With attachment to this life - there is no Dharma practitioner;
Attachment to samsara - no renunciation;
Attachment to self-purpose - no Enlightenment Thought;
If grasping arises - there is no view."

Whereas it would be inappropriate to go into further detail on the proper teachings in a public blog, I will explain my own reaction to these words in my next post.

The 37 practices for attaining Nirvana 3

The seven enlightenment factors:
These are the seven practice factors that will take the practitioner to nirvana in the claim of the Agon sect of Buddhism from Japan. They are also practices performed in other sects of Buddhism that also lead towards enlightenment, though being regarded in a somewhat different manner. They are:

* the factor of discrimination of the Dharma (knowing right from wrong doctrine)
* the factor of striving (continual effort and avoidance of slackness within practice)
* the factor of joy (rejoicing in study and practice of the Dharma)
* the factor of tranquility (body and mind clarity and relaxation - equanimity)
* the factor of detachment (disconnection to karmicly controlled emotions and self-set thoughts)
* the factor of concentration (concentrated mind in both meditation and life)
* the factor of mindfulness (maintenance of focus on correct item/task/moment/matter)

The noble eightfold path: has already been discussed in a former post.

The 37 practices for attaining Nirvana 2

The four bases of spiritual power:

Whereas different sectors of Buddhism may practice this teaching differently, the basic starter point is to practice the attainment of four specific 'powers' that lead to further developments. These are:

* the power (base of) concentrated will

* the power (base of) concentrated effort

* the power (base of) concentrated mind

* the power (base of) concentrated investigation


The five faculties:

In this teaching, the word faculty leans towards meaning root, in that it is something you start with and grow forward from. They are:

* root of faith

* root of striving

* root of mindfulness

* root of concentration

* root of wisdom

Different Buddhist paths offer different methods for attaining and cultivating these roots.


The five powers:

These are a repetition of the five faculties, other than that they are the advanced growth of the five areas of consideration, being powers of rather than roots of.

The 37 practices for attaining Nirvana 1

The four stations of mindfulness:
Body, feelings, mind and phenomena are to be considered in relation to mindfulness. In the Agon Sect teachings, one is taught to contemplate that the body is impure, feelings are suffering, the mind is impermanent, and phenomena are devoid of self. Other teachings regard the practice differently, and my own personal leaning is towards contemplation of body, emotions, thought, and perceptional experiences as being personal karmic paint splats upon the beautiful blank canvas of Buddha nature.

The four right kinds of striving:
This practice involves striving for:
*eradication of negatives/kilesas
*creation of positives/merit & goodness
*improvement of current goodness
*cessation of further wrongness's
Most teachings would agree on the basic starter point, if not the method with which to practice.

Introduction: Literature: Agon Sect of Buddhism

The local library occasionally installs new books on its shelves. This happens about twice a year overall, but it seldom seems to offer new items in the areas of my own personal reading preference - Buddhism, Yoga, and Himalayan travel/cookery to name my main interests. Finally, it offered two new Buddhist books for me to devour.

These were from the Agon Sect of Buddhism, a modern Japanese style partially based upon texts relating to the Buddha's actual words and partially upon a form of psychological and physical analysis and progression. Whereas I take easily to the former suttas, the latter usage is not really my personal mug of coffee - in fact it could be likened to adding salt to an already perfectly coffee blend!

I was pleased to read the 2 new additions to the library shelves however, and one area of specific interest to me stood out. Whilst acceptance of the suggested methods of attainment may currently elude me, the recognition of 'The 7 systems and 37 elements of enlightenment' (otherwise known as The 37 practices for attaining Nirvana) surely appeals. Whereas this might not truly be classified as 'Western Buddhism', it is making its way from Japan to the Western world, and as such offers a point for discussion in this blog.

BUDDHIST DIET: Vegetarianism V Veganism 3

To summarize, I have changed my diet gradually throughout my life. Over the past two years, I have turned from regular meat-eating to becoming 95% vegetarian. It was only in September 08 that I ate the last meat that I intend to consume, though I still choose to include a little fish in my diet for health reasons at this stage of my dietary evolution.

This will be my first Thanksgiving/Christmas season without meat. Though we did not celebrate Thanksgiving where I grew up, I heavily indulged in turkey roll/portion options in my thirties, up to last year. I have yet to decide what to eat this time.

A chicken or joint of bacon usually adorned the Christmas dinner table, and the Boxing day dinners of my childhood included a feast with numerous vegetables - alongside beef. I changed to turkey roll a few years ago - but this year, I am uncertain as yet what I will consume. I am determined that it will be vegetarian options for both events, though.

Vegan options are considered rather than rejected, these days - but tend to cost too much to regularly investigate. If such a time comes that I feel inwardly driven to become 100% vegetarian, or progress into veganism, then I will have to peruse cheap/suitable options from within the cookery shelves at the library, and investigate further options in the online vegan/vegetarian support groups that I have somehow joined.

With my Buddhist and Yoga practices leading me in the direction of vegetarianism, my observance of bird life cycles leading me to reject egg-consumption, and my naturally inclined health/nature focused dietary path, it is quite likely that someday there will be regular vegan options arising, if not replacing all meals.

BUDDHIST DIET: Vegetarianism V Veganism 2

Currently, I find in healthful to consume a few dairy products - namely butter, cheese, and yogurt. I do not know if my continuance along the Buddhist path will lead me to step further away from all animal products or not, although if suitable alternatives were available, it is a definite possibility that I will progress in that direction at some point.

