towards wholeness

when we live, what dies?
when we die, what lives?



Picture: All Rights Reserved ® aml.2008

peeling off our layers

Dharma practice is not a matter of learning more and more, studying more and more... It's a matter of emptying out, peeling off layer after layer. We're already so full of junk, so stuffed to the top, that first we need to empty out... We need to start peeling off all our opinions, all our ideas, and all over cleverness and just remain very naked, in the moment, just seeing things as they are, like a small child.

Tenzin Palmo

Picture by: tina_manthorpe @ Flickr

the paradox of becoming

A new book by Thanissaro Bhikkhu:

Preface
The topic of becoming, although it features one major paradox, contains other paradoxes as well. Not the least of these is the fact that, although becoming is one of the most important concepts in the Buddha’s teachings, there is no fullscale treatment of it in the English language. This book is an attempt to fill that lack.

The importance of becoming is evident from the role it plays in the four noble truths, particularly in the second: Suffering and stress are caused by any form of craving that leads to becoming. Thus the end of suffering must involve the end of becoming. The central paradox of becoming is also evident in the second noble truth, where one of the three forms of craving leading to becoming is craving for non‐becoming—the ending of what has come to be. This poses a practical challenge for any attempt to put an end to becoming. Many writers have tried to resolve this paradox by defining non‐becoming in such a way that the desire for Unbinding (nibbana) would not fall into that category. However, the Buddha himself taught a strategic resolution to this paradox, in which the four noble truth—the path to the end of suffering—involves creating a type of becoming where the mind is so steady and alert that it can simply allow what has come into being to pass away of its own accord, thus avoiding the twin dangers of craving for becoming or for non‐becoming.

Thanissaro Bhikkhu



Available in pdf for download:
The Paradox of Becoming

To listen to a talk by Thanissaro Bhikkhu on this subject:
Dhamma Talk on The Paradox of Becoming in Oct 2008

Picture: All Rights Reserved ® aml.2008

Interview with Thanissaro Bhikkhu

Being A Monk

As an Oberlin student, Geoff was introduced to meditation during a winter-term seminar in 1969. He graduated in 1971, and then served as a Shansi rep in Thailand for two years. After returning there in 1976, he was ordained a monk and spent the next 15 years immersed in the Forest monastery tradition of Theravada Buddhism (see sidebar). He returned to the United States in 1991 to establish the Metta Forest Monastery, an American equivalent of the Thai Forest retreats.

Known informally as "Than Geoff," Thanissaro Bhikkhu has written several books on Buddhism and Vipassana (Insight) meditation. Fluent in Thai and Pali, the languages of early Buddhist writings, he has translated the writings of two noted Thai abbots and four volumes of the Pali Canon. In short, he knows his Buddhism.

Although I was anxious during our first phone call, Than Geoff was relaxed and friendly. He started me on an exploration into Buddhism that I've both embraced and tried to avoid almost every day since. Over the years, we've had lengthy conversations about almost everything. But I still had countless questions for him–personal questions I suspected other people also would like to ask a monk. When I suggested an interview, Than Geoff replied instantly, "Sounds like fun." A few months later, on a warm September afternoon at his monastery, Than Geoff and I began to talk.

Read more - A Conversation with Thanissaro Bhikkhu (Geoffrey DeGraff '71)



More writings by Thanissaro Bhikkhu:
Archive

Wat Metta Forest Monastery

true freedom

Spiritual freedom, as the opposite of this condition of bondage, must therefore mean freedom from lust, hatred, and delusion. When lust, hatred, and delusion are abandoned in a man, cut off at the root so that they no longer remain even in latent form, then a man finds for himself a seat of autonomy from which he can never be dethroned, a position of mastery from which he can never be shaken. He dwells in the world among the things of the world, yet stands in perfect poise above the world's ebb and flow. If pleasant objects come within range of his perception he does not yearn for them, if painful objects come into range he does not recoil from them. He looks upon both with equanimity and notes their rise and fall. Toward the pairs of opposites which keep the world in rotation he is without concern, the cycle of attraction and repulsion he has broken at its base.

Read more: The Taste of Freedom by Bhikkhu Bodhi

Picture by: wufgaeng against censorship @ Flickr

your heart must be large

"If your cup is small,
a little bit of salt will make the water salty.
If your heart is small,
then a little bit of pain can make you suffer.
Your heart must be large."

