Back in Boulder there was a lady whom [Chogyam Trungpa] Rinpoche loved very much. There was also a young man who had never slept with a woman. Both of these people were very close students of Rinpoche. In talking, Rinpoche expressed his interest in having this young man's first sexual encounter be a very positive one. It seemed to me quite normal when he proposed that his own consort spend the night with the young man. So it was arranged and came to pass. The following day I went to Rinpoche's bedroom to find him sitting on the edge of the bed, his head hung down. Sensing he might be sick, I inquired gently if everything was all right. I put my hand on his shoulder and his body lacked any energy or vitality. I looked into his face and saw that he had been crying, tears still rolling silently down his cheeks. Very concerned, I asked him what was the matter. he turned his deep brown water eyes upon me and quietly said, "They spent the night together."

"But, Sir," I said in mild protest, "you set it up like that." He did not answer, but the tears continued. I managed to get him dressed, his body limp and unresponsive. He would not eat or drink. It was all tears. I called Michael Root, who lived close by, and explained that Rinpoche seemed brokenhearted and that I could not understand why, since he himself had suggested the rendezvous. Acting upon Michael's suggestion I drove Rinpoche over to Michael's house where we finally managed to give him a warm bath, washing his back with a sponge. Rinpoche still would not eat or even have his usual glass of sake.

Following a phone call Michael reported that the young couple had arrived back at the Court. Hearing that, Rinpoche perked up and said, "We must welcome them." Life returned to his body. He drank his waiting glass of sake and we drove back to the Court to prepare a welcoming meal. Rinpoche played the kind and gracious host to his lover and the young man. I did not fully realize at the time his enormous pain. In an act of compassion and kindness he gave up someone with whom he was truly in love to benefit another person. The fact was that he loved both of them and for their happiness unhesitatingly took upon himself the resulting pain.

- from The Mahasiddha and His Idiot Servant by John Riley Perks

Ohio executes inmate using single-drug method
His last words, according to Department of Rehabilitation and Correction spokeswoman Julie Walburn, were: "[..]My father, now I'm being paroled to heaven," Biros said, according to Walburn. "I will now spend all of my holidays with my lord and savior, Jesus Christ. Peace be with you all. Amen."

http://www.cnn.com/2009/CRIME/12/08/ohio.execution/index.html

This is a common trend I've noticed among those doing time for heinous crimes: the get-out-of-karma card. What do Buddhists think of this? Disavowing the consequences of one's actions is a doctrine of Christianity specifically, but I have seen the trend mirrored in traditions of Buddhism. For example, purification rites used to undo negative karma.

With the rise of Buddhism chaplins in the prison system, will we one day hear a convicted murderer say, "I've done my Tantra practices and will spend my next rebirth in the glorious heavens of Amitabha!"

Okay, so this is my second try at Zazen, my goal was 10minutes, but I could only stand 8 :(

I was okay at first, but I started to become very frustrated and I really just wanted to scream, but I tried my best..

Has anyone else had this experience? It was pretty bad... I couldn't take it after 8 minutes.

I'm suppose to go do 40minutes of Zazen this weekend, I'm starting to think I won't be able to stand it, can anyone give me a tip? Lol

" Piyadasi, King of Magadha, saluting the Sangha and wishing them good health and happiness, speaks thus:[36] You know, reverend sirs, how great my faith in the Buddha, the Dhamma and Sangha is. Whatever, reverend sirs, has been spoken by Lord Buddha, all that is well-spoken.[37] I consider it proper, reverend sirs, to advise on how the good Dhamma should last long.

These Dhamma texts -- Extracts from the Discipline, the Noble Way of Life, the Fears to Come, the Poem on the Silent Sage, the Discourse on the Pure Life, Upatisa's Questions, and the Advice to Rahula which was spoken by the Buddha concerning false speech -- these Dhamma texts, reverend sirs, I desire that all the monks and nuns may constantly listen to and remember.[38] Likewise the laymen and laywomen. I have had this written that you may know my intentions. "

If you want to read some edicts from King Ashoka they're available here:

http://www.cs.colostate.edu/~malaiya/ashoka.html

I'm new to the practice of Zen, I'd like to know some opinions and maybe speak to others who participate in zazen.

can someone practice both Theravada and Zen?
I see the conflict there, Zen treats enlightenment as sudden
Theravada have their own views
Does anyone do this or know anyone who does this? I really can't decide between the two.

until red cottage cheese spatters my face.
And I would enjoy it too.