I cannot abide the idea of using that overly-manufactured, colored, greasy mess called margarine. I do not like the taste or texture of any other butter-alternatives, except extra virgin olive oil, which does not produce that same result in cookery or my health. I do not like the idea of low-fat/no-fat/no-salt products, and I occasionally find it necessary to use ghee in my cookery. I also need to use butter if I try to make Tibetan-style tea.

I am interested in finding a healthier type of butter, or a replacement - preferably coming from a butter source that is not pasteurized/homogenized, or something that is as good for both health and cookery purposes - but as yet such eludes me. This is more because of worrying about what those processes do to the once-natural product than any other cause though.

Cheese has been a favorite food of mine since childhood. I used to eat great chunks of in on heavily buttered slices of doughy-bread. I have dropped the white-sliced bread, and the addition of butter to 'sandwiches', but I still find a lump of cheese with home-baked bread to be a nutritional meal. Additionally, I currently enjoy pizza, cheese mixed with raw cabbage or lettuce, and cheese on pasta. I also like feta in a salad or baked wrap.

The reason I have yet to explore vegan cheese alternatives is that I am merely half-hearted about veganism, more 'health-focused' with my vegetarian dietary choices, and alternatives to dairy-cheese are somewhat expensive to 'try out'. It is possible that I may first try some, and then find them suitable, but has not yet happened. I also need cheese for my magpies. They come racing up to the doorstep - or even walk indoors- knowing I have tasty yellow morsels for them to consume.

It is the same with yogurt. If a vegan alternative cost the same amount, tasted the same way, and had the same nutritional benefits as regular, I would definitely sample and probably change. Nothing has yet arisen from deep inside to force me to look into such options - though if my continuance along the Buddhist path leads me to this, it will be done.

Currently, I would consume around 2 kilo yogurt per month. I choose the plain/natural varieties as a rule, but occasionally indulge in a fruity-organic style. I find it a good source to top-up my calcium levels. I like the somewhat tart taste as an alternative to a sweeter dessert option. It complements other foods that I eat, both diet and taste wise.

BUDDHIST DIET: Vegetarianism V Veganism 1

Whereas my vegetarianism is progressing into totality and I currently eat no meat and only a little fish, I do not feel inclined towards veganism - yet. I am not sure if this will stay, or if I will head towards it in my future - but my decisions are now based on what naturally arises from deep within, rather than what tradition, stomach, convenience or expectation suggest. However, in some matters I already lean towards the vegan diet - eg. milk and eggs.

In my teens, I preferred goat-milk to cow-milk - straight out of the goat that a friend of mine owned for preference. As I aged, I found cow-milk to be an allergy in my son for 2-3 years, and I simply did not enjoy drinking it myself. Rice milk and soy milk tasted better, but cost twice as much. I became suspicious of the health of pasteurization and homogenization. I could not buy milk without these practices implemented, so chose not to use it.

As I explored many vegetarian recipes from Thailand, India, Vietnam, etc, I discovered that I loved the taste of coconut milk in my cooking, and found it a more than suitable replacement for cow-milk. I had never been a fan of drinking cow-milk anyway. Coconut milk cost around the same price as cow-milk, and tasted good, so it became my regular milk for cookery. There has not yet been a recipe I cannot substitute coconut for cow milk in. (For a vegan hot-choc recipe that I created during experimentation, read: http://buzz.prevention.com/community/coffee-boone/mmm-i-love-chocolate )

As I mentioned in my last post, I do not buy eggs. It made unhappiness arise from deep within me to eat them, so I stopped. I do not use a replacement, I simply leave out that ingredient when baking a cake, and do not have pancake or omelet in my diet any longer. Not having pancakes was the hardest part of this choice, but in a hurting heart verses a tasty treat war, omitting egg-cookery won out.

BUDDHIST DIET: Vegetarianism 2

My very first step came a short time after I began to practice Buddhism, and stemmed from my affinity with pigeons. It hurt in my heart to buy and consume eggs. I had happily munched homemade pancakes, cakes, and omelets before, but suddenly, these items began to feel wrong. This probably came from observing a pair of show-pigeons make nest, lay eggs, and rear young. Their young were like grandchildren to me and are now friends of mine that run up and down my windowsill daily!

Nature taught me that lesson, and I no longer buy eggs. It was around a year later that vegetarianism began to do the same thing. Contemplating the rightness or wrongness of eating animals, I at first thought it OK providing I eat only a little meat, remain grateful to the animal for providing it, and tried to encourage sources that used the rest of the creature, bones, skin, etc.

My next step was to limit myself to eating meat once or twice a week, and to ensure I only ate pieces of animals, rather than whole creatures. For example, I would buy a chicken breast, not an entire chicken. Many of the recipes I knew needed meat in them, & I have yet to be persuaded that tofu is a delicious alternative - it tastes like a bath sponge!

I find that eating seafood makes me feel physically healthier. For this reason, I began to eat products that contain some of a fish rather than a whole being, when contemplating the right or wrongness of eating such. I gave up shrimps, oysters, anchovy and mussels - all of which had formerly occupied a place on my favorite pizza toppings list! I began to limit myself to fish fingers, tuna and salmon pieces, and tinned tuna.