Thich Nhat Hanh

one yet two

The tame bird was in a cage, the free bird was in the forest.
They met when the time came, it was a decree of fate.
The free bird cries, "O my love, let us fly to wood."
The cage bird whispers, "Come hither, let us both live in the
cage."
Says the free bird, "Among bars, where is there room to spread
one's wings?"
"Alas," cries the cage bird, "I should not know where to sit
perched in the sky."

The free bird cries, "My darling, sing the songs of the
woodlands."
The cage bird says, "Sit by my side, I'll teach you the speech of
the learned."
The forest bird cries, "No, ah no! songs can never be taught."
The cage bird says, "Alas for me, I know not the songs of the
woodlands."

Their love is intense with longing, but they never can fly wing
to wing.
Through the bars of the cage they look, and vain is their wish to
know each other.
They flutter their wings in yearning, and sing, "Come closer, my
love!"
The free bird cries, "It cannot be, I fear the closed doors of
the cage."
The cage bird whispers, "Alas, my wings are powerless and dead."


The Gardener, R. Tagore

Picture: All Rights Reserved ® aml.2007

your questioning eyes

Your questioning eyes are sad.
They seek to know my meaning
as the moon would fathom the sea.

I would have bared my life before your eyes from end to end,
with nothing hidden or held back.
That is why you know me not.

If it were only a gem, I could break
it into a hundred pieces and string them into a chain
to put on your neck.
If it were only a flower, round and small and sweet,
I could pluck it from its stem to set it in your hair.

But it is a heart, my beloved.
Where are its shores and its bottom?
You know the limits of this kingdom,
still you are its queen.
If it were only a moment of pleasure
it would flower in an easy smile,
and you could see it and read it in a moment.
If it were merely a pain
it would melt in limpid tears,
reflecting its inmost secret without a word.

But it is love, my beloved.
Its pleasure and pain are boundless,
and endless its wants and wealth.
It is as near to you as your life,
but you can never wholly know it.

R. Tagore


Picture: All Rights Reserved ® aml

doubt

"Let me ask you. Have you ever held a position in an argument past the point of comfort? Have you ever defended a way of life you were on the verge of exhausting? Have you ever given service to a creed you no longer utterly believed? Have you ever told a girl you loved her and felt the faint nausea of eroding conviction?

What is Doubt? Each of us is like a planet. There's the crust, which seems eternal. We are confident about who we are. If you ask, we can readily describe our current state. What was your father like? Do you believe in God? What do you want? Yours answers are your current topography, seemingly permanent, but deceptively so. Because under that face of easy response, there is another YOU. And this wordless Being moves just as the instant moves; it presses upward without explanation, fluid and wordless, until the resisting consiousness has no choice but to give way.

It is Doubt (so often experienced initially as weakness) that changes things. When a man feels unsteady, when he falters, when hard-won knowledge evaporates before his eyes, he's on the verge of growth. The subtle or violent reconciliation of the outer person and the inner core often seems at first a mistake, like you've gone the wrong way and you're lost. But this is just emotion longing for the familiar. Life happens when the tectonic power of your speechless soul breaks through the dead habits of the mind. Doubt is nothing less than an opportunity to reenter the Present.

There is an uneasy time when belief has begun to slip, but hypocrisy has yet to take hold, when the consciousness is disturbed but not yet altered. It is the most dangerous, important and ongoing experience of life. The beginning of change is the moment of Doubt. It is that crucial moment when I renew my humanity or become a life.


Preface of "Doubt", a play by John Patrick Shanley

Available at: Amazon

Picture: All Rights Reserved ® aml.2008

wish we were heroes

Somewhere down the line
We found the riddle and the rhyme
Like two notes fade out of time
Now we don't feel as whole... no no

Somehow through the years
We let the laughter turn to tears
And all those feelings weren't so clear
Just aren't here anymore... anymore
And sometimes, I...

Wish we were heroes in the setting sun
Ride off together when the story's done
No sad goodbyes, no alibis... just
Two heroes waving from the back of a train
Two heroes never feeling all of the pain
Heartbreak in rending
Of knowing the ending is here
And it's time for goodbye

But so much for heroes
We could never be heroes
Because heroes don't cry

evanescence

"What is your life? It is even as a vapor that appeareth for a little time, and then vanisheth away."