But I choose not to do that.
And I choose to fight anger and self cherishing.

But even if I stop the story line, it still leaves me with the emotions.
Seems like they have to have their day before they will subside.

Any way to get rid of these emotions?

One really good thing about the Internet is that videos like this, which were exceedingly rare before, are now readily available to so many.

That when I get a cell phone camera or a scanner or something, that I will share my artwork, though, that is Basil Wolverton.

Someone make some art, don't rush it. For "Bob"'s Sake,

My Karma Ran Over My Dogma!

Dealing With Difficult People







It is not unusual to find difficult people in this world. Everywhere, at work, at home, from every type of person, old, young, rich, or poor, there may stubborn, closed-minded, or easily angered people. Often they are critical of others and yourself and are difficult to communicate or deal with. First of all, there is nothing wrong with having difficult people. Even monks, nuns and the Buddha faced such people in their lives and we still do, everyone must face these types of people no matter who you are. There is a famous story of such an encounter between the Buddha and a ‘difficult person’ named Akkosina.



Akkosina’s name means “Not Getting Angry” but he was the exact opposite of his name. Akkosina was easily angered and was always angry about something or someone. When he heard that the Buddha did not get angry with anyone he immediately decided to visit him. He went up to the Buddha and scolded him for all sorts of things, insulting him and calling him awful names. At the end of this angry speech, the Buddha asked this man if he had any friends or relatives. “Yes.” Akokosina replied. “When you visit them, do you take them gifts?” the Buddha asked. “Of course, I always bring them gifts.” The angry man replied. “Then what happens if they don’t accept your gifts?” The Buddha asked. “Well I take them home and enjoy them with my own family” “And likewise,” said the Buddha, “You have brought me a gift here today that I do not accept, and so you may take that gift home to your family.” And so with patience, wit and loving friendliness, did the Buddha teach about how we react and accept the “gift” of angry words.



If we respond to insults, gossip, angry speech in general with mindfulness and loving friendliness, we are able to with patience take a better perspective of the situation. If you respond with anger, you will not hear the message behind the words. Perhaps the person is pointing out something you need to hear. Perhaps you need to point out something they need to hear as well and it must be done with a clear heart and mind. The Buddha said:



“In a Controversy the instant we feel anger, we have already ceased striving for the truth and have begun striving for ourselves.”



The wisdom of this quote is that it shows that with anger our discussions become selfish and we are unable to express the loving friendliness helps solve life’s difficulties. The method to solve these difficulties is through patient honesty. We must not allow the difficult people to assume victory, this requires patience and the ability to explain your side of the argument through truthful and friendly disagreement. You must not change your opinion or actions in a negative way to deal with someone who is critical or angry. Do not add fuel to the fire of the argument when dealing with people who speak unwholesomely, are stubborn, who gossip, or have a quick temper. Instead speak words of wisdom and explain that the path they travel is incorrect, and that the eight fold path is a wise journey to take. Human beings are emotional creatures, the oldest instincts we have are emotional, that is why we easily are influenced by our emotions. We therefore must evolve our mind to overcome these ancient responses so that we too do not become difficult when we deal with friends, family, or strangers.



“The wise who control their body, who control their tongue, who control their mind, are indeed well controlled.”



So with those words of the Buddha I urge you to go and act well with dilligient love and friendliness so that all who know you may also be lit with the candle of kindness. As the Buddha said:



“Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened, Happiness never decreases by being shared.”



With Metta, will all obstacles be overcome.

Rev G Medhankara and Lasith Witharana

And you also,

I set free.

A Dog With Buddha-Nature.

It also has a link to buy my book on Amazon, which I will also link to here

(I hope this is alright to post--I didn't see anything mentioned of it in the userinfo)

I'm a lurker on most communities on LJ, as I'm usually busy offline. However, animism is a major part of my practice, which includes archetypal and totemic energies of animals, as well as other elements in nature. I write about it in my blog Dimension Bomb (which is in need of updating).

Part of that involves working with objects scavenged from nature, as well as old antiques and related things. I keep up a little shop, The Relic Hound, which features some of the objects I've made for sale. I have quite a lot of specifically animistic and totemic objects I've made, such as little totem bottle, and quite larger ones, as well as a variety of other items.