I began to investigate vegetarian recipes, and slowly added these to our family diet, decreasing the meat options. I enjoy the spicy tastes of Thailand, India, and Mexico - I find freshly chopped chili helpful with sinus problems.

BUDDHIST DIET: Vegetarianism 1

I was never a vegetarian in my youth. My mother was, for as long as I can remember, a fish eater but not a meat eater. My father ate meat, and so did I. When I left home, I continued to eat meat. When I became a mother, I continued to eat meat. In fact, it has only been recently that I have almost stopped.

Firstly, meat-eating was ingrained in my lifestyle. I grew up in a family where it was acceptable, and neither encouraged nor discouraged. I learned to nutritionally improve my diet during my twenties and thirties, but did not consider dropping the animal products.

It was not because I was told that it was wrong to eat meat that I have almost stopped, nor that many Buddhists do not. I am the type that has to personally analyze the choices, rather than just follow the trends sheepishly - which luckily is encouraged within Buddhism.

It was because feelings arose naturally from deep within me that I began to head in the direction of vegetarianism. I listened to my inner core instead of my outside mind, family traditions, or current choices, and found a leaning away from eating certain products.

BUDDHIST DIET: To drink or not to drink...

Sipping at a single glass of red wine before, with, or after dinner is not the same as drinking 3-4 glasses a day or as over-indulging to the point of sloppiness in 1+ bottles.

Whereas I recognize the latter choice to be somewhat taboo, for reasons of health, focus, time wasting, and my practice, I do not feel that the single glass a day option does any harm. For once, the 'middle way' is not my preferred choice, and I would like to stick to the one glass regularly, allowing an extra glass for special occasions or rumbly-tummied liquid-only fast days.

Obviously, getting totally sloshed to the stage of vomiting is not a good thing, even if I do not show characteristics of violence, argumentativeness, or other mind malfunctions in accompaniment, but I can see no harm in taking a single glass.

In fact, when I do not drink a daily glass of red wine, it is detrimental to my physical well-being. I tend to get constipated without it. I have not yet explored why this is so, or any alternatives, because I do not see the harm in drinking that solitary glass in order to choose to opt out on it.

If it is for the sake of health that Buddhists are encouraged to take no alcohol, then I must be an exception to the rule, because it aids my health, without causing detrimental defects in my practice, to take a single glass of red wine.

If it is for the sake of mental clarity, one glass does not make any difference - and I tend to use a deeper level of citta to that which becomes affected by alcoholic beverages anyway. It does not have a negative effect on my practice or life.

If it is for the sake of money unwisely spent, the dollars would be going on anti-constipation medicines otherwise - and frankly I prefer the option of wine to that of modern medicine.

If it is for the sake of setting an example, most of my friends drink more than me and live overseas, my son has learned that alcohol comes in minimal amount except for special occasions, and the rest of my family live overseas.

If it is for the sake of remaining natural, there is no issue with wine arising from the inner depths, suggesting it to be incompatible with my practice, health,m lifestyle, or Buddhism.

So, I can find no reason for a 'complete' ban. It is better for my body-health and not 'unnatural' for me to partake of one glass per day. Though obviously, regular over indulgence is neither physically healthy or mentally.

FREEDOM for TIBET!!!! (Some of us DO still care)

There is an August 31-October 8/September-October 15 Fast and Prayer event running for the cause of FREEDOM FOR TIBET.

I personally did not feel able to last the entire length but have 'signed on' to run in 'partial-fast and intensive prayer' mode from September 30-October 15. During this period, I will have no more than 2 hot cuppas & 1 alcoholic beverage per day, eat only one small main meal and fruit/fruit juice, and, on days when I do not have sinus problems, I will participate in extra Tonglen practice directed towards both Tibet and The Dalai Lama.I will also be on a purely liquid-only fast Friday's.

This will mean NO third/fourth cuppas, NO extra alcohol on Friday/weekends, NO snacks, NO desserts other than fruit, and NO 3-course dinners!!!! It will also mean lessening the amount consumed in the main meal, and extra Tonglen effort. (I am a beginner, with sincere intention but limited ability, at this stage.)

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Our local media has not taken much notice of the situation in Tibet - perhaps it is owned by/scared of the Chinese government? I have written several letters to the editors/letters page - all ignored. Nobody LOCAL seems to care!

After totally ignoring CFT and other peaceful demonstration events, one local newspaper finally touched on the subject by reporting a single event - neither a demonstration nor helpful towards solving the problem - of a movie screening and meal.

IF I chose to pay over $20, and IF I chose to travel out of my locality to a nearby district, and IF I chose to attend at an inconvenient time (I would normally be asleep at this hour and not want to eat at such a time), I could watch a couple of Tibet-focused movies and eat a Tibetan-themed meal.

I prefer to join in with events that actually assist Tibet, than waste my time changing my lifestyle to waste money and make no difference. I am not saying the posted event is pointless, merely that other than bringing Tibet into the eyes of those with little knowledge, it does not seem to offer any help to the actual situation.

I am involved in 3-4 online groups that are actively trying to solve this problem and help Tibet regain its long overdue freedom. I shall continue to sign petitions, light a candle on the 7th of each month at 9pm, and participate in fasts, prayers, and other events that WILL offer a little assistance, if not much.

