Photo by Cloudhands
With Body, Speech and Mind inperfect oneness.
I send my heart along with the sound of this bell.
May the hearers awaken from their forgetfulness
And trancend all anxiety and sorrow.
Thich Nhat Hanh
Thursday, November 20, 2008
Sunday, October 26, 2008
Walking In The Path of Buddha
This Post is taken from the Plum Village website, (http://www.plumvillage.org/index.html) and is a letter written by Irpinder Bhatia, on October 15, 2008 and is entitled:
"Buddha Walks where Buddha was Born"
Thay and the monastics spent five days in Nagpur, the nerve center of the Buddhist revival in India. Nagpur could one day be as important as Sarnath.On 14 October 1956, Baba Sahep Ambedkar, (see biography below), the visionary socio-Political Leader of the Dalits* took a historic step. He converted to Buddhism with 4,00,000 Dalits and rolled the waves of Buddhism’s return to India. This happened at Diksha Bhoomi at Nagpur.
The day of Shakyamuni Buddha’s first ever teaching at Sarnath, is known as the Dhammachakra Pravartan Din, the day of Setting the Wheel of Dhamma in Motion. On arrival in Nagpur on 7th October, the Sangha found hundreds and hundreds of banners welcoming the Buddhists from all over India to celebrate Baba Saheb’s conversion day. The Dalit Buddhists celebrate it as the second Dhammachakra Pravartan Din, the day of Setting the Wheel of Dhamma in Motion.The monastics and the lay Sangha from Plum Village and Ahimsa Trust walked through more than a Million Indian Buddhists visiting Diksha Bhoomi on this special occasion and shared with them Dhamma, Meditation Practices and chanted together with them.And, on the evening of 8th October, Thay gave a Dhamma talk to thousands of Indian Buddhists assembled at Diksha Bhoomi.
The first evening at Nagpur was spent with the Buddhists intellectuals and monks. In the words of one of the senior Bhikkus, the single most important gift of this Dhamma talks was that: both the lay people and the Indian Monastics were “startled” by the emphasis Thay placed on the building of Sangha. Thay’s teaching that “giving care to one self” and “building Sangha” are essential for those who want to work for social change was found striking and led to reflection.
The volunteer team when it first went to Nagpur made a surprise discovery. It found that the Indian Buddhists have formed a very special relationship with the Hindi version of Thay’s book “Old Path New Clouds.” The book is being read, not just the individuals, but by the entire families, and often more than once. “I have read it twice, and my father is now reading it”, is a typical expression. People who have learnt to read for the first time in centuries form the core of the revival of Buddhism in India. For these newly educated people hungry for Dhamma, the “Old path New Clouds” brings Buddha’s Essential Teachings in a simple language through an easy to understand story.A special low cost edition of the book was brought out for this occasion that sold out to the last copy available in Nagpur. It is felt that this book will be needed in several Indian languages over the years. And that it could play a vital role in quick dissemination of Dhamma to the masses.
The two days Retreat at Nagpur was special for the kind of people it attracted. Most of the retreants were men and women above forty, and quite a few young men. One of the most beautiful and striking visuals I carry from my first exploratory trip to Nagpur is of the wormen in the local Buddhist temples. More than once, late at night, I saw groups of 10-20 women reading Buddhist scriptures by the candle light. [Nagpur has long power cuts that could last as long as 4-6 hours at a time], It is these men and women who are the bedrock of Buddhist revival in India that came to the retreat. They gave the same quality of attention to the walking, sitting and eating meditation they gave to Thay’s Dhamma discourses. On the second day of the retreat, Thay led the walking meditation under a tree. In silence they sat together, Thay and more than 700 retreants, none questioning, none restless.
At the end of the retreat, a group of young men between 18 to 22 walked up to me to share what the retreat had meant to them. “Listening to each of Thay’s Dhamma Talks has been like sitting through a meditation session. So simple and so fulfilling.” One of the young man said thoughtfully, “Thay asked us to feel the presence of the body of the Lord Buddha and the body of Baba Sahib Ambedkar within our body.Thay asked us to feel their presence within us and draw strength from them. I could have never imagined that I can connect with Lord Buddha and Baba Saheb in this way. It is so simple and so easy to practice.”A young women said, “When I saw Thay walk I felt this is the way Lord Buddha must have walked. When Thay stopped and hundreds of people sat around him in silence, I felt that this is how Lord Buddha must have sat and meditated with his Sangha 2550 years ago. Little talking, and much practice”This is exactly how I felt too. When I saw Thay walk in Nagpur, on the Indian soil, I felt that I am seeing Buddha Walk Where Buddha Was Born.
• Victims of the prernicious caste system of India, Dalits, a dispensable lot lived a sub-human existence for centuries.
Irpinder Bhatia, India.
......................................................................
The following is an excerpt from a biography of Dr. Bhimrao Ramji Ambedkar, (Baba Saheb), Please see his biography at (http://en.wikipedia.org/wiki/B._R._Ambedkar), with greatful Thanks.
"In the 1950s, Ambedkar turned his attention to Buddhism and travelled to Sri Lanka (then Ceylon) to attend a convention of Buddhist scholars and monks. While dedicating a new Buddhist vihara near Pune, Ambedkar announced that he was writing a book on Buddhism, and that as soon as it was finished, he planned to make a formal conversion to Buddhism.[9] Ambedkar twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship of Buddhists in Rangoon. In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India. He completed his final work, The Buddha and His Dhamma, in 1956. It was published posthumously.
Ambedkar organised a formal public ceremony for himself and his supporters in Nagpur on October 14, 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion. He then proceeded to convert an estimated 500,000 of his supporters who were gathered around him.[9] Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and rejected Hinduism and Hindu philosophy. He then traveled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference. He completed his final manuscript, The Buddha or Karl Marx on December 2, 1956.
He was unaware of the fact that the Buddha had Brahmin heritage. Lord Buddha is said to be a descendant of Sage Angirasa in many Buddhist texts.[10]
There too were Kshatiryas of other clans to whom members descend from Angirasa, to fulfill a childless king's wish.[11]
Also, "One of Ambedkar's allies, Kisan Phagoji Bansod, who opposed his decision to convert in 1935, found him too obsessed with reclaiming culture and not sufficiently concerned with analyzing conditions of material oppression."
Tuesday, October 14, 2008
Autumn.........
The dramatic colour of autumn trees, frosty mornings and the call of wild geese brings a certain sadness at the passing of fair summer days and the coming of cold winter. Autumn is a time when mountains turn to magnificent crimson tapestries and cities glow in wonderful autumnal tints as days grow cooler.
Autumn Haiku:
Sitting in meditation today,
After the Autumn rain;
The smell of wet leaves lingers.
..........................................................
Autumn night.......unable to sleep,
I leave my tiny cottage.
Fall insects cry under the rocks, and
The cold branches are sparsely covered.
Far away, from deep in the valley, the sound of water.
The moon rises slowly over the highest peak;
I stand there quietly for a long time and
My robe becomes moist with dew
............................................................
The autumn air is clear,
The autumn moon is bright.
Fallen leaves gather and scatter,
The jackdaw perches and starts anew.
We think of each other- when will we meet?
This hour, this night, my feelings are hard.
Wednesday, October 08, 2008
Marathon Monks of Mount Hiei
The Marathon Monks of Mount Hiei, are known as Kaihigyo, or spiritual athletes from the Tendai Sect of Buddhism, based at Mount Hiei, which overlooks the ancient capital city of Kyoto.
Their ultimate achievement is the completion of an incredible 1,000-day challenge, one of the most demanding physical and mental challenges in the world. Only 46 men have completed the challenge since 1885 and it takes seven years to complete. The first 300 days are basic training, during which the monks run 40km per day for 100 consecutive days.
In the fourth and fifth years they run 40km each day for 200 consecutive days. That’s more or less a full marathon every day for more than six months. The final two years of the challenge are even more daunting. In the sixth year they run 60km each day for 100 consecutive days and in the seventh year they run 84km each day for 100 consecutive days. This is the equivalent of running two Olympic marathons back-to-back every day for 100 days!
What makes all these distances even more amazing is the manner and the conditions in which the monks run. These runs usually begin at night and are over mountain paths that are uneven and poorly marked. During the winter months the low temperatures and snow are a great hindrance to the runners. These monks do not wear the latest in footwear and clothing, but run in straw sandals, an all-white outfit and a straw hat. They also run on a diet of vegetables, tofu and miso soup, which modern athletes and nutritionists would deem to be unsuitable for endurance events.
Not only do they wear clothes and shoes unsuited to running, but they have to carry books with directions and mantras to chant, food to offer along the way, candles for illumination, as well as a sheathed knife and a rope, known as the ‘cord of death’. These remind the monk of his duty to take his life if he fails, by hanging or self-disembowelment!! The course is littered with unmarked graves, marking the spot where monks have taken their own lives.
However, there have been no cases of monks’ suicides since the nineteenth century. During theses long runs the monks must make stops at temples of worship that can number up to 260. This means that the 86km run can take up to 20 hours to complete leaving the monk with very little time for recovery or rest.
They also learn to rest sections of their body while running, such as their arms or shoulders. And then there is the ‘doiri’, where the monk faces seven days without food, water or sleep or rest. During this time the monk will spend his entire day reciting Buddhist chants and mantras - perhaps up to 100,000 each day. The only time the monk will leave the temple is at 2am to walk the 200m to a well and return with water to make an offering. He is not allowed to drink any himself and the 200m walk can take up to two hours in the final days of the fast.