Portion of proceeds from the sale of all these items go to wildlife rescue, namely The International Wolf Center, The Indiana Coyote Rescue Center, and related groups. Lately, a large amount of income I've been getting from my shop that hasn't already gone intononprofits has gone into mailings to troops overseas.

Anyway, feel free to check me out if you're looking for something for the holidays--it all goes to a good cause.

Thanks for looking.

How's your samsara today?





Going round and round.

"Let the four elements and the five skandhas be born and die in vain. They have no effect on our Dharma body."

-Pao T'ung

Hello all!
I'm taking an anthropology course called Buddhism and Culture and need to find some Buddhists to interview for my research paper. I thought this would be a great place to get some responses from a wide range of people.
If any of you want to help me out and answer these questions, I would totally appreciate it!

( more about the paper and the interview questions )

I work in a department store in Philadelphia part-time. I've been there for a few years now. This holiday season I'm working in the Women's Clothing section. There is a nauseating amount of clothing. Not only is there a totally unnecessary amount... but the price, poor-quality, disposable nature and frantic priority that these clothes cause women actually causes me some sadness. I've seen women fall apart when the dress they want is not in stock or when they cannot find "the perfect" outfit for a party.

I understand that women are raised to think we need all of these clothes (and shoes and bags etc...). I know most of these women are just a product of their environment.

Still, I would like to help. It's not that I want to teach these "bad people" the error of their ways like I'm so smart. But when I'm dealing with a shopper throwing a tantrum over a $200 shirt that we don't have or a person who is in the store frequently (who is only shopping for a distraction)... I'd like to say something that doesn't positively affirm their behavior and get them thinking (while still maintaining "good customer service" and keeping my job).

Any thoughts?

I absolutely love this physicist! He's so cool.

Elaine, you've seen this and posted it, but not enough people responded to it!!!

It's Buddha, calling from the Netherworld, hangin' with Beetlegeuse, I'll put him on speaker phone, wow, you won't believe this shit.

I know some of you don't eat meat because you don't like the taste of it. But if you can answer my question in any way, feel free to do so.

Let's say they found a solid way to create meats by cloning small pieces of animals. Let's say it's guaranteed that the animal will feel no pain and will recover just fine. The meat is widely accepted and you can see that its popularity is showing less consumption and destruction of living creatures.

Now I know there's really hardly any reason to eat this artificial meat but to well, eat it and experience the taste of it. That said, worldly pleasure and all, what do you think: Is it alright then to eat the meat? Does it still destroy the heart of compassion, like that one sutta says?

563 BCE to 483 BCE is when Buddha lived, according to wiki.

Therefore, between 483 BCE and 30 A.D. Buddha was dead, and not yet in Hell. 513 years. When Jesus died, Hell opened up and anyone who did not declare Jesus to be ruler of existence went to hell.

This puts Buddha in a peculiar position of spirtitual power and yet, he's now in hell.

Now. Please describe to me, what is Hell to Buddha? Describe, like I'm trying to imagine, what Hell is for Buddha.
Also, where was Buddha before he was sent to Hell? Keep in mind that Jesus was Jewish, so that any one saying -Jesus doesn't rule the world-
......... is an anti-semite. Hail Satan.

These two zip files contain some quality dharma texts and academic translations.

Firstly the following contains Asanga's Abhidharmasamuccaya and Vasubandhu's Abhidharmakosa.

http://www.megafileupload.com/en/file/162704/abhidharma-zip.html


This is a mixed collection of books and texts. If you want a good long Indian text to read look at Maitreyanatha-Aryasanga_The_Universal_Vehicle_Discourse_Literature.pdf. It is Asanga's work.

http://www.megafileupload.com/en/file/162705/texts-zip.html

"Those who have faith in the teaching of emptiness will strive for it through a number of different kinds of reasoning. Whatever they have understood about it in terms of non-inherent existence, they clarify this for others, which helps others attain nirvana by abandoning grasping at the apparently true existence of cyclic existence and non-cyclic existence."