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Anyone interested in checking out the updated event can do so at :http://candle4tibet.ning.com/events/event/show?id=2154241:Event:113404

BUDDHIST PRACTICE: My need - my intention to solve this problem

I aim to live a simple life, without many of the contraptions that society say are necessary. I aim to find some form of work that will enable me to live my own pace of life in my own home. I aim to find some right work that will pay enough for me to live from and leave enough time to fully practice Buddhism.

A few examples of how I prefer to live:
* I do not and will not drive a car - I was born with a pair of feet attached to a pair of legs and prefer what I was given by Mother Nature than creating mechanical pollutants to replace such.
* I do not and will not have heating/cooling in our home. Mother Nature may be cruel in extreme-season, but I would prefer to be shiver or sweat than die to nature. A jahe wangi and a sleeping bag for winter, ice cubes and fresh-chopped chili meals in summer.
* I do not and will not use a microwave. I want to eat real, healthy, nutritional food, not quick pre-packaged frozen stomach-filler.
* I do not and will not own a cell phone. I prefer to be left to peace in my own home, and rarely even plug the ordinary phone into the phone line, let alone accept using a cancer-causing contraption that will disturb me everywhere I go at anytime.

What needs to be done is for me to find a form of income that I can do from home, regular enough to prevent pressure from society. It has to be something I can pick up or put down when nature says, rather than the clock of man. It has to be something I can do that feels right inside, rather than just provides money. It has to be something I can do now, rather than in the future. It has to be something that allows me to continue to put the emphasis and focus on my Buddhist practice, rather than toss Buddhism into a corner and practice whenever I have a spare minute or hour.

Many Western world Buddhists season their life with Buddhism - but I seek to LIVE Buddhism and season it with life!

I am not willing to follow the Buddhist trend of the Western world to live out a few bits of Buddhism in an everyday life. To slip in a weekend away-from-home meditation retreat each year, or a paperback 'how to live as a Buddhist today' manual each six months, or run to a temple once a week. To me, that is not practicing Buddhism. I need to devote my entire life to Buddhism, and to do this, I must locate a way of right livelihood that can be done from my home and life, enabling me to read, contemplate, and practice when nature calls.

BUDDHIST PRACTICE: My need - why I can find no peace in lay-life

I need to devote most/all my life to Buddhist practice - but I cannot do so from lay-life. I need to earn income sufficient to support myself and I need to do so from within my own home.

I still have not found a solution to a form of work that I can do to provide $300-$400PW, that takes 10-30 hours of my week, and can be done at any time on any day. Freelance writing, photography and design provides some income, but not enough. Other options do not seem to be available, take too long to start up, need money to begin, are wrong practices, do not feel naturally right for me, or need certification prior to commencement.

There seems to be no way I can live - only keep trying with my Buddhist practice focused freelancing lifestyle and hope society drops its dictations before I scream.

When I became a Buddhist, rather than a reader that agreed with and related to Buddhist books, I made many changes in my life. Other things I already lived, that Buddhism backed up as being right.

I began to develop understanding of why I lived the way I do. The more I practiced Buddhism, the more I felt the need to walk away from a 9-5, reject alternatives that could provide more money but less rightness, and stay right rather than temporarily live wrong. I needed to head towards vegetarianism, not because I wanted to be nice or good, but because I simply could not bear not to eat creatures that were more natural than humanity.

I already lived/worked from home - but without sufficient income. I already recognized nature rather than man-made law as being correct. I already chose to follow the natural run of a day than live a 9-5 lifestyle. I already chose to be a housewife/mother rather than a career-loving, wealth-seeking feminist.

I am content to persevere with freelancing, accepting money when money comes, and waiting for it when it does not. I am not content to work a 9-5, with regular income for a wrong life.

BUDDHIST PRACTICE: My need - why I cannot become a nun

I agree that a woman's natural place is within a family home, rather than a nunnery. It is my intention to remain in a home environment for as long as I can.

I naturally feel right when I can follow Mother Nature's guidance - cleaning the bathroom, weeding the vegetable patch, cooking from scratch, observing the birdlife in the yard, reading Buddhist texts, shopping for groceries, cuddling my man. I need to live a regular life in a Buddhist way, not a Buddhist life in a regular way.

In a nunnery, I would have to follow just one path of Buddhism. I prefer to read texts from a selection of lineages. I would have to regulate my prayer, meditation, text-study, mealtimes, etc into a set pattern. I prefer to practice in whichever way naturally feels right on each separate day.

I can learn better from a combination of Buddhist schools than from selecting one set and structured path. I progress more rapidly by taking my practice as it comes, than doing certain pieces at certain times. I need to go at my own pace, nature's pace. I cannot go at the pace of society or a nunnery.

I do not even think they have nunneries where I live that follow either Thai Dhutanga or Tibetan Vajrayana. Those are the two forms of Buddhism that I relate to and can learn from the most.

I need to devote most/all my day and life to Buddhist practice - but I cannot become a nun to do so.

BUDDHIST PRACTICE: My need - a short introduction

I have the need to fix my life in such manner that I can be a 24 hour a day Buddhist practitioner. I do not yet know how to do this, but this issue needs to be resolved before I can regain my contentment.

I cannot become a nun. Firstly, the Buddha is known to have said that the acceptance of an order of nuns would shorten the lifespan of the Dharma on this planet. Secondly, I do not feel that a nunnery would be the best place to practice. I cannot find the right way to live without becoming a nun. Firstly, I am pressured to supply enough income to self support. Secondly, I need to find paid work that I can do from home.