98. I suppose few people reach the middle or latter period of their age, without having, at some moment of change or disappointment, felt the truth of those bitter words; and been startled by the fading of the sunshine from the cloud of their life, into the sudden agony of the knowledge that the fabric of it was as fragile as a dream, and the endurance of it as transient as the dew. But it is not always that, even at such times of melancholy surprise, we can enter into any true perception that this human life shares, in the nature of it, not only the evanescence, but the mystery of the cloud; that its avenues are wreathed in darkness, and its forms and courses no less fantastic, than spectral and obscure; so that not only in the vanity which we cannot grasp, but in the shadow which we cannot pierce, it is true of this cloudy life of ours, that "man walketh in a vain shadow, and disquieteth himself in vain."

Sesame and Lilies, John Ruskin

Picture: All Rights Reserved ® aml.2008

it always comes back to you

"If you become a fisherman," said the little bunny, "I will be a bird and fly away from you."

"If you become a bird and fly away from me," said his mother, "I will be a tree that you come home to."


The Runaway Bunny, Margaret Wise Brown

Picture: All Rights Reserved ® aml.2007

Documentary film on contemporary Tibet

The documentary examines and questions the state of the Tibetan people.

To watch video clips of the film, click here: Recollecting Tibet

time

Time present and time past
Are both perhaps present in time future,
And time future contained in time past.
If all time is eternally present
All time is unredeemable.
What might have been is an abstraction
Remaining a perpetual possibility
Only in a world of speculation.
What might have been and what has been
Point to one end, which is always present.
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden. My words echo
Thus, in your mind.

But to what purpose
Disturbing the dust on a bowl of rose-leaves
I do not know.

T.S. Eliot

Picture: All Rights Reserved ® aml.2008

being with dying

"Being with Dying" is a phrase that aptly describes the human condition. We may be unique among species in being aware of our mortality. Although the capacity to contemplate death is an essential human trait, most people actively eschew thinking about how their life might end.

While the dominant orientation of Western culture toward death is avoidance, for over 2500 years Buddhists have studied the question of how one can best live in the presence of death. In a sense, a life-threatening injury or disease makes Buddhists of us all, waking us from the illusion of immortality, suddenly and from that time forth...

Life-threatening illness calls us to a place - metaphorically a desert or mountain peak - where, as we sit, the hard wind of reality strips away all the trappings of life. We are left naked, only "me" with my in-breath and out-breath in this moment, here and now. Illness reveals that at every moment of every day we are - and have always been - merely a heartbeat away from death. This incontrovertible fact need not be depressing. Instead, as Roshi Joan Halifax eloquently conveys in this remarkable book, our readiness to die can inform and enliven how we live and how we relate to one another.

Ira Byock, in the Foreword of the book "Being with Dying" by Joan Halifax

Buddhism n homosexuality

Homosexuality is the tendency to be sexually attracted to persons of the same rather than the opposite gender. According to the ancient Indian understanding, homosexuals were thought of simply as being ‘the third nature’ (trtiya prakti), rather than as perverted, deviant or sick. With its emphasis on psychology and cause and effect, Buddhism judges acts, including sexual acts, primarily by the intention (cetana) behind them and the effect they have. A sexual act motivated by love, mutuality and the desire to give and share would be judged positive no matter what the gender of the two persons involved. Therefore, homosexuality as such is not considered immoral in Buddhism or against the third Precept, although this is not always understood in traditional Buddhist countries. If a homosexual avoids the sensuality and licence of the so-called ‘gay scene’ and enters into a loving relationship with another person, there is no reason why he or she cannot be a sincere practising Buddhist and enjoy all the blessings of the Buddhist life.

Venerable Dhammika: Read more at Buddhist Channel

A Gay Tragedy by Ven. Dhammika

quiet minds - contemplative photography

Miksang Contemplative photography.

Miksang is a Tibetan word that translates as ‘Good Eye’, and is based on the Shambhala and Dharma Art teachings of the late meditation master, artist, and scholar Chögyam Trungpa, Rinpoche.

‘Good’ here doesn’t mean good as we usually use the word, as in good or bad. Good here means that our mind is uncluttered by preoccupation, relaxed and open. Its innate nature is clear, brilliant, and extremely precise. When steady mind, clear vision and soft heart come together in one single moment, ‘Good Eye’ manifests. It is vision that is inherently pure, unobstructed, unblocked, free of depression, free of aggression, free of interpretation. Free altogether. When we synchronize eye and mind, we abandon all concepts and predispositions and become completely present in the moment. The world becomes a magical display of vivid perception. We can develop the ability to experience and express these experiences precisely through the practice of contemplative photography

Miksang, at its most basic level, is concerned with uncovering the truth of pure perception. We see something vivid and penetrating, and in that moment we can express our perception without making anything up—nothing added, nothing missing. Totally honest about what we see—straight shooting. As we allow ourselves to become more available to the things around us without the biases, filters and formulas often associated with photography, our experience and expression of day-to-day moments becomes more rich and endlessly varied—beyond what we think. One moment, one shot. Graceful Appearance.

Taken from: Miksang Photography

sunyata

A Bodhisattva epitomises compassion and self-sacrifice. A Bodhisattva refuses to enter the nirvana of absolute quiescence until he saves everyone in this world. This self-giving spirit is well expressed by one of the six perfections which a Bodhisattva is expected to cultivate, namely, the perfection of giving. Charity does not mean to give to others when one has more than enough. Rather it means to give away whatever one has, even one's own life. Also insofar as one thinks of himself as a giver of charity, one thereby negates the spirit of charity itself. An act attains perfection when it is realised that no practice whatsoever has an intrinsic nature. If charity is seen as having an intrinsic quality, it is not perfect. When it is seen to be empty of any nature, then the act of charity is said to be perfect.

Likewise is the case with enlightenment. If an intrinsic quality is attached to it, it turns out then to be a mere illusion. The attainment of perfect wisdom means to realise that nothing has permanent nature: everything is emptiness.

Sunyata - The Essence of Mahayana Spirituality
by Moti Lal Pandit


Picture: All Rights Reserved ® aml.2008

only with the heart

It is only with the heart that one can see rightly;
what is essential is invisible to the eye.

Antoine de Saint-Exupery


Picture: All Rights Reserved ® aml.2008

Julian Jaynes' theory on consciousness and bicameral mind

Excerpt from Reflections on the dawn of consciousness, edited by Marcel Kuijsten

"According to Jaynes, consciousness, as we know it today, is a relatively new faculty, one that did not exist until as recently as 2000 B.C. He holds that a basic difference between contemporary and ancient man is in the process of decision-making. When faced with a novel situation today, man considers alternatives, thinks about future circumstances, makes a final decision, ruminates over it, and finally acts. He then reconsiders his action, evaluates it, worries about it, feels good or bad about it, makes resolves about future decisions, and so forth. The cerebral activity that precedes and follows an action response is consciousness. Jaynes believes that man of antiquity had no consciousness - that when faced with novel situation, he simply reacted. He reacted without hesitation by following the directions of a personal voice that old him exactly what to do. Ancient man called this voice God; today it is called auditory hallucination. To ancient man, God was not a mental image or a deified thought but an actual voice heard when one was presented with a situation requiring decisive action.

Prior to 2000 B.C., according to Jaynes, man was governed entirely by this authoritative voice, but by 500 B.C. man had, for the most part, lost this faculty and was learning to make his own decisions consciously. - John Hamilton"

"I shut my eyes and even if I try not to think, consciousness streams on, a great river of contents in a succession of different conditions which I have been taught to call thoughts, images, memories, interior dialogue, regrets, wishes, resolves, all interweaving with the constantly changing pageant of exterior sensations of which I am selectively aware. - Julian Jaynes"

"When Jaynes describes early civilizations as being populated by people who have not yet developed conscousness, he is not implying these were civilizations of 'zombies'. A clear understanding of Jaynes' definition of consciousness dispels this notion. When Jaynes compares the bicameral mentality to the state of somnambulism, this is meant only to illustrate the lack of a sense of self, a lack of introspection and internal dialogue, and an inability to think about time in a linear fashion. Bicameral man was intelligent, had language, was highly social, and could think and problem-solve; only these processes took place in the absence of an introspectable internal mind-space. - Marcel Kuijsten"


Find out more:
The Origin of Consciousness in the Breakdown of the Bicameral Mind by Julian Jaynes

Reflections on the Dawn of Consciousness - Julian Jaynes's Bicameral Mind Theory Revisited Edited by Marcel Kuijsten

Julian Jaynes Society



Picture taken from Amazon.com