-Nagarjuna, Stanza 72

卐卍 IDEAS

卐ENLIGHTENMENT
卍NOIZY NEIGHBORS
卐BUDDHA
卍LACKPRAGMATICS
卐MUSIC
卍POLLUTION
卐NUTRITION
卍

http://www.lumma.org/tuning/erlich/decatonic-swing.mp3

Some Xenharmonic Music to Chill upon

Paul Ehrlich
Decatonic Swing

http://susierodgers.home.comcast.net/~susierodgers/listen/Podcast1024-2005-04-05.mp3
-Revenge of the Inorganic Compounds- Igliashon Jones

Superb work on my question about infinity! The simple matter of the fact is this: infinity (in-finite) is not a quantitative measure, but a qualitative descriptor for something that is, as the word says, not finite, not able to be satisfactorily captured with finite terms or thinking. Nagarjuna, in his usual amazing way, cuts through the crap regarding time or "the three times"- proving, conclusively, that they are not inherently existing things, nor is the basis upon which time is imputed an inherently existing thing.

Whatever our "true condition" is, one thing is for certain- trying to understand it in egocentric and conventional linear terms, and attaching "vast measures of time" to it, is certainly the most painful of conventional uses of words, and will not award us with any closeness to our true nature.

There may be a use to talks about the "countless lives" we've all lived, but that use must be tempered with a sober appreciation of the "other axis" of perception or understanding we have to take when we hear that sort of talk. In a sense, a "common man" who needs a good excuse not to hurt another person may think twice about harm if he considers what ten billion years in a hot hell might be like.

But the Buddhist world is not just a world of "common" people in this sense- I daresay that many of you here have moved beyond the level where purely ethical concerns, framed in conventional stories of reward/punishment and stories of "billions of kalpas" of time are primary or needful. For I consider many of you here to be philosophers in your own right- people with enough intellect and predispositions to sit in "Dharma 565" class, not "Dharma 101". It makes sense that the Zen Master would have described many Western Buddhists as being "somewhere between monks and laypeople".

* * *

Time is not an inherently existing phenomenon, and our imputations of it- our words and understandings- are the conventional work of deluded minds, minds which take an egocentric view of time and an egocentric perspective on what it means, what it is, and how it "endures". Analyzing our experience of time from a deluded basis does not reward us with anything but more delusive hindrances and words. Conventionally speaking, time is another aspect of our language and our understanding which we share with other human beings, and it has a conventional use.

But one of its uses is not to analyze the ultimate nature of anything. Once again, the Dharma delivers us to an amazing place (if we are prepared to receive it) where the fictions of linearity fall apart and we are forced up against the true mystery of our existence, forced in a harsh sort of way to confront a reality that defies words, but which makes us realize that all of the stories we tell ourselves- stories of "our life" and "our origins" and "our persistence throughout time" and the sort are just stories.

Even the stories we're really certain are "really true" are just stories, arisen the same way, and lacking in the same ultimate reality: the story of men on the moon, of diseases and cures, of our being born in a "hospital room" and driving home as infants in the backseat of mom and dad's car.

We have an opportunity to be free even of them, for after all, they have no inherent reality and exist dependent on our karmically-conditioned minds to arise. And those minds also lack inherent reality. The stories of entire civilizations- including our own, the stories we use to understand our "place" in things and in history- are just stories. These are illusory and passing formations of karma- mental formations- which say nothing about the truth about us, though we expect that they give us much truth.

"A trillion years ago" might as well be yesterday, or better yet, not real at all. You can use that term "a trillion years ago", if you want. And we'd all have some idea what you were trying to say. But it's just a mental formation, a story. There is no "past" to be found or some "future" that hasn't appeared. From the perspective of finding the so-called "end of suffering" through emptiness, it's just as accurate to say you've been in suffering conditions for only a few minutes- since the last time you realized you were suffering- as it is to say you've been a deluded being swimming through painful rebirths for a billion kalpas.

* * *

A mixture of Ocha's "metal sphere" example and some readings from Nagarjuna's Seventy Stanzas has led to a conditional resolution of this issue for me and those who were in my situation. Though an honorary mention must go to the poster who used mathematical proofs for the infinity of enlightened beings versus unenlightened, and those who held the Buddhist party line which discourages these sorts of questions.

This sort of diversity in thinking and arguing is what makes not just this community great, but which makes the open mental space of philosophical inquiry created by Buddhism great. Where else on the planet can you find a cutting-edge philosophy like Buddha's Dharma, or a place like this community with such a free and unrestricted flow of thought and interaction?