I need to locate a lifestyle that can support me for between 1& 12 years. I have looked into so many options, but none lead to an acceptable solution. I need to focus my attention on this problem and solve it though.

Buddhist discussion:The modern world

Sometimes, I wonder how many Buddhists actually practice Buddhism.

What I mean by this is that I keep on coming across people who talk about Buddhism, attend temples, read books, write books, and claim to practice Buddhism - yet do not live right, deep enough to touch/live from internal Dharma, or seem to do more than paint a few pictures of reality rather than live it out.

Yes, there are currently nuns and monks on the planet - studying, learning, praying. How many of them actually work on personal kilesa eradication, how many of them can practice tonglen, how many of them follow nature's hints rather than mankind's set-hour gongs and bells? How many have actually achieved what they intend?

Yes, there are learned and well-intentioned lay-people on this planet - but do they actually find anything in their practice that becomes a right life - or do they just tale a step towards living right? How many put the focus on buddhism, rather than place it onto a once-a-week pedestal?

I see so much half-heartedness amongst the modern western Buddhist world. I read many modern Buddhist authors who have a few great ideas amongst a life accepting the wrongs of this world. Am I the only human left with enthusiasm and effort combined with intention?

Is there noone else on this planet who is so devoted to the natural truth, that they are unwilling to point in any other direction?

Friends often call me a 'nun in a house' - because the focus of my life is Buddhism. Yet I reject the idea of dwelling in a nunnery, with everything laid out at certain man-made hours rather than when it feels right, with the learnings to be taken in a set order rather than when they naturally arise, with the reading, contemplation, practice and meditation ratio set by Mother Nature, rather than a boss-nun.

I am certain that there are many Buddhists practicing Buddhism somewhere, but how many actually LIVE Buddhism, rather than aim towards it?

However up, however down, travel onward without a frown...

All it takes is a little too much time spent doing other things, rather than reading, studying, practicing... and all you learned, found, and knew just disappears, evaporates, vanishes.

Just a few 'I will do it later's or 'cannot fit it in today's and you begin to slide back down that mountain you are climbing.

But -

The thing to do is get back on track, asap.

Read just a few paragraphs, meditate for just ten minutes, read through the next class notes...
You may not magically appear back where you were, but it will secure you from falling further down and out - and you will have your feet set to start climbing again soon.

This is what I have found with both my Buddhism and yoga practices.

BUDDHIST PRACTICE: Back to the beginning

Another circle begins...

Just as nature has many seasons, circling round eternally, repeating over and over again, so does life, love, learning, EVERYTHING perhaps.

Nature may run Spring, Summer, Autumn, Winter, Spring, Summer, Autumn, Winter, Spring, Summer, Autumn, Winter, Spring, Summer, Autumn, Winter...
Life may run rebirth, grow, age, die, rebirth, grow, age, die, rebirth, grow, age, die, rebirth, grow, age, die...

Currently, I am expelled from university with honors - but as I walk out of my graduation, I walk into kindergarten class...

If before I succeeded in learning the deepest deep, but when I stepped out to live it I was started over again, I suppose I must have been re-started to learn the broadest broad, this time thru...

BUDDHIST CONTEMPLATION: Reading about the spiritually great 2

Discussing a quote part 2-2

QUOTE From Self-Knowledge Autumn 1988
“To read about the spiritually great ones of the earth and to ponder on their lives, accustoms the heart to bear their finer rhythm, and reproduces in us the light with which their hearts were filled. In this way the focus is shifted and changes are brought about.”

When I first began to investigate Buddhism, it was through reading books by and about successful Buddhists that gave me eye & heart-opening experiences. Those same experiences which taught me to trust Buddhism, and actively take refuge in Buddhism for myself. After a year or so of studying great Buddhists, I was broadminded enough to read of other religions.

I was born into a Christian family. But it was not until understanding Buddhism, and the similarities and differences between these two faiths, that I found any meaning within my birth faith.

I have sometimes looked at, and more recently begun to research and write articles about Hindu deities. Whereas my initial attitude was “OMG, too many gods! I don't even believe in one.”, I can now understand the importance of the many aspects and incarnations of these deities to their followers.

BUDDHIST CONTEMPLATION: Reading about the spiritually great part 1

Discussing a quote part 1 of 2

QUOTE From Self-Knowledge Autumn 1988
“To read about the spiritually great ones of the earth and to ponder on their lives, accustoms the heart to bear their finer rhythm, and reproduces in us the light with which their hearts were filled. In this way the focus is shifted and changes are brought about.”

This fits with my own experience. Although I personally prefer to read about the spiritually great Buddhists - from The Buddha himself to those of more recent and current times - reading about spiritually great beings from within other faiths has also opened my mind.

I often find great value in reading such books as those by the Dalai Lama, the Acariya Mun biography, etc. Seeing that humans of recent times and today are successfully living as Buddhists gives me hope that Buddhism will not die out, only spread further. It offers me relief also, in that I read of so many modern Buddhists. Many of these appear to merely change a few superficial matters and indulge in frequent meditation sessions, and call that Buddhism. For me, Buddhism means a complete overhaul. It is a total meal of life, not just icing on the cake of living.

One of the ways I rapidly progress in Buddhist understanding is to absorb the teachings and lifestyles of the better-known Buddhists. I read and the wisdom gathered connects to my inner core, opening up a route 'down' to my better bits. This allows for me to further explore, experience, and understand the teachings personally, rather than just read words into my eyes and thought without gain.

BUDDHIST PRACTICE: Mind levels

I am back to front again, sigh. Most people (apparently) weep and have fear over losing their 'I' self.

Me…? I couldn’t wait to get rid of the superficial shit that I didn't use anyway! I eagerly threw away my skin to enjoy my bone marrow!

It was as if I was needing to get rid of the useless bits - that everybody else thinks are essential - of MYSELF, as well as life. It is definitely not a secret that I don’t waste money/energy on 'rubbish' like a car, cell, washer, microwave, etc… but nor do I on my think-mind!

Most people cling to these pieces. I never really used that level in this current life. I seem to have predominantly lived from my middle minds - emotions and spiritual sensing - not the thinking mind. I thought of course, but did not live in that zone, or rely on it, or call it 'me'.

I suppose that is why it is easier for me to reach the inner core that for most - but more difficult to read Buddhism manuals teaching how to recognize the 'I' as empty. Not using the regular everyday 'I' to begin with, I find it hard to follow the reasoning given n some books.

BUDDHIST CONTEMPLATION: A FORMER LIFE?

I was recently researching Ati Yoga for a Yoga website that I write for, and became quite interested with the results of my research.

Ati Yoga is a topic that I had already heard about due to my online Buddhism interest. I already knew it was connected with Dzogchen Buddhism, although not entirely certain in what way. It appears to be a label for Dzogchen practice, which in Sanskrit is called Mahasandhi, and is also known as the Great Perfection.

It is the third of the inner tantras of Dzogchen, which are Mind Section, Space Section and Instruction Section. The word Ati stands for supreme. It comprises the highest teachings within the Nyingma School of Buddhism. These Ati Yoga teachings were first given to Garab Dorje in Uddiyana, Western India. Well known masters include Garab Dorje, Manjushrimitra, and Padmasambhava.

Following previous initiations, the fourth or Word Initiation is an empowerment allowing the recipient to receive and understand this Highest Yoga Tantra. It refers to entering the depths of Samadhi, using natural insight and primordial enlightenment, and a centering to the core from sideward emotional movements - such as like/dislike or hope/fear. It uses the core realization to liberate one within a short time span.

It appears that I have been practicing something very similar on my own. This leads me to wonder if perhaps I might have been drawn to reading the Dzogchen teachings from having practiced them in a former life - because I have not had a Dzogchen initiation in my current life, yet seem to relate well to the respective books that I have read, and be practicing something similar without further instruction.

BUDDHIST CONTEMPLATION: anger and attachment

2 more examples of my 'mixed' practice

In Mahayana, one is supposed to be able to overcome such as anger by using the emptiness teachings - contemplating how the anger does not exist from it's own side, whereas I have already dealt with removing anger, and am currently dealing with the seeds of anger/anger on a subtler level, from the Thai Dhutanga teachings regarding kilesa eradication.

Maybe I follow the Eastern road to arrive at the Western city! It would not be the first time that something worked better for me when done in a different - yet still correct - way.

Taking another example - attachment. When I attach to someone/thing, it is for a valid reason, rather than a mistaken and unaware action. For example, I attach myself to a few select people - not because I have wrong view or let my emotions rule, but because doing so helps my studies progress rapidly. The Buddha himself was known to say that one should socialize with wise friends, and that it is better to live alone than with foolish companions. Eliminating my thought and emotion, making the choice of my company based upon knowing who is/is not wise company, is it still wrong to hold on to friendships with the wise and loosen hold on those with the foolish?

Perhaps if I clung fast, exaggerated, and made demands of these people. But it does not seem wrong to make arrangements to continue to know people who can help my practice, or if they seek freedom from my presence currently, to ensure that we will meet again in our future lives. (I do not want to waste forty years in my next life before encountering Buddhism.) I want to know that I will connect with people who can put me on the right track right away next time through!

In Buddhist readings, you hear of people who meet again and again in many of their lives; sometimes they are friends and sometimes family. You also read of spiritual friends who make a vow to help one another continuously throughout their many lives, until they both reach their goal of realizing Nirvana. Is such an attachment as THAT to be considered wrong?

BUDDHIST CONTEMPLATION: Thai Dhutanga verses Tibetan Mahayana teachings

Why Thai Dhutanga teachings are easier to practice than Mahayana Buddhism for me

It is far simpler for me to eradicate kilesas and grow my compassion from living amongst birds and bugs than is it to use the modern Western-orientated Mahayana teachings. However, I recognize the Bodhisattva as superior to the Arahant. I have also been making progress in generating compassion and have got to the point where I believe that someday it might work for me to aim at the Bodhisattva option. Yet the lessons taught by those aimed at Arahantcy are much more at my level and can be practiced with better result. For this reason is is hard to stick to either pathway completely. It is currently as if I wish to graduate as a Bodhisattva, whilst using teachings made for Arahants.

It is difficult for me in that I seem to have started my education at high school level. Half the lessons I am taught are directed at kindergarten students and half at university graduates - I find it difficult to find teachings that are suited to my 'mixed' level.

For an example:

If understanding emptiness is to eliminate self-grasping, then why not simply eliminate self-grasping? Would it not be simpler to view every living being as a lump of Buddha nature covered in the clothing (think & emote-mind/body) of karmic shit, and concentrate on helping people to become nudists, whilst climbing out of one's own karmic residue? If I already know where my self-grasping originates and can work on canceling it, it is far quicker than using the emptiness method. It is not that I am opposed to emptiness, merely that my personal understanding and experience of it lead me to believe that it would be a far slower path to use it than alternate methods.

BUDDHIST EVENTS & ESTABLISHMENTS: Tibet & Tibetan prayers & practices

<sup>My second CFT event made me think about the candle, and how Tibet and a candle are very similar...
For example, the flame of a candle is like the sunshine above Tibet.
Tibet's snow-clad mountains are like the candle wax underneath, surrounding the wick of life.
& the glass candleholder is akin to the diamond jewel of Tibetan Buddhism...

The next event is the 12 hour fasting and prayer event scheduled for August the 30th. I plan to participate, even if this will mean fasting for two days in a row. On Friday, I will have a liquid fast - or a liquid fast with a chunk of cheese or Indian snack pack. On Saturday, from 7am-7pm, I shall have NOTHING BUT WATER! (I expect I shall eat a snack-like meal at 7-30pm, but if I am feeling OK, I may just have a ginger tea or glass of wine and skip the food til Sunday.)</sup>

^{For the prayer part, I have four Tibetan Buddhist prayers from my printouts for ACI classes. I have memorized two, almost three. I aim to combine these with tonglen/lojong practice - which I have been practicing over the past few weeks. I am no expert, but if intention and sincerity count for anything, it will be of some use perhaps, despite my lack of experience. I am, after all, much better with spiritual matters than practical/etiquette.}

^{I aim to repeat the 4 prayers and 4 lojong/tonglen practices every 1.5 hours of the 12 - ie 8 times, seeing as 8 seems to be a recognized number within Buddhism. I shall have to fit my chores, laundry, gardening, etc in the spare patches between these practices, along with my Yoga session and Buddhist reading/study. Provided I manage to maintain a constant meditative mind during the chores, I should succeed in being of some spiritual use for the entire 12 hours.}

^{For anyone wishing to get involved, www.tibet.net has all the details. I have also posted a few misc bulletins with details/links, and there are numerous mentions of the event in the Care2 Buddhist/Tibet groups, as well as the Vajrayana Institute at Sydney if you want to find others to share these moments with.}

BUDDHIST CONTEMPLATION: levels of citta & emptiness

Why it is hard for me to use conventional theories on emptiness.

If good/bad, nice/nasty etc are issued from our KNOW rather than THINK level of citta, it is harder to follow the emptiness meditation offered in the book that I am currently reading. They tend to be directed at people who live in their thought-mind level and have no awareness of a know-level.

In the example of the magician - also found in my classes recently -

1. CROWD: hears a spell and SEES illusion

2. MAGICIAN: says spell and KNOWS it is illusion, yet sees the illusion

3. LATECOMER: hears no spell and SEES what really is

if you are at stage 3, it is hard to learn how to reach stage 2 from stage 1.

Being at stage 1, but knowing what is happening, I share the MAGICIAN status and need to learn how to obtain the 'LATE COMER” status from there. I would regard it as successful if someone in the 'crowd' had the same result as the 'latecomer' whilst having heard the spell...

I can see that most people regard good/bad etc as a choice from their thought/emotion mind level, but as I use a deeper level from which to start, it makes it difficult for me to learn these lessons. It is easier for me to 'know' truth than to go backwards to live in a wrong way just to know what is empty in the illustrations.

BUDDHIST PRACTICE: Street Practices

When walking down the street, there are a few practices I may use. I do not use them every time I go out, but I would estimate that 50% of my excursions have some form of Buddhist practice in situ.

One of the things I sometimes do is to concentrate on each person I walk past, thinking to myself - THAT PERSON is a lump of Buddha-mind covered in karmic residue inside their body. Doing this enables me to focus on the equality of sentient beings, and ignore any first impressions that might arise from my think-mind. It also reminds me that whether they appear as pretty or ugly, intelligent or dumb, polite or scum, cute or sloppy, tired, old, dirty, plain, happy, dizzy, drunk, or whatever - they are have something of great value hidden deep down inside of them.

If I have had a difficult day and am then going to the shop or library, I may instruct myself to take the first ten or twenty people that I pass and to offer them a vibe of peace or compassion. It is much the same as smiling or saying good morning to someone, but I seem to do better when keeping to spiritual practice than practical practice. This helps me to remember that everybody I pass on the street would be suffering in some form. It is not only me that is being troubled by life, society, or govt dictations. I have learned how to survive difficulties and am learning how to live underneath their pains and remain calm and stable in the places that matter - but maybe these people are still panicking up top and could do with someone caring just a tiny bit in passing.

Another thing I might do when taking a short local excursion is to remind myself that whatever the people I pass are wearing, my personal attitude to their image and clothing is not relevant. I do this by trying to find something good and something unpleasant about the appearance of everyone I pass. This proves to me that looks do not really matter, as everybody has something good or bad about their image.