With greatful thanks to Matthew at http://www.frontrunnerpt.com/blog/?p=12
Read more about these amazing runners:
http://www.runpunxsyrun.org/tendaimonks.html http://www.trailrunnermag.com/features/feature%2019.html
To view a short video of the Marathon Monks of Mount Hiei please visit:
http://www.youtube.com/watch?v=S06oMxdt40A
Their ultimate achievement is the completion of an incredible 1,000-day challenge, one of the most demanding physical and mental challenges in the world. Only 46 men have completed the challenge since 1885 and it takes seven years to complete. The first 300 days are basic training, during which the monks run 40km per day for 100 consecutive days.
In the fourth and fifth years they run 40km each day for 200 consecutive days. That’s more or less a full marathon every day for more than six months. The final two years of the challenge are even more daunting. In the sixth year they run 60km each day for 100 consecutive days and in the seventh year they run 84km each day for 100 consecutive days. This is the equivalent of running two Olympic marathons back-to-back every day for 100 days!
What makes all these distances even more amazing is the manner and the conditions in which the monks run. These runs usually begin at night and are over mountain paths that are uneven and poorly marked. During the winter months the low temperatures and snow are a great hindrance to the runners. These monks do not wear the latest in footwear and clothing, but run in straw sandals, an all-white outfit and a straw hat. They also run on a diet of vegetables, tofu and miso soup, which modern athletes and nutritionists would deem to be unsuitable for endurance events.
Not only do they wear clothes and shoes unsuited to running, but they have to carry books with directions and mantras to chant, food to offer along the way, candles for illumination, as well as a sheathed knife and a rope, known as the ‘cord of death’. These remind the monk of his duty to take his life if he fails, by hanging or self-disembowelment!! The course is littered with unmarked graves, marking the spot where monks have taken their own lives.
However, there have been no cases of monks’ suicides since the nineteenth century. During theses long runs the monks must make stops at temples of worship that can number up to 260. This means that the 86km run can take up to 20 hours to complete leaving the monk with very little time for recovery or rest.
They also learn to rest sections of their body while running, such as their arms or shoulders. And then there is the ‘doiri’, where the monk faces seven days without food, water or sleep or rest. During this time the monk will spend his entire day reciting Buddhist chants and mantras - perhaps up to 100,000 each day. The only time the monk will leave the temple is at 2am to walk the 200m to a well and return with water to make an offering. He is not allowed to drink any himself and the 200m walk can take up to two hours in the final days of the fast.
With greatful thanks to Matthew at http://www.frontrunnerpt.com/blog/?p=12
Read more about these amazing runners:
http://www.runpunxsyrun.org/tendaimonks.html http://www.trailrunnermag.com/features/feature%2019.html
To view a short video of the Marathon Monks of Mount Hiei please visit:
http://www.youtube.com/watch?v=S06oMxdt40A
Monday, September 15, 2008
Mid-Autumn Festival 2008
Among the flowers from a pot of wine
I drink alone beneath the bright moonshine.
I raise my cup to invite the moon, who blends
Her light with my shadow and we're three friends.
The moon does not know how to drink her share;
In vain my shadow follows me here and there.
Together with them for the time I stay
And make merry before spring's spend away.
I sing the moon to linger with my song;
My shadow disperses as I dance along.
Sober, we three remain cheerful and gay;
Drunken, we part and each goes his way.
Our friendship will outshine all earthly love;
Next time we'll meet beyond the stars above.
— Li Bai
I drink alone beneath the bright moonshine.
I raise my cup to invite the moon, who blends
Her light with my shadow and we're three friends.
The moon does not know how to drink her share;
In vain my shadow follows me here and there.
Together with them for the time I stay
And make merry before spring's spend away.
I sing the moon to linger with my song;
My shadow disperses as I dance along.
Sober, we three remain cheerful and gay;
Drunken, we part and each goes his way.
Our friendship will outshine all earthly love;
Next time we'll meet beyond the stars above.
— Li Bai
Sunday, July 06, 2008
Controlling our Mind
“A great Tibetan teacher of mind training once remarked that one of the mind’s most marvelous qualities is that it can be transformed.”
Mind is both our greatest asset and our worst and most dangerous enemy.
The mind can recognize, in the matter of an instant, its own nature,
or it can grasp and chase its own deluded perceptions of reality,
provoking negative thoughts and emotions,
which perpetuate and intensify our suffering.
The key to finishing with suffering, then,
is to understand and tame this mind of
ours, and this is the very essence
of the teachings of
the Buddha.
Sogyal Rinpoche
Tuesday, June 03, 2008
Compassion and the Individual
Compassion and the Individual
by Tenzin Gyatso; The Fourteenth Dalai Lama
The purpose of life.
One great question underlies our experience, whether we think about it consciously or not: What is the purpose of life? I have considered this question and would like to share my thoughts in the hope that they may be of direct, practical benefit to those who read them.
I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don�t know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.
How to achieve happiness
For a start, it is possible to divide every kind of happiness and suffering into two main categories: mental and physical. Of the two, it is the mind that exerts the greatest influence on most of us. Unless we are either gravely ill or deprived of basic necessities, our physical condition plays a secondary role in life. If the body is content, we virtually ignore it. The mind, however, registers every event, no matter how small. Hence we should devote our most serious efforts to bringing about mental peace.
From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion.
The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life.
As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but every one who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind!
Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others� suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase.
Our need for love
Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another. However capable and skillful an individual may be, left alone, he or she will not survive. However vigorous and independent one may feel during the most prosperous periods of life, when one is sick or very young or very old, one must depend on the support of others.
Inter-dependence, of course, is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena from the planet we inhabit to the oceans, clouds, forests and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay.
It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others.
We have to consider what we human beings really are. We are not like machine-made objects. If we are merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfill our needs.
However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. Instead, we should consider our origins and nature to discover what we require.
Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents. In general, our conception took place not just in the context of sexual desire but from our parents� decision to have a child. Such decisions are founded on responsibility and altruism � the parents� compassionate commitment to care of their child until it is able to take care of itself. Thus, from the very moment of our conception, our parents� love is directly in our creation.
Moreover, we are completely dependent upon our mothers� care from the earliest stages of our growth. According to some scientists, a pregnant woman�s mental state, be it calm or agitated, has a direct physical effect on her unborn child.
The expression of love is also very important at the time of birth. Since the very first thing we do is suck milk from our mothers� breast, we naturally feel close to her, and she must feel love for us in order to feed us properly; if she feels anger or resentment her milk may not flow freely.
Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled, or loved, its development will be impaired and its brain will not mature properly.
Since a child cannot survive without the care of others, love is its most important nourishment. The happiness of childhood, the allaying of the child�s many fears and the healthy development of its self-confidence all depend directly upon love.
Nowadays, many children grow up in unhappy homes. If they do not receive proper affection, in later life they will rarely love their parents and, not infrequently, will find it hard to love others. This is very sad.
As children grow older and enter school, their need for support must be met by their teachers. If a teacher not only imparts academic education but also assumes responsibility for preparing students for life, his or her pupils will feel trust and respect and what has been taught will leave an indelible impression on their minds. On the other hand, subjects taught by a teacher who does not show true concern for his or her students� overall well-being will be regarded as temporary and not retained for long.
Similarly, if one is sick and being treated in hospital by a doctor who evinces a warm human feeling, one feels at ease and the doctors� desire to give the best possible care is itself curative, irrespective of the degree of his or her technical skill. On the other hand, if one�s doctor lacks human feeling and displays an unfriendly expression, impatience or casual disregard, one will feel anxious, even if he or she is the most highly qualified doctor and the disease has been correctly diagnosed and the right medication prescribed. Inevitably, patients� feelings make a difference to the quality and completeness of their recovery.
Even when we engage in ordinary conversation in everyday life, if someone speaks with human feeling we enjoy listening, and respond accordingly; the whole conversation becomes interesting, however unimportant the topic may be. On the other hand, if a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the interaction. From the least to the most important event, the affection and respect of others are vital for our happiness.
Recently I met a group of scientists in America who said that the rate of mental illness in their country was quite high-around twelve percent of the population. It became clear during our discussion that the main cause of depression was not a lack of material necessities but a deprivation of the affection of the others.
So, as you can see from everything I have written so far, one thing seems clear to me: whether or not we are consciously aware of it, from the day we are born, the need for human affection is in our very blood. Even if the affection comes from an animal or someone we would normally consider an enemy, both children and adults will naturally gravitate towards it.
I believe that no one is born free from the need for love. And this demonstrates that, although some modern schools of thought seek to do so, human beings cannot be defined as solely physical. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind.
Developing compassion.
Some of my friends have told me that, while love and compassion are marvelous and good, they are not really very relevant. Our world, they say, is not a place where such beliefs have much influence or power. They claim that anger and hatred are so much a part of human nature that humanity will always be dominated by them. I do not agree.
We humans have existed in our present form for about a hundred-thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are �news�; compassionate activities are so much part of daily life that they are taken for granted and, therefore, largely ignored.
So far I have been discussing mainly the mental benefits of compassion, but it contributes to good physical health as well, According to my personal experience, mental stability and physical well-being are directly related. Without question, anger and agitation make us more susceptible to illness. On the other hand, if the mind is tranquil and occupied with positive thoughts, the body will not easily fall prey to disease.