I would like to go on record as mentioning that such conversations are not useless. Even though Buddha himself might not have answered such a question as mine, it is good that people here tried to- and even succeeded in helping me to free myself from this hindrance. Nagarjuna helped too- and what was the point of Nagarjuna's tireless and amazing rhetoric and philosophical analysis, if not to help people to get "unhung" on the sorts of delusive hindrances and questions and hang-ups they had, and get them more able to embrace the Dharma?

There is something important in this task, even if the "big" questions are still unanswerable, sometimes a conclusive answer isn't necessary. Sometimes, just pointing out the unrealistic basis of the questioning itself, or even making skillful models that soothe a person's seeking temporarily, long enough for them to embrace emptiness, can be enough to bring peace.

Crossposted from My Zen Blog:



In a slow-moving–well, not-moving–checkout line this morning, I realized I was spoiled.

I was at a convenience store buying a bottle of Diet Coke to drink in my office hour on campus. After an uncharacteristic wait, I looked ahead to see why the five-deep line wasn’t carrying on. There was a woman at the front of the line, counting out change, adding it up to pay for a muffin. She stared at her handful of change with slow deliberation. ( Read more... )

Recently I became impatient with popular books on Buddhism(s). Usually they pander to every Westerner's inner cultural miner by describing a Buddhism as it is allegedly known through mysticism, mythology, and religion. Understanding Buddhist concepts is difficult for English-speaking monoglots, but having to wander through a version of Buddhism through a lens of classical Japan, China, or Tibet (depicted in English), especially when the description is tooled for exoticism and sensationalism (and easy reading)--well, I don't think studying Buddhism through contexts manufactured to entertain is useful.

I searched for a book with some substance, and found Buddhism: A History, by Noble Ross Reat. It's "an introductory history of Buddhism, designed for the general reader with little or no prior knowledge of Buddhism or Asian history". Buddhism: A History is exactly what I was looking for, and I started reading.

On page 18 the author introduces the "Mahasanghika Schism", the break in Buddhism that created the Theravada--the "School of Elders", and the Mahayana, the "Great Vehicle". ( Read more... )

Why are so many people in the modern world suffering depression despite having more than enough food, shelter and clothing?

Is it diet? Society? Lack of direction? The death of rural communities and the rise of anonymous urban environments? Pollution?

The gas lamp killer.

( Read more... )

A couple posts back I asked a couple questions about practice and some folks very kindly shared their information. I think it's only fair that I reciprocate.
I've been sitting for about six years. I've belonged to a weekly practice and study group for three years. I have studied Tibetan, Zen and Pure Land practices but mine is mainly Theravadan/Vipassana. I have never attended a retreat longer than day-long. I have done a lot of reading including the Sutta Pitaka, mainly the Digha Nikaya and Majjhima Nikaya. I've been taught that Buddhism is not a philosophical system but a tool for purifying the mind. And that this is experiential, not intellectual.
I was wondering if anyone else is interested in talking about how things are going on the cushion? Problems, breakthroughs, whatever? Again, thanks for your time.

This question is directed to the erudite and well-read members of this community. It is the most important and serious question about Buddhism I have ever asked- and which I have failed to answer through my own researches. So please, consider it carefully and answer carefully.

They say that, given infinite time, all beings will one day be enlightened. But infinite time has always been, and yet, we aren't enlightened. The Dharma has existed in cycles of existence previous to this one, countless times, infinite times. Billions and trillions and quadrillions of cycles have gone before this one, each with its own Dharma ages, and each with our suffering mindstreams present in countless different forms. When I say "billions and trillions and quadrillions", that's only the slightest drop in the bucket for infinite time. That's just me using some human words to sum up "quite a lot".

So why aren't we enlightened yet? This is, from my perspective, a crushing blow to Buddhist philosophy and its claims. It would seem to be impossible that each mindstream hasn't become enlightened yet.

Let the games begin...

But let me warn you- the clear "resolution" to this problem is this: we are enlightened, and the work of Buddha's Dharma is simply to become aware of this fact. But this "coming to be aware" should have happened already, given infinite previous existences, in the presence of the Dharma an infinite amount of times.

Those Tibetans love to tell us that we should approach each being as though it was our mother- for once, given infinite different incