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


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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

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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

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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

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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

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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


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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


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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

Like a dream

The most common use of dreams in the literature of the Mahayana, or “Northern School” of Buddhism in China, Tibet, Japan, Korea, and Vietnam is to see dreams as a simile for sunyata, (emptiness) the hollow core at the heart of all component dharmas (things). For example, in the well-known Vajra (Diamond) Sutra, the Buddha taught that:

“All conditioned dharmas, are like a dream, like an illusion, like a bubble, like a shadow, like a dewdrop, like a lightening flash; you should contemplate them thus.”

Dreams symbolize the changing and impermanent nature of all things known to the senses. Sights, sounds, smells, flavors, sensations of touch and thoughts are all dream-like, fleeting, and ultimately unobtainable. By pursuing and grasping material things or ephemeral states, we create the causes for misery and suffering. Those desire-objects are not real and permanent. When they break up and move on, we will experience grief, if we can’t let go. The hallmark of living beings is that we are “sleeping, “ unawakened to the truth of the emptiness and impermanence at the nature of conditioned things. This covering of sleep and lack of awareness is called “ignorance,” and it makes us in our waking state, from the Buddha’s viewpoint, look as if we are dreaming.

Bubbles burst, shadows run from light, dewdrops vanish by noon without a trace, lightning roars and vanishes, and dreams leave us at dawn. To continually perceive such things as real locks us into the endless cycle of birth and death. The Buddha was not simply giving us an evocative metaphor, a literary device or a philosophical point. He felt related to all beings, and in his compassion he was pointing out to his family a way to escape the prolonged misery of affliction and death. The dream simile occurs over and over in the sutras to teach about emptiness.

In the Ta Chih Tu Lun dreams occur as a didactic teaching device. Sariputra, the foremost Arhat in wisdom, learns the true application of the emptiness theory through the simile of dreams. Dreams are like ordinary waking reality in that both are empty and false. There is nothing gained by seeking out or clinging to any thought or mark that distinguishes the two states.

With the exception of message-dreams and portent dreams, two categories that we will look at below, for the Buddha’s monastic disciples who were intent on cultivating the mind full-time, dreams were considered as illusory and false, no different from the illusions of waking-time reality.

A Buddhist Approach to Dreams by Rev Heng Sure


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our true face

"Our true faces
Are said to reveal
Their true faces
When we lose clothes, food and houses
At the limits of experience."

Sumako Harada,
Kobe earthquake survivor


Picture by: sgluskoter @ Flickr

quality of attention

In ORDINARY meditation, attention is not a quality of mind that we BRING to experience, but something that occurs, rather haphazardly, as our organism becomes momentarily more interested in some inner or outer sequence of phenomena. Ordinary attention comes and goes without our consent; it is not something we do, but something that happens to us. For most of us most of the time, "attention" is stimulated, conditioned, and led by mobilizations of energy along the habit-pathways within our organism so that when it confronts its object it is always faced, as it were, by a fait accompli.

The attention at which contemplative exercises aim, then, may be distinguished not only from sheer inattention but from ordinary discursive attention as well. It is, instead, sustained, non-discursive, active attention which is, in fact, quite extraordinary. For there are many of us who in all our uncountable billions of mental moments and in all their variety, have never known such a moment of truly active attention. Such a moment curtails the autonomous activities of ordinary psychological activity. If the reader doubts this, he may perform a simple experiment. Take up a "speak-I-am-listening" attitude of acute attention toward the screen of consciousness, standing close guard, as it were, at the place where the contents of consciousness are born. For as long as one is able to hold this posture of intense active attention, the inner dialogue and flow of images will be stopped.


TO BE CONTINUED..

Taken from: The Practice of Attention by Philip Novak in The Inner Journey: Views from the Buddhist Tradition

Picture by: Sara Heinrichs @ Flickr

awakening

Continued from previous post on "Seeing through":

"Looking at these figures I was suddenly, almost forcibly, jerked clean out of the habitual, half-tied vision of things, and an inner clearness, clarity, as if exploding from the rocks themselves, became evident and obvious.

The queer evidence of the reclining figure, the smile, the sad smile of Ananda standing with arms folded. The thing about all this is that there is no puzzle, no problem and really no "mystery". All problems are resolved and everything is clear. The rock, all matter, all life is charged with dharmakaya... everything is emptiness and everything is compassion. I don't know when in my life I have ever had such a sense of beauty and spiritual validity running together in one aesthetic illumination.."

Thomas Merton,
The Asian Journals of Thomas Merton

Picture by: Temple of Dawn by revenui @ Flickr

Thanissaro Bhikkhu

Thanissaro Bhikkhu (Geoffrey DeGraff) is an American Buddhist monk of the Thai forest kammathana tradition. After graduating from Oberlin College in 1971 with a degree in European Intellectual History, he traveled to Thailand, where he studied meditation under Ajaan Fuang Jotiko, himself a student of the late Ajaan Lee. He ordained in 1976 and lived at Wat Dhammasathit, where he remained following his teacher's death in 1986. In 1991 he traveled to the hills of San Diego County, USA, where he helped Ajaan Suwat Suvaco establish Wat Mettavanaram ("Metta Forest Monastery"). He was made abbot of the monastery in 1993. His long list of publications includes translations from Thai of Ajaan Lee's meditation manuals; Handful of Leaves, a four-volume anthology of sutta translations; The Buddhist Monastic Code, a two-volume reference handbook for monks; Wings to Awakening; and (as co-author) the college-level textbook Buddhist Religions: A Historical Introduction.

His important works can be found here:
Access to Insight

A directory of his talks available in mp3 format can be found here:
Dhamma Talks by Thanissaro Bhikkhu

Metta Forest Monastery

seeing through

"Polonnaruwa with its vast area under trees.. I am able to approach the Buddhas barefoot and undisturbed, my feet in wet grass, wet sand. Then the silence of the extraordinary faces. The great smiles. Huge and yet subtle. Filled with every possibility, questioning nothing, knowing everything, rejecting nothing, the peace not of emotional resignation but of Madhyamika, of sunyata, that has seen through every question without trying to discredit anyone or anything - without refutation - without establishing some other argument. For the doctrinaire, the mind that needs well-established positions, such peace, such silence, can be frightening."

Thomas Merton,
The Asian Journals of Thomas Merton


Picture by: Heen Ekaa @ Flickr

Cylone Nargis: The Children's Perspective

The drawings in this slideshow were made by children ages 6 through 13 whose lives were devastated when Cyclone Nargis hit the Burmese/Myanmar Irrawaddy Delta on May 2, 2008. While their parents were waiting to receive food and supplies from private teams of volunteers, the children were given crayons and paper and asked to express their fears about the storm by drawing their experiences. The drawings were then collected by Gitameit Music Center, a not-for-profit community center and music school in downtown Yangon devoted to teaching music, nurturing artists, and offering exchange programs for Burmese students to study abroad.

One positive trend to emerge in the wake of the disaster is that volunteers have been establishing relationships with a particular area, group of villages, clinic, or monastery, and continuing to deliver supplies to these people and help them cope with the storm's after-effects. Since so many schools were destroyed, several projects in Burma's Dedaye, Gonkyangun, Labutta, Bogale, Letkoko, and Heingyi Island areas are attempting to heal the children afflicted by Cyclone Nargis, and give them a personal connection to the volunteers, through activities like drawing, reading, singing, and theater games.

Click here to view drawings