But of course it is also true that we all have an innate self-centeredness that inhibits our love for others. So, since we desire the true happiness that is brought about by only a calm mind, and since such peace of mind is brought about by only a compassionate attitude, how can we develop this? Obviously, it is not enough for us simply to think about how nice compassion is! We need to make a concerted effort to develop it; we must use all the events of our daily life to transform our thoughts and behavior.
First of all, we must be clear about what we mean by compassion. Many forms of compassionate feeling are mixed with desire and attachment. For instance, the love parents feel of their child is often strongly associated with their own emotional needs, so it is not fully compassionate. Again, in marriage, the love between husband and wife - particularly at the beginning, when each partner still may not know the other�s deeper character very well - depends more on attachment than genuine love. Our desire can be so strong that the person to whom we are attached appears to be good, when in fact he or she is very negative. In addition, we have a tendency to exaggerate small positive qualities. Thus when one partner�s attitude changes, the other partner is often disappointed and his or her attitude changes too. This is an indication that love has been motivated more by personal need than by genuine care for the other individual.
True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively.
Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts:
Whether people are beautiful and friendly or unattractive and disruptive, ultimately they are human beings, just like oneself. Like oneself, they want happiness and do not want suffering. Furthermore, their right to overcome suffering and be happy is equal to one�s own. Now, when you recognize that all beings are equal in both their desire for happiness and their right to obtain it, you automatically feel empathy and closeness for them. Through accustoming your mind to this sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems. Nor is this wish selective; it applies equally to all. As long as they are human beings experiencing pleasure and pain just as you do, there is no logical basis to discriminate between them or to alter your concern for them if they behave negatively.
Let me emphasize that it is within your power, given patience and time, to develop this kind of compassion. Of course, our self-centeredness, our distinctive attachment to the feeling of an independent, self-existent �I�, works fundamentally to inhibit our compassion. Indeed, true compassion can be experienced only when this type of self- grasping is eliminated. But this does not mean that we cannot start and make progress now.
How can we start.
We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us - with no extra effort on their part! - and impede our quest for the happiness of a loving mind.
So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination.
Here, though, we must examine our mental state carefully. While itis true that anger brings extra energy, if we explore the nature of this energy, we discover that it is blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others.
It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations.
This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but it is very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness.
So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand, This, however, should be done with compassion, and if it is necessary to express your views and take strong countermeasures, do so without anger or ill-intent.
You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts.
Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target.
Friends and enemies
I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them.
And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble, So if we truly wish to learn, we should consider enemies to be our best teacher!
For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for it is they who can best help us develop a tranquil mind! Also, itis often the case in both personal and public life, that with a change in circumstances, enemies become friends.
So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary �enemies� who appear intermittently throughout life.
Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles, The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends.
In today�s materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down.
The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism!
Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can�t they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear.
Compassion and the world
In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community.
Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same.
Ultimately, humanity is one and this small planet is our only home, If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another.
If you have a sincere and open heart, you naturally feel self- worth and confidence, and there is no need to be fearful of others.
I believe that at every level of society - familial, tribal, national and international - the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities.
I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the practice of compassion.
One great question underlies our experience, whether we think about it consciously or not: What is the purpose of life? I have considered this question and would like to share my thoughts in the hope that they may be of direct, practical benefit to those who read them.
I believe that the purpose of life is to be happy. From the moment of birth, every human being wants happiness and does not want suffering. Neither social conditioning nor education nor ideology affect this. From the very core of our being, we simply desire contentment. I don�t know whether the universe, with its countless galaxies, stars and planets, has a deeper meaning or not, but at the very least, it is clear that we humans who live on this earth face the task of making a happy life for ourselves. Therefore, it is important to discover what will bring about the greatest degree of happiness.
How to achieve happiness
For a start, it is possible to divide every kind of happiness and suffering into two main categories: mental and physical. Of the two, it is the mind that exerts the greatest influence on most of us. Unless we are either gravely ill or deprived of basic necessities, our physical condition plays a secondary role in life. If the body is content, we virtually ignore it. The mind, however, registers every event, no matter how small. Hence we should devote our most serious efforts to bringing about mental peace.
From my own limited experience I have found that the greatest degree of inner tranquility comes from the development of love and compassion.
The more we care for the happiness of others, the greater our own sense of well-being becomes. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. This helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the ultimate source of success in life.
As long as we live in this world we are bound to encounter problems. If, at such times, we lose hope and become discouraged, we diminish our ability to face difficulties. If, on the other hand, we remember that it is not just ourselves but every one who has to undergo suffering, this more realistic perspective will increase our determination and capacity to overcome troubles. Indeed, with this attitude, each new obstacle can be seen as yet another valuable opportunity to improve our mind!
Thus we can strive gradually to become more compassionate, that is we can develop both genuine sympathy for others� suffering and the will to help remove their pain. As a result, our own serenity and inner strength will increase.
Our need for love
Ultimately, the reason why love and compassion bring the greatest happiness is simply that our nature cherishes them above all else. The need for love lies at the very foundation of human existence. It results from the profound interdependence we all share with one another. However capable and skillful an individual may be, left alone, he or she will not survive. However vigorous and independent one may feel during the most prosperous periods of life, when one is sick or very young or very old, one must depend on the support of others.
Inter-dependence, of course, is a fundamental law of nature. Not only higher forms of life but also many of the smallest insects are social beings who, without any religion, law or education, survive by mutual cooperation based on an innate recognition of their interconnectedness. The most subtle level of material phenomena is also governed by interdependence. All phenomena from the planet we inhabit to the oceans, clouds, forests and flowers that surround us, arise in dependence upon subtle patterns of energy. Without their proper interaction, they dissolve and decay.
It is because our own human existence is so dependent on the help of others that our need for love lies at the very foundation of our existence. Therefore we need a genuine sense of responsibility and a sincere concern for the welfare of others.
We have to consider what we human beings really are. We are not like machine-made objects. If we are merely mechanical entities, then machines themselves could alleviate all of our sufferings and fulfill our needs.
However, since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. Instead, we should consider our origins and nature to discover what we require.
Leaving aside the complex question of the creation and evolution of our universe, we can at least agree that each of us is the product of our own parents. In general, our conception took place not just in the context of sexual desire but from our parents� decision to have a child. Such decisions are founded on responsibility and altruism � the parents� compassionate commitment to care of their child until it is able to take care of itself. Thus, from the very moment of our conception, our parents� love is directly in our creation.
Moreover, we are completely dependent upon our mothers� care from the earliest stages of our growth. According to some scientists, a pregnant woman�s mental state, be it calm or agitated, has a direct physical effect on her unborn child.
The expression of love is also very important at the time of birth. Since the very first thing we do is suck milk from our mothers� breast, we naturally feel close to her, and she must feel love for us in order to feed us properly; if she feels anger or resentment her milk may not flow freely.
Then there is the critical period of brain development from the time of birth up to at least the age of three or four, during which time loving physical contact is the single most important factor for the normal growth of the child. If the child is not held, hugged, cuddled, or loved, its development will be impaired and its brain will not mature properly.
Since a child cannot survive without the care of others, love is its most important nourishment. The happiness of childhood, the allaying of the child�s many fears and the healthy development of its self-confidence all depend directly upon love.
Nowadays, many children grow up in unhappy homes. If they do not receive proper affection, in later life they will rarely love their parents and, not infrequently, will find it hard to love others. This is very sad.
As children grow older and enter school, their need for support must be met by their teachers. If a teacher not only imparts academic education but also assumes responsibility for preparing students for life, his or her pupils will feel trust and respect and what has been taught will leave an indelible impression on their minds. On the other hand, subjects taught by a teacher who does not show true concern for his or her students� overall well-being will be regarded as temporary and not retained for long.
Similarly, if one is sick and being treated in hospital by a doctor who evinces a warm human feeling, one feels at ease and the doctors� desire to give the best possible care is itself curative, irrespective of the degree of his or her technical skill. On the other hand, if one�s doctor lacks human feeling and displays an unfriendly expression, impatience or casual disregard, one will feel anxious, even if he or she is the most highly qualified doctor and the disease has been correctly diagnosed and the right medication prescribed. Inevitably, patients� feelings make a difference to the quality and completeness of their recovery.
Even when we engage in ordinary conversation in everyday life, if someone speaks with human feeling we enjoy listening, and respond accordingly; the whole conversation becomes interesting, however unimportant the topic may be. On the other hand, if a person speaks coldly or harshly, we feel uneasy and wish for a quick end to the interaction. From the least to the most important event, the affection and respect of others are vital for our happiness.
Recently I met a group of scientists in America who said that the rate of mental illness in their country was quite high-around twelve percent of the population. It became clear during our discussion that the main cause of depression was not a lack of material necessities but a deprivation of the affection of the others.
So, as you can see from everything I have written so far, one thing seems clear to me: whether or not we are consciously aware of it, from the day we are born, the need for human affection is in our very blood. Even if the affection comes from an animal or someone we would normally consider an enemy, both children and adults will naturally gravitate towards it.
I believe that no one is born free from the need for love. And this demonstrates that, although some modern schools of thought seek to do so, human beings cannot be defined as solely physical. No material object, however beautiful or valuable, can make us feel loved, because our deeper identity and true character lie in the subjective nature of the mind.
Developing compassion.
Some of my friends have told me that, while love and compassion are marvelous and good, they are not really very relevant. Our world, they say, is not a place where such beliefs have much influence or power. They claim that anger and hatred are so much a part of human nature that humanity will always be dominated by them. I do not agree.
We humans have existed in our present form for about a hundred-thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are �news�; compassionate activities are so much part of daily life that they are taken for granted and, therefore, largely ignored.
So far I have been discussing mainly the mental benefits of compassion, but it contributes to good physical health as well, According to my personal experience, mental stability and physical well-being are directly related. Without question, anger and agitation make us more susceptible to illness. On the other hand, if the mind is tranquil and occupied with positive thoughts, the body will not easily fall prey to disease.
But of course it is also true that we all have an innate self-centeredness that inhibits our love for others. So, since we desire the true happiness that is brought about by only a calm mind, and since such peace of mind is brought about by only a compassionate attitude, how can we develop this? Obviously, it is not enough for us simply to think about how nice compassion is! We need to make a concerted effort to develop it; we must use all the events of our daily life to transform our thoughts and behavior.
First of all, we must be clear about what we mean by compassion. Many forms of compassionate feeling are mixed with desire and attachment. For instance, the love parents feel of their child is often strongly associated with their own emotional needs, so it is not fully compassionate. Again, in marriage, the love between husband and wife - particularly at the beginning, when each partner still may not know the other�s deeper character very well - depends more on attachment than genuine love. Our desire can be so strong that the person to whom we are attached appears to be good, when in fact he or she is very negative. In addition, we have a tendency to exaggerate small positive qualities. Thus when one partner�s attitude changes, the other partner is often disappointed and his or her attitude changes too. This is an indication that love has been motivated more by personal need than by genuine care for the other individual.
True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively.
Of course, developing this kind of compassion is not at all easy! As a start, let us consider the following facts:
Whether people are beautiful and friendly or unattractive and disruptive, ultimately they are human beings, just like oneself. Like oneself, they want happiness and do not want suffering. Furthermore, their right to overcome suffering and be happy is equal to one�s own. Now, when you recognize that all beings are equal in both their desire for happiness and their right to obtain it, you automatically feel empathy and closeness for them. Through accustoming your mind to this sense of universal altruism, you develop a feeling of responsibility for others: the wish to help them actively overcome their problems. Nor is this wish selective; it applies equally to all. As long as they are human beings experiencing pleasure and pain just as you do, there is no logical basis to discriminate between them or to alter your concern for them if they behave negatively.
Let me emphasize that it is within your power, given patience and time, to develop this kind of compassion. Of course, our self-centeredness, our distinctive attachment to the feeling of an independent, self-existent �I�, works fundamentally to inhibit our compassion. Indeed, true compassion can be experienced only when this type of self- grasping is eliminated. But this does not mean that we cannot start and make progress now.
How can we start.
We should begin by removing the greatest hindrances to compassion: anger and hatred. As we all know, these are extremely powerful emotions and they can overwhelm our entire mind. Nevertheless, they can be controlled. If, however, they are not, these negative emotions will plague us - with no extra effort on their part! - and impede our quest for the happiness of a loving mind.
So as a start, it is useful to investigate whether or not anger is of value. Sometimes, when we are discouraged by a difficult situation, anger does seem helpful, appearing to bring with it more energy, confidence and determination.
Here, though, we must examine our mental state carefully. While itis true that anger brings extra energy, if we explore the nature of this energy, we discover that it is blind: we cannot be sure whether its result will be positive or negative. This is because anger eclipses the best part of our brain: its rationality. So the energy of anger is almost always unreliable. It can cause an immense amount of destructive, unfortunate behavior. Moreover, if anger increases to the extreme, one becomes like a mad person, acting in ways that are as damaging to oneself as they are to others.
It is possible, however, to develop an equally forceful but far more controlled energy with which to handle difficult situations.
This controlled energy comes not only from a compassionate attitude, but also from reason and patience. These are the most powerful antidotes to anger. Unfortunately, many people misjudge these qualities as signs of weakness. I believe the opposite to be true: that they are the true signs of inner strength. Compassion is by nature gentle, peaceful and soft, but it is very powerful. It is those who easily lose their patience who are insecure and unstable. Thus, to me, the arousal of anger is a direct sign of weakness.
So, when a problem first arises, try to remain humble and maintain a sincere attitude and be concerned that the outcome is fair. Of course, others may try to take advantage of you, and if your remaining detached only encourages unjust aggression, adopt a strong stand, This, however, should be done with compassion, and if it is necessary to express your views and take strong countermeasures, do so without anger or ill-intent.
You should realize that even though your opponents appear to be harming you, in the end, their destructive activity will damage only themselves. In order to check your own selfish impulse to retaliate, you should recall your desire to practice compassion and assume responsibility for helping prevent the other person from suffering the consequences of his or her acts.
Thus, because the measures you employ have been calmly chosen, they will be more effective, more accurate and more forceful. Retaliation based on the blind energy of anger seldom hits the target.
Friends and enemies
I must emphasize again that merely thinking that compassion and reason and patience are good will not be enough to develop them. We must wait for difficulties to arise and then attempt to practice them.
And who creates such opportunities? Not our friends, of course, but our enemies. They are the ones who give us the most trouble, So if we truly wish to learn, we should consider enemies to be our best teacher!
For a person who cherishes compassion and love, the practice of tolerance is essential, and for that, an enemy is indispensable. So we should feel grateful to our enemies, for it is they who can best help us develop a tranquil mind! Also, itis often the case in both personal and public life, that with a change in circumstances, enemies become friends.
So anger and hatred are always harmful, and unless we train our minds and work to reduce their negative force, they will continue to disturb us and disrupt our attempts to develop a calm mind. Anger and hatred are our real enemies. These are the forces we most need to confront and defeat, not the temporary �enemies� who appear intermittently throughout life.
Of course, it is natural and right that we all want friends. I often joke that if you really want to be selfish, you should be very altruistic! You should take good care of others, be concerned for their welfare, help them, serve them, make more friends, make more smiles, The result? When you yourself need help, you find plenty of helpers! If, on the other hand, you neglect the happiness of others, in the long term you will be the loser. And is friendship produced through quarrels and anger, jealousy and intense competitiveness? I do not think so. Only affection brings us genuine close friends.
In today�s materialistic society, if you have money and power, you seem to have many friends. But they are not friends of yours; they are the friends of your money and power. When you lose your wealth and influence, you will find it very difficult to track these people down.
The trouble is that when things in the world go well for us, we become confident that we can manage by ourselves and feel we do not need friends, but as our status and health decline, we quickly realize how wrong we were. That is the moment when we learn who is really helpful and who is completely useless. So to prepare for that moment, to make genuine friends who will help us when the need arises, we ourselves must cultivate altruism!
Though sometimes people laugh when I say it, I myself always want more friends. I love smiles. Because of this I have the problem of knowing how to make more friends and how to get more smiles, in particular, genuine smiles. For there are many kinds of smile, such as sarcastic, artificial or diplomatic smiles. Many smiles produce no feeling of satisfaction, and sometimes they can even create suspicion or fear, can�t they? But a genuine smile really gives us a feeling of freshness and is, I believe, unique to human beings. If these are the smiles we want, then we ourselves must create the reasons for them to appear.
Compassion and the world
In conclusion, I would like briefly to expand my thoughts beyond the topic of this short piece and make a wider point: individual happiness can contribute in a profound and effective way to the overall improvement of our entire human community.
Because we all share an identical need for love, it is possible to feel that anybody we meet, in whatever circumstances, is a brother or sister. No matter how new the face or how different the dress and behavior, there is no significant division between us and other people. It is foolish to dwell on external differences, because our basic natures are the same.
Ultimately, humanity is one and this small planet is our only home, If we are to protect this home of ours, each of us needs to experience a vivid sense of universal altruism. It is only this feeling that can remove the self-centered motives that cause people to deceive and misuse one another.
If you have a sincere and open heart, you naturally feel self- worth and confidence, and there is no need to be fearful of others.
I believe that at every level of society - familial, tribal, national and international - the key to a happier and more successful world is the growth of compassion. We do not need to become religious, nor do we need to believe in an ideology. All that is necessary is for each of us to develop our good human qualities.
I try to treat whoever I meet as an old friend. This gives me a genuine feeling of happiness. It is the practice of compassion.
Thursday, April 03, 2008
The Moment is Perfect
"Spiritual practice is not just sitting and meditating. Practice is looking, thinking, touching, drinking, eating, and talking. Every act, every breath, and every step can be practice and can help us to become more ourselves."
From: “The Moment is Perfect”, Thich Nhat Hanh, Shambhala Sun, 2008.
From: “The Moment is Perfect”, Thich Nhat Hanh, Shambhala Sun, 2008.
Monday, March 31, 2008
Slow Down! Live Like a Zen Monk
Today our lives are so full with pressure from work, families, money problems and having to be in two places at the same time, that we give our selves little time to relax and listen to our inner being. We may not even feel part of the planet we live on, traveling through space in our own stress filled bubble, yearning for a different way of life. How can we take control our lives and cope with the stress we suffer in our modern western world with all the complexity of 24/7 lifestyles? Taking inspiration in the way Zen monks live and finding calm, simplicity, concentration and mindfulness in every activity helps. Zen monks devote their lives to being ‘present’ in everything they do, being dedicated to the philosophy of Buddhism and to serving others. (I have taken the following the pages of Leo Babauta's excellent blog "Zenhabits.net" see below).
1. Do one thing at a time.
Zen monks don’t multi-task. Being present in the moment means when you’re pouring water, just pour water. When you’re eating, just eat. When you’re bathing, just bathe. Don’t try to knock off a few tasks while eating or bathing. Zen proverb: “When walking, walk. When eating, eat.”
2. Do it slowly and deliberately.
Take your time, focus on what you are doing and move slowly. Make your actions deliberate, not rushed and random. Enjoy what you are doing. It takes practice, but it helps you focus on the task.
3. Finish what you are doing.
Concentrate your mind completely on the task in hand. Don’t move on to the next task until you’re finished the first task. If, for some reason, you have no choice but to move on to something else, try to at least put away the unfinished task and clean up after yourself. If you prepare a sandwich, don’t start eating it until you’ve cleaned the work top, and washed the utensils used for preparation. Then you can focus completely on eating the sandwich.
4. Try to do less.
A Zen monk doesn’t lead a lazy life: he wakes early and has a day filled with work. However, he doesn’t have an unending task list either — there are certain things he’s going to do today, and no more. If you do less, you can do those things more slowly, more completely and with more concentration. If you fill your day with tasks, you will be rushing from one thing to the next without stopping to think about what you do.
5. Put space between things.
Related to the “Do less” rule, but it’s a way of managing your schedule so that you always have time to complete each task. Don’t schedule things close together; leave room between the things on your schedule. That gives you a more relaxed schedule, and leaves space in case one task takes longer than you planned.
6. Develop rituals.
Zen monks have rituals for many things they do, from eating and cleaning to making tea and meditation. A ‘ritual’ gives something a sense of importance and if it’s important enough to have a ritual, it’s important enough to be given your entire attention, and to be done slowly and correctly, (see the post
1. Do one thing at a time.
Zen monks don’t multi-task. Being present in the moment means when you’re pouring water, just pour water. When you’re eating, just eat. When you’re bathing, just bathe. Don’t try to knock off a few tasks while eating or bathing. Zen proverb: “When walking, walk. When eating, eat.”
2. Do it slowly and deliberately.
Take your time, focus on what you are doing and move slowly. Make your actions deliberate, not rushed and random. Enjoy what you are doing. It takes practice, but it helps you focus on the task.
3. Finish what you are doing.
Concentrate your mind completely on the task in hand. Don’t move on to the next task until you’re finished the first task. If, for some reason, you have no choice but to move on to something else, try to at least put away the unfinished task and clean up after yourself. If you prepare a sandwich, don’t start eating it until you’ve cleaned the work top, and washed the utensils used for preparation. Then you can focus completely on eating the sandwich.
4. Try to do less.
A Zen monk doesn’t lead a lazy life: he wakes early and has a day filled with work. However, he doesn’t have an unending task list either — there are certain things he’s going to do today, and no more. If you do less, you can do those things more slowly, more completely and with more concentration. If you fill your day with tasks, you will be rushing from one thing to the next without stopping to think about what you do.
5. Put space between things.
Related to the “Do less” rule, but it’s a way of managing your schedule so that you always have time to complete each task. Don’t schedule things close together; leave room between the things on your schedule. That gives you a more relaxed schedule, and leaves space in case one task takes longer than you planned.
6. Develop rituals.
Zen monks have rituals for many things they do, from eating and cleaning to making tea and meditation. A ‘ritual’ gives something a sense of importance and if it’s important enough to have a ritual, it’s important enough to be given your entire attention, and to be done slowly and correctly, (see the post
You can create your own rituals, for the preparation of food, for eating, for cleaning, for what you do before you start your work, for what you do when you wake up and before you go to bed, for what you do just before exercise.
7. Designate time for certain things.
There are times in the day of a Zen monk designated for certain activities. A time for getting up, a time for meditation, a time for work, a time for cleaning, a time for eating. This ensures that those things get done regularly. You can designate time for your own activities, whether for work or cleaning or exercise or quiet contemplation. If it’s important enough to do regularly, consider designating a time for it.
8. Devote time to sitting.
Sitting meditation (zazen) is one of the most important parts of a Zen monk’s day. Meditation is really practice for learning to be present in the present. You can devote time for sitting meditation. You can use any activity in the same way, as long as you do it regularly and practice being present.
9. Smile and serve others.
Zen monks spend part of their day in service to others, whether that is for other monks in the monastery or people on the outside world. It teaches them humility, and ensures that their lives are not just selfish, but devoted to others. As a parent, you already spend some time in service to others in your household, and non-parents may already do this too. Smiling (from the heart), and being kind to others can be a great way to improve the lives of those around you. Also consider volunteering for charity work.
10. Make the everyday things you do become meditation.
Aside from sitting meditation (zazen), cooking and cleaning are two of the most exalted parts of a Zen monk’s day. They are both good ways to practice mindfulness, and can be great rituals performed each day. If cooking and cleaning seem like boring chores to you, try doing them as a form of meditation. Put your entire mind into those tasks, concentrate, and do them slowly and completely. It could change your entire day (as well as leave you with a cleaner house).
11. Think about what is necessary.
There is little in a Zen monk’s life that isn’t necessary. He doesn’t have a closet full of shoes, or the latest in trendy clothes. He doesn’t have a refrigerator and cabinets full of junk food. He doesn’t have the latest gadgets, cars, televisions, or iPod. He has basic clothing, basic shelter, basic utensils, basic tools, and the most basic food (they eat simple, vegetarian meals consisting usually of rice, miso soup, vegetables, and pickled vegetables).
12. Live simply.
The corollary of Rule 11 is that if something isn’t necessary, you can probably live without it. And so to live simply is to rid your life of as many of the unnecessary and unessential things as you can, to make room for the essential. Now, what is essential will be different to each person. For me, my family, my writing, my running and my reading are essential. To others, yoga and spending time with close friends might be essential. For others it will be nursing and volunteering and going to church and collecting comic books. There is no law saying what should be essential for you — but you should consider what is most important to your life, and make room for that by eliminating the other less essential things in your life.
7. Designate time for certain things.
There are times in the day of a Zen monk designated for certain activities. A time for getting up, a time for meditation, a time for work, a time for cleaning, a time for eating. This ensures that those things get done regularly. You can designate time for your own activities, whether for work or cleaning or exercise or quiet contemplation. If it’s important enough to do regularly, consider designating a time for it.
8. Devote time to sitting.
Sitting meditation (zazen) is one of the most important parts of a Zen monk’s day. Meditation is really practice for learning to be present in the present. You can devote time for sitting meditation. You can use any activity in the same way, as long as you do it regularly and practice being present.
9. Smile and serve others.
Zen monks spend part of their day in service to others, whether that is for other monks in the monastery or people on the outside world. It teaches them humility, and ensures that their lives are not just selfish, but devoted to others. As a parent, you already spend some time in service to others in your household, and non-parents may already do this too. Smiling (from the heart), and being kind to others can be a great way to improve the lives of those around you. Also consider volunteering for charity work.
10. Make the everyday things you do become meditation.
Aside from sitting meditation (zazen), cooking and cleaning are two of the most exalted parts of a Zen monk’s day. They are both good ways to practice mindfulness, and can be great rituals performed each day. If cooking and cleaning seem like boring chores to you, try doing them as a form of meditation. Put your entire mind into those tasks, concentrate, and do them slowly and completely. It could change your entire day (as well as leave you with a cleaner house).
11. Think about what is necessary.
There is little in a Zen monk’s life that isn’t necessary. He doesn’t have a closet full of shoes, or the latest in trendy clothes. He doesn’t have a refrigerator and cabinets full of junk food. He doesn’t have the latest gadgets, cars, televisions, or iPod. He has basic clothing, basic shelter, basic utensils, basic tools, and the most basic food (they eat simple, vegetarian meals consisting usually of rice, miso soup, vegetables, and pickled vegetables).
12. Live simply.
The corollary of Rule 11 is that if something isn’t necessary, you can probably live without it. And so to live simply is to rid your life of as many of the unnecessary and unessential things as you can, to make room for the essential. Now, what is essential will be different to each person. For me, my family, my writing, my running and my reading are essential. To others, yoga and spending time with close friends might be essential. For others it will be nursing and volunteering and going to church and collecting comic books. There is no law saying what should be essential for you — but you should consider what is most important to your life, and make room for that by eliminating the other less essential things in your life.
(For more of Leo Babauta writing please visit http://zenhabits.net/).
Thursday, February 14, 2008
Drink Your Tea Slowly
Drink your tea slowly and reverently,
as if it is the axis
on which the world earth revolves
– slowly, evenly, without
rushing toward the future;
Live the actual moment.
Only this moment is life.
~Thich Nhat Hanh
as if it is the axis
on which the world earth revolves
– slowly, evenly, without
rushing toward the future;
Live the actual moment.
Only this moment is life.
~Thich Nhat Hanh
The following is taken from the Community of Interbeing Manual of Practice
1.9 The Tea Ceremony (please visit http://www.interbeing.org.uk/ and follow the links to manual of practice and "Tea Ceremony). The tea ceremony is not only a meditive practive for invited guests, I practice a stripped down version on my own as part of my meditation practice.