A fourth practice I might indulge in is that of walking very slowly, calmly, and steadily. Focusing on my actual walking, whilst taking in things neutrally. What I mean is that whereas normally I might go 'ooh, what a lovely scent that bush has - ugh, I could never wear what that woman is wearing - that car just did an illegal move! - oh what a pretty song that bird is singing - how can that girl walk in those shoes! - that man's underwear is showing - am I ever gonna get across this busy street?' I would instead be focused on my body movement and the 'fact' rather than 'thought-emotion' of each situation I encountered.

BUDDHIST PRACTICE:Investigation of the teachings

'Do not accept any of my words on faith,
Believing them just because I said them.
Be like an analyst buying gold, who cuts, burns,
And critically examines his product for authenticity.
Only accept what passes the test
By proving useful and beneficial in your life.'
The Buddha

This is one of my favorite teachings from The Buddha. It is something I have believed throughout my entire life to date, whomever and whatever I was learning from.

During my schooldays, I disagreed with some of the things I was being told at school, at home, and at church. I was not then old enough to examine them properly, and then offer my findings and explain why I did not agree to accept the teachings. Sometimes I flatly said 'no way!', and sometimes I supposed it must be right, but did not really feel it to be so inside.

Growing older, I tried my best to fit into the Christian faith and the modern lifestyle. However, neither fit with me deep inside. I began to challenge what I was taught, to question, and was soon old enough to be able to explain why I disagreed and to offer my unique viewpoint.

One of the great things about Buddhism is that I am naturally compatible with most of its teachings. Some things do make me wonder, pause, question, analyze, and investigate doubtfully. Other things fit the 'ah yes!' instantly-acceptable category, often having been partially discovered solo before the full story comes into focus through the Buddhist teachings.

A few matters have puzzled me. Some things did not seem to be right. Looking back over the year and a half in which I have seriously studied Buddhism, most things that I felt this way about at the start have now slotted into place. It is as if I had a veil forbidding me to believe until I had worked them out for myself. I still have a few uncertainties, but 9 times out of 10 I have either investigated my way into understanding or accepted the teachings.

As well as being able to grow at my own pace, believing as things unfold if not at first, I have been able to learn at a greater depth and subtleness within the teachings by my investigation of them. It is as if anything I was uncertain of has been checked out thoroughly and then falls into a better place of acceptance than that which I did originally accept, recognizing it as true. Therefore the analyzing assisted to ingrain and expand the understanding, not just to ensure a fact is a fact.

BUDDHIST THEORY: Karma 4

I could not think of what words I should have said and there was no time to plan them. I therefore chose the wrong option, walking past, as if I had not seen the situation. Hiding in the excuse of it being a cold day, and that I might not even have noticed the situation - nobody else had.

I knew I should have assisted in some manner, but had let my thoughts prevent me from actually doing so. Whereas the lady did not have a serious problem, merely being delayed by finding the branch in her path by her stick-guide, I should have assisted to make her journey easier. Not doing so, I allowed an inconvenience and delay to occur. This may sound as if I am overreacting, as if it is nothing serious to walk past such a situation. However, that natural arising of the thought to assist should not have been pushed aside or ignored.

Karmicly, not assisting to prevent a delay or inconvenience to someone's journey backfired into my own life. Within the next two weeks, I began to experience delays, inconveniences, and suchlike in my own life. I could see where they were coming from. I had not assisted when I should have, and although I had caused no serious harm, I had caused no goodness either. Not helping solve a problem when I knew I should have, whatever excuses I made, had led to problems arising for me.

I then began to analyze the situation. What should I have done? Something, yes; but what? Would it have been best to simply have removed the stick, only speaking if need arose to explain my presence in front of her? Should I have battled within my mind to have found the right words to say, removing the stick as or after I explained my presence?

As no words naturally arose in my head to be said, I assume I should simply have trusted my naturally arising thought and moved the branch, trusting that the right words would come to me if needed. Now, I have to be aware of the mistake I made and concentrate on banishing unnecessary thought if such situation occurs again. Next time, I must act on my natural thought and shut my think-mind up.

As I live through the karmic residue of inconveniences and delays that I allowed to arise by my omission, I need to learn to trust my inner wisdom and act upon it, and to banish excess thought. If I had acted on my natural thought, my karma would now be helping me in like manner - preventing inconveniences and delays, rather than creating them for me. I put the wrong vibe into my life and it offers the fruit of the seed sown.

BUDDHIST THEORY: Karma 3

Recently, I have found troubles arising from the karmic residue caused by an omission. Taking this as an example, I can show you how karma works for me.

It was a bitterly cold winter morning and I was neither rushed not at leisure. I had a lot to do, but enough time to do it in. I was walking from the mall to the store, having collecting my tax forms from the news agency when I saw a blind lady walking along the side of the pathway with the aid of a stick. My initial reaction was to ensure I did not get in her way, but then I saw there was a fallen piece of tree in her path, a little ahead, that she would soon encounter via her white stick.

My mind filled naturally with the urge to remove the storm-fall, so as not to inconvenience the woman. However, my mind also filled with thoughts such as:

* suppose she tripped over me, trying to help, instead of the stick on the ground

* she was too close to it already for me to help in time, perhaps

* she might get confused by my presence, if something rushed in front of her

Because of these thoughts, I knew I had two choices - to speak first, and then to remove the small branch from her path, or to walk on past and ignore the situation. I chose the wrong option and paid for it karmicly. I will explain the results of my choice in my next post.