The tradition of tasting tea originated in China in about the 8th century and was brought to Japan by Zen Buddhists priests at the end of the Heian Period (12th century), who used it to prevent drowsiness during their long hours of meditation. The popularity of tea-drinking among the people began in the early 14th century.
A Zen priest named Sen Rikyu (1521-1591) established the tea ceremony in present form under the protection of a powerful lord, Toyotomi Hideyoshi (1537-1598). Sen Rikyu had the idea of "Wa Kei Sei Jaku" as the essential ideals of the tea ceremony. This is the embodiment of the Japanese people's intuitive striving for the recognition of true beauty in plainness and simplicity. Such terms as calmness, rusticity, gracefulness, or the phrase "aestheticism of austere simplicity" may help to define the true spirit of the tea ceremony.
The Tea Meditation or Ceremony offers a wonderful chance for the community to come together in a spirit of joy and mindfulness. Several variants of this ceremony have been developed over time including ‘lemonade meditation’ for children and informal tea meditation where many of the formalities listed here are left out. It is a good idea to give advanced notice of a tea meditation so that participants can come prepared with contributions, bring musical instruments etc. Also, contributions from groups of people may need to be practised in advance.
The form of the tea meditation as described here is a very beautiful ceremony which has proved the highlight of many a retreat or Day of Mindfulness. The essential ingredients are joy, mindfulness and the deep reverence of each other’s company. Conforming to the detail of the ceremony helps support this practice. All parts of the ceremony are conducted slowly and with deep awareness of everyone in attendance. We are encouraged to breathe and dwell in the present moment, not worrying about ‘the next stage’ of proceedings. This in itself is a very deep practice.
The Tea Ceremony
The hosts for the Tea Ceremony will need to come together as a team well in advance. They will need to prepare the tea and biscuits, the meditation room and themselves in mindfulness in order to welcome their honoured guests.
Hosts:
Tea Master, Bell Master, Incense Offerer, Tea Offerer (who offers tea to the Buddha), Tea Servers (depending on numbers, usually two are needed), Assistant Tea Servers (one for each Tea Server)
Items needed: Incense, candles, matches, small bell, large bell, napkins (leaves can be used), biscuits, tea and teapots, milk/sugar/spoon, trays, plate with flower, tea and biscuit for offering to the Buddha
Welcoming the Guests
The hosts for the tea meditation stand in two rows each side of the entry door and bow individually to each guest as they enter the meditation room. The guests pass between the hosts and sit in sequence round the room facing inward, ushered to their cushions by the tea assistants. Whilst seated everyone enjoys sitting meditation, following their breath in silence.
Once everyone has been welcomed into the room the hosts take their seats. The bell master wakes-up and invites the small bell to signal to people to stand up, everyone facing the altar.
Incense Offering
The Tea Master goes to the altar, and the Incense Offerer walks mindfully to the altar and lights incense. After bowing to each other the Incense Offerer passes the incense to the Tea Master and stands to his/her side.
The Bell Master invites the large bell three times. The Tea Master chants the incense offering before passing incense to the Incense Offerer who places it at the altar. Bowing to the Buddha (or a shorter form of prostration) is now conducted. The Tea Master now turns to face the community and welcomes everyone to the Tea Ceremony. “A lotus to you, all Buddhas to be !”.The small bell is invited and everyone sits down.
Offering for the Buddha
A Tea Server mindfully pours tea into a cup to offer to the Buddha and holds the decorated plate/tray with tea and biscuit for offering at head level. The Tea Offerer walks mindfully to the Tea Server bows, takes the plate and walks mindfully to the Tea Master.
The Tea Master stands up, bows, takes the Buddha’s plate. Then he/she mindfully walks to the altar, bows, kneels and places the plate on the altar. The Bell Master invites the bell as the plate is placed on the altar. The Tea Offerer and Tea Master return to their cushions and bow to each other before sitting down.
Serving the Guests
The Tea Servers now pass the tray of biscuits. The Tea Servers first offer the biscuit tray to their assistants. Smiling and offering a lotus in gratitude, the assistant mindfully takes a biscuit and napkin, places them on the floor, then takes the tray. The assistant now offers a biscuit back to the Tea Server. The tray is then offered to the next person sitting to the side of the assistant. Each person takes a biscuit as described above before taking the tray and offering to the next person in the circle.
While the biscuits are passed, the Tea Servers pour the tea (filling as many cups as there are people present). When the trays for biscuits are returned the trays with tea cups are passed around the circle and received just like the biscuits. A small jug of milk and sugar bowl can be present for people who like milk and/or sugar in their tea.
Invitation to share
Once the empty trays are returned the Tea Master offers a gatha on enjoying tea and biscuits and invites everyone to enjoy their tea and biscuit. After a short while to enjoy tea in silence (eg 5 minutes) the Tea Master invites people to share songs, poems, experiences etc.
Ending the ceremony
The Bell Master should announce when there are five minutes left before the end of the ceremony. The Tea Ceremony ends with three small bells (i) to all stand up, (ii) to bow to each other, (iii) to bow to the altar. The hosts then go to the door first and bow to guests as they leave slowly and mindfully.
Thursday, February 07, 2008
Year of the Rat
The Rat (Chinese:é¼ ), is the first of the 12-year cycle of animals which appear in the Chinese zodiac and is regarded as the protector and bringer of material prosperity. Being the first sign of the Chinese zodiacs, rats are considered leaders, pioneers and conquerors. They are charming, passionate, charismatic, practical and hardworking. Rat people are endowed with great leadership skills and are the most highly organized, meticulous, and systematic of the twelve signs. Rats are intelligent and cunning at the same time, rats are highly ambitious and strong-willed people who are keen and unapologetic promoters of their own agendas, which often include money and power. They are energetic and versatile and can usually find their way around obstacles, and adapt to various environments easily. A rat's natural charm and sharp demeanor make it an appealing friend for almost anyone, but rats are usually highly exclusive and selective when choosing friends and so often have only a few very close friends whom they trust.
Overlaid on the Chinese zodiac are the five elements (Wood, Fire, Earth, Metal and Water), the 2008 rat is an earth rat and people born in an Earth Rat year are said to be logical realists, shrewd, charming, ambitious, and inventive.
Monday, January 28, 2008
Polishing the Mirror.
There are times in our life when we are reluctant to face new challenges because our mind has become so full of doubt, finding our inner potential becomes difficult. Nichiren Dishonin used the analogy of a mirror to explain how we can dispel our illusion and replace it with new awareness.
"When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind clouded by the illusions of innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of all phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night"
There is no difference between a Buddha and an ordinary being because of our inate Buddha nature, therefore we all have the ability to change our lives and some times it only needs small changes to change the negative into the positive.
"When deluded, one is called an ordinary being, but when enlightened, one is called a Buddha. This is similar to a tarnished mirror that will shine like a jewel when polished. A mind clouded by the illusions of innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of all phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night"
There is no difference between a Buddha and an ordinary being because of our inate Buddha nature, therefore we all have the ability to change our lives and some times it only needs small changes to change the negative into the positive.
Tuesday, January 22, 2008
Spring, Summer, Autumn and Winter
I am not sure how many I have seen this film but every time I see it, it is like seeing the film for the first time. Spring, Summer, Autumn, Winter follows the story of two Buddhist monks, a Master and his young student who live in a small temple that floats on a lake in the mountains some where in Korea surrounded by a forest. The monks have to row ashore in a boat and seem to spend most of their time roaming through the forest collecting herbs for medicine, observing nature and learning deep and meaningful lessons about life.
The seasons are analogous to the different stages we pass through as we grow. In springtime the young monk is a 5-year-old boy growing up and discovering the world. The summer represents the teenager discovering latent sexual urges. Autumn represents the 30 year old man having committed murder and in trouble with the law. Winter our man is in his mid-life whose innocence has been corrupted. After paying for his sins over the course of many years, the monk finds inner peace and is reborn.
The film is superbly shot and the scenery stunning complemented by a very moving soundtrack the combination make this film a joy to watch, and its story is rich with messages about forgiveness and inner peace.
The Film Stars:
Oh Young-Su,
Lom Ki-Duk,
Kim Young-Min,
Seo Jae-Kyunc,
Ha Yeo-Jin
And is directed by:
Kim Ki-Duk
Sony distributed the film and there is an exclent website at:
Friday, December 28, 2007
The Tiger Monks of Wat Pa Luangta Bua
The Story of Phra Acharn Chan is the abbot of the “Tiger Temple” began 27 years ago when a doctor diagnosed him with leukemia and told him he had a very short time to live. Phra Acharn Chan’s response then was "Okay, I'm good luck because you and everybody in the world doesn't know when you are going to die but I know by myself I am going to die soon, so I have to do the good thing very quickly,"and become a monk. Later, Phra Acharn Chan became abbot at the monastery.
As civilization invaded rural Thailand, the wildlife drifted into this sanctuary. First there were birds, then wild boars wounded by local hunters. Eventually, the abbot says, the boars trusted him to care for them. Then they wandered off, only to return months later in even greater numbers. After the boar, it was a wounded tiger, and then villagers brought him another. There are now more than 15 tigers. These five-month-old cubs were born at the monastery. Dr. Somchai Visamong-Kolchai, the monastery, says the abbot cares for the animals as he would for humans because of a basic principle of Buddhism reincarnation.
“We believe that the tiger here used to be the monk, used to be our friend, our family, brother, sister.. And we or the abbot or the monks inside the tiger temple used to be the tigers. So, we are the same mind and spirit even if different in body, in shape, in form. In other words, whether animal or human, is not important. It is the spirit within the body that counts. If you have a power of love, a power of happiness in your mind, you can do everything. If the monks at the monastery do not take care of the tigers that may have been humans in their previous lives, the monks could be reincarnated themselves as an animal.
http://www.tigertemple.org/Eng/index.php
There is also a good website with a short film at:
http://www.pbs.org/wnet/religionandethics/week833/feature.html#
Thursday, December 20, 2007
Thousand-Hand Guan Yin
I first saw the dance “Thousand hands of Guan Yin”, (Kwan Yin) during the Chinese spring festival 2005. The dance took me completely by surprise and I was so impressed by the grace and beauty of the dance I cried. I did not know then that all the dancers where deaf and dumb and from the China's Disabled People's Performing Art Troupe who have a website at:
The lead dancer is Tai Lihua, Tai only became aware that she was deaf at the age of 5. She had been playing a game of tag with her friends. But when it came her turn to be blindfolded and chase the other children, Tai suddenly realized she was unable to do so. She got scared and couldn't stop crying.
The little girl had actually lost her hearing at age 2, when she had a high fever.
How she became a dancer was a direct result of her enrollment at age 7 in a school for children with disabilities. There she met a teacher who would tap her heels rhythmically on the floor to communicate with the children, since they could feel the vibrations.
Tai's father, seeing how inapt his daughter was at the "tapping" form of communication, bought the child some dancing shoes. Tai says "The shoes gave me an ability to express myself without words".
Please Visit:
Saturday, November 24, 2007
Dewdrops on a Lotus Leaf
This excerpt from Dewdrops on a Lotus Leaf is largely taken from the translator's introduction:
Dewdrops on a Lotus Leaf, (Hachisu no Tsuyu) was the first edition of Japan's most popular and beloved Zen poet Ryokan, compiled by the nun Teishin. Ryokan was born in 1758 in the remote and snowy province of Echigo, located in northern Honshu, bordering the Sea of Japan. His father was the village headman and a haiku poet of some note, and Ryokan received a thorough education in the classics of China and Japan. Shy and studious as a boy, Ryokan was the local Don Juan for a brief period in his youth. Following a spiritual crisis around the age of twenty, however, he renounced his patrimony and entered a Zen monastery.
In 1780 Ryokan became the disciple of Kokusen, the top Soto Zen roshi of the period, and accompanied that master to Entsu-ji in Tamashima. Ryokan trained diligently at that lovely little monastery until Kokusen's death in 1791. Even though he had received formal sanction as Kokusen's Dharma heir, Ryokan spurned all invitations to head up his own temple and embarked instead on a long pilgrimage, wandering all over Japan during the next decade.
In his early forties, Ryokan drifted back to his native place, and he remained there the rest of his days, living quietly in mountain hermitages. He supported himself by begging, sharing his food with birds and beasts, and spent his time doing Zen meditation, gazing at the moon, playing games with the local children and geisha, visiting friends, drinking rice wine with farmers, dancing at festivals, and composing poems brushed in exquisite calligraphy.
A close friend of Ryokan wrote:
When Ryokan visits it is as if spring had come on a dark winter's day. His character is pure and he is free of duplicity and guile. Ryokan resembles one of the immortals of ancient literature and religion. He radiates warmth and compassion. He never gets angry, and will not listen to criticism of others. Mere contact with him brings out the best in people.
Dewdrops on a Lotus Leaf, (Hachisu no Tsuyu) was the first edition of Japan's most popular and beloved Zen poet Ryokan, compiled by the nun Teishin. Ryokan was born in 1758 in the remote and snowy province of Echigo, located in northern Honshu, bordering the Sea of Japan. His father was the village headman and a haiku poet of some note, and Ryokan received a thorough education in the classics of China and Japan. Shy and studious as a boy, Ryokan was the local Don Juan for a brief period in his youth. Following a spiritual crisis around the age of twenty, however, he renounced his patrimony and entered a Zen monastery.
In 1780 Ryokan became the disciple of Kokusen, the top Soto Zen roshi of the period, and accompanied that master to Entsu-ji in Tamashima. Ryokan trained diligently at that lovely little monastery until Kokusen's death in 1791. Even though he had received formal sanction as Kokusen's Dharma heir, Ryokan spurned all invitations to head up his own temple and embarked instead on a long pilgrimage, wandering all over Japan during the next decade.
In his early forties, Ryokan drifted back to his native place, and he remained there the rest of his days, living quietly in mountain hermitages. He supported himself by begging, sharing his food with birds and beasts, and spent his time doing Zen meditation, gazing at the moon, playing games with the local children and geisha, visiting friends, drinking rice wine with farmers, dancing at festivals, and composing poems brushed in exquisite calligraphy.
A close friend of Ryokan wrote:
When Ryokan visits it is as if spring had come on a dark winter's day. His character is pure and he is free of duplicity and guile. Ryokan resembles one of the immortals of ancient literature and religion. He radiates warmth and compassion. He never gets angry, and will not listen to criticism of others. Mere contact with him brings out the best in people.
Once a relative of Ryokan's asked him to speak to his delinquent son. Ryokan came to visit the family home but did not say a word of admonition to the boy. He stayed the night and prepared to leave the following morning. As the wayward boy was helping tie Ryokan's straw sandals, he felt a warm drop of water on his shoulder. Glancing up, the boy saw Ryokan, with eyes full of tears, looking down at him. Ryokan departed silently, but the boy soon mended his ways.
The samurai lord of the local domain heard of Ryokan's reputation as a worthy Zen monk and wanted to construct a temple and install Ryokan as abbot. The lord went to visit the monk at Gogo-an, Ryokan's hermitage on Mount Kugami, but he was out gathering flowers, and the party waited patiently until Ryôkan returned with a bowl full of fragrant blossoms. The lord made his request, but Ryokan remained silent, Then he brushed a haiku on a piece of paper and handed it to the lord:
The wind gives me
Enough fallen leaves
To make a fire
Enough fallen leaves
To make a fire
The lord nodded in acknowledgment and returned to his castle.
Once, after the long winter confinement, Ryokan visited the village barber to have his shaggy head of hair shaved off. The barber cut one side but then demanded a ransom to finish the job: a sample of Ryokan's calligraphy. Ryokan brushed the name of a Shinto god, a kind of calligraphy that served as a good-luck charm. Pleased that he had outwitted the monk, the barber had the calligraphy mounted and displayed it in his alcove. A visitor remarked to the barber one day, "You know, there is a character missing from the god's name."
Such an omission negates the calligraphy's effect as a talisman, and the barber confronted Ryokan. Ryokan scolded him good-naturedly for his greed: "You short-changed me, so I short-changed you. That kind old lady down the road always gives me extra bean cake, so the calligraphy I gave her has an extra character in it!"
Ryokan wrote thousands of poems and poem-letters, both Chinese and Japanese style, and scattered them about. These were treasured by the local folk and later lovingly studied and collected by scholars. The first edition of Ryokan's poems, titled Hachisu no Tsuyu ("Dewdrops on a Lotus Leaf") and compiled by Teishin, appeared in 1835. Expanded collections of Ryokan's work have continued to be published over the years, and he is likely Japan's most popular and beloved Zen poet. As mentioned in the tale above, Ryokan's delightful brushwork, totally unaffected and free-flowing, is also highly esteemed, and Ryokan is venerated as one of the greatest calligraphers of all time in East Asia.
The practice of Zen and the appreciation of Zen art is now universal, and Ryokan's life and spirit speak to lovers of poetry, religion, and beauty everywhere. The selection of poems presented here reflects the range and depth of Ryokan's Zen vision. He focused on "things deep inside the heart," and his poems cover the spectrum of human experience: joy and sadness, pleasure and pain, enlightenment and illusion, love and loneliness, man and nature. Like those of his counterpart Cold Mountain (Han-shan), the legendary Zen poet of T'ang China, Ryokan's poems reveal the full, rich texture of Zen.
Good friends and excellent teachers—Stick close to them!
Wealth and power are fleeting dreams
But wise words perfume the world for ages.
Wealth and power are fleeting dreams
But wise words perfume the world for ages.
Dewdrops on a Lotus Leaf is published by Shambhala Publications, for further information please visit:
Tuesday, November 13, 2007
The Health Benifits of Tai Chi 1. Asthma
Question from Jill:
Hi Cloud, Can Taichi help asthmatics, which I am, and panics, When I used to go to a church that did healing all the healers would be in a room doing tai chi, before doing healing.
Answer:
Thank you for your message. Yes, Tai Chi can help asthma sufferers and help with panic attacks. Qigong and its sister Tai Chi has been a cornerstone for traditional Chinese medicine for over 2000 years. It is possible that your healers use the same principles as does practitioners of Qigong and of Ayurvedic medicine from India. Tai Chi, (and Yoga), combines three major components, movement, meditation, and deep breathing; each is beneficial to the individual in a number of ways.
Movement - In Tai Chi all the major muscle groups and joints are exercised with the slow, gentle movements in tai chi improving balance, agility, strength, flexibility, stamina, muscle tone, and coordination. It is a low-impact, weight-bearing exercise strengthens bones and can slow bone loss, thus preventing the development of osteoporosis.
Meditation - Research shows that meditation soothes the mind, enhances concentration, reduces anxiety, and lowers blood pressure and heart rate.
Deep breathing - The combination of deep breathing and movement increases chest expansion and encourages greater air flow, an increased amount stale air and toxins is exhaled from the lungs allowing an increased inhalation of fresh air. The lung capacity is increased by stretching the intercostal muscles involved in breathing and releasing tension. It also enhances blood circulation to the brain, which boosts mental alertness. At the same time, the entire body is supplied with fresh oxygen and nutrients. The deep breathing of tai chi regulates the respiratory system, helping to treat respiratory ailments such as asthma, bronchitis, and emphysema.
Hi Cloud, Can Taichi help asthmatics, which I am, and panics, When I used to go to a church that did healing all the healers would be in a room doing tai chi, before doing healing.
Answer:
Thank you for your message. Yes, Tai Chi can help asthma sufferers and help with panic attacks. Qigong and its sister Tai Chi has been a cornerstone for traditional Chinese medicine for over 2000 years. It is possible that your healers use the same principles as does practitioners of Qigong and of Ayurvedic medicine from India. Tai Chi, (and Yoga), combines three major components, movement, meditation, and deep breathing; each is beneficial to the individual in a number of ways.
Movement - In Tai Chi all the major muscle groups and joints are exercised with the slow, gentle movements in tai chi improving balance, agility, strength, flexibility, stamina, muscle tone, and coordination. It is a low-impact, weight-bearing exercise strengthens bones and can slow bone loss, thus preventing the development of osteoporosis.
Meditation - Research shows that meditation soothes the mind, enhances concentration, reduces anxiety, and lowers blood pressure and heart rate.
Deep breathing - The combination of deep breathing and movement increases chest expansion and encourages greater air flow, an increased amount stale air and toxins is exhaled from the lungs allowing an increased inhalation of fresh air. The lung capacity is increased by stretching the intercostal muscles involved in breathing and releasing tension. It also enhances blood circulation to the brain, which boosts mental alertness. At the same time, the entire body is supplied with fresh oxygen and nutrients. The deep breathing of tai chi regulates the respiratory system, helping to treat respiratory ailments such as asthma, bronchitis, and emphysema.
Thursday, November 08, 2007
Healing the Wounds
Thich Nhat Hanh in Ho Chi Minh city, leading Vietnamese monks in a Buddhist ceremony to heal the wounds of the Vietnam war 40 years ago.It has been estimated that over 1.4 million military personnel were killed in the Vietnam war, of which 6% were members of the United States armed forces. The estimates of civilian fatalities range from 2 to 5.1 million. Many of Thich Nhat Hanh's friends, family and disciples where killed during the war in Vietnam by both the guerillas and the Americans. Ben Tre, a city of three hundred thousand people, was bombed to destruction by the Americans after a number of guerillas entered the city and tried to shoot down American aircraft.
It was not only the people of Vietnam who suffered during the war. The young American soldier who was sent to Vietnam in order to kill and be killed also suffered, and that suffering continues today. It is not just the family but the nation that suffers in the end. War is War. It is misunderstanding and fear that lies at the foundation of the suffering and it is only by overcoming that fear and misunderstanding that one is able to heal the wounds and forgive.
Thich Nhat Hanh was abel to understand the nature of the suffering. Born central Vietnam in 1926 he became a monk at the age of 16. In the early 60’s he founded the School of Youth Social Service, (SYSS). The SYSS based its work on the Buddhist principles of non-violence and compassionate action. The organization rebuilt bombed villages, set up schools and medical centers, resettled homeless families, and organized agricultural cooperatives. He was banned from returning to Vietnam in 1966 after visiting the USA and Europe. He persuaded Martin Luther King, Jr. to oppose the Vietnam War publicly in America, and so helped to galvanize the peace movement. The following year, Martin Luther King nominated him for the Nobel Peace Prize. Today Thich Nhat Hanh is one of the best known and most respected Zen masters in the world today, a poet, and peace and human rights activist.
"True peace is always possible, yet it requires strength and practice, particularly in times of great difficulty. To some, peace and nonviolence are synonymous with passivity and weakness. In truth, practicing peace and nonviolence is far from passive. To practice peace, to make peace alive in us, is to actively cultivate understanding, love, and compassion, even in the face of misperception and conflict. Practicing peace, especially in times of war, requires courage."
This weekend, on the 11th hour of the 11th day of the 11th month we in the UK remember the soldiers that fell in two world wars and all the other conflicts that have claimed countless sons’s, fathers, brothers, husbands and lovers. All good men who fought for “King and country”, but also, lets not forget the countless numbers of civilians on all sides who where killed in the “Name of Freedom”, the innocent ones caught up in the conflict over which they had no control. Let us learn from Thich Nhat Hanh and remember that and it is only by overcoming our fear and misunderstanding that will help us to heal our wounds and forgive.
Thursday, October 25, 2007
Quotes from Daisaku Ikeda
Life is the blossoming of flowers in the spring,
the ripening of fruit in the fall,
the rhythm of the earth and of nature.
Life is the cry of cicadas signaling the end of summer,
migratory birds winging south in a transparent autumn sky,
fish frolicking in a stream.
Life is the joy beautiful music instills in us,
the thrilling sight of a mountain peak reddened by the rising sun,
the myriad combinations and permutations of visible and invisible phenomena.
Life is all things.
________________________
As long as we are human, we are destined to make mistakes.
We all fall prey to flawed beliefs and views.
What separates a forward-looking person from an intransigent one,
a virtuous person from a malevolent one, however,
is whether one can candidly admit to ones mistakes
and take bold steps to redress them.
Daisaku Ikeda
Monday, October 08, 2007
In a Burmese Garden
Photograph by Alfred Molon (www.molol.de)
In a Burmese Garden
Under an ancient Buddha's Gaze-
white hibiscus
a blaze of bougainvillea
and majestic moths play.
The geckos are calling
above teak slats of the
monastery
and banana trees wave
their giant sleeves
in the hot wind
I have my fill
to stand with them-
my tall friends in the garden,
to praise the last ember of sunset
while the rats run free
and the stars cavort
in the skies
beyond Your laughing eyes.
Ayya Medhanandi (From "Tomorrow's Moon," 2005 Aruna publications)
Like
Although
The body of an executed monk floating in the water.
(Picture taken from the Evening Standard web site
http://www.thisislondon.co.uk/
So where do they go from here? In his teaching on the Four Noble Truths the Buddha reminds us that:
1. Life means suffering. To live means to suffer, human nature is not perfect and neither is the world we live in. During our lifetime we have to endure physical suffering, pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression.
2. The origin of suffering is attachment, attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas.
The natural law of cause and effect is called Karma. There is no higher instance, no judgement, no divine intervention, and no gods that steer man's destiny, but only the law of karma itself, which works on a global time frame. Deeds yield consequences either in the next second, in the next hour, day, month, year, decade, or even in the next lifetime, or in another distant lifetime. This applies to all of us monks, laypeople, and generals alike, but for as long as the Generals feed their delusion, greed, and aversion, they will generate bad karma.
Thich Nath Hanh, wrote in the Five Mindfulness Trainings, that we should be “aware of the suffering caused by the destruction of life”. We should be committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. We should be determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.
Thich Nath Hanh recently gave an interesting interview to Time magazine regarding Burma and about the issues regarding Global warming I have included the link below:
http://www.plumvillage.org/HTML/pressrelease/time_alreadyasuccess.html
Chapter 10 of the Dhammapada is a verse on Violence which we should all remember.
10. Violence
All beings tremble before violence.
All fear death.
All love life.
See yourself in other.
Then whom can you hurt?
What harm can you do?
He who seeks happiness
By hurting those who seek happiness
Will never find happiness.
For your brother is like you.
He wants to be happy.
Never harm him
And when you leave this life
You too will find happiness.
Never speak harsh words
For they will rebound upon you.
Angry words hurt
And the hurt rebounds.
Like a broken gong
Be still, and silent.
Know the stillness of freedom
Where there is no more striving.
Like herdsmen driving their cows into the fields,
Old age and death will drive you before them.
But the fool in his mischief forgets
And he lights the fire
Wherein one day he must burn.
He who harms the harmless
Or hurts the innocent,
Ten times shall he fall -
Into torment or infirmity,
Injury or disease or madness,
Persecution or fearful accusation,
Loss of family, loss of fortune.
Fire from heaven shall strike his house
And when his body has been struck down,
He shall rise in hell.
He who goes naked,
With matted hair, mud bespattered,
Who fasts and sleeps on the ground
And smears his body with ashes
And sits in endless meditation -
So long as he is not free from doubts,
He will not find freedom.
But he who lives purely and self-assured,
In quietness and virtue,
Who is without harm or hurt or blame,
Even if he wears fine clothes,
So long as he also has faith,
He is a true seeker.
A noble horse rarely
Feels the touch of the whip.
Who is there in this world as blameless?
Then like a noble horse
Smart under the whip.
Burn and be swift.
Believe, meditate, see.
Be harmless, be blameless.
Awake to the dharma.
And from all sorrows free yourself.
The farmer channels water to his land.
The fletcher whittles his arrows.
The carpenter turns his wood.
And the wise man masters himself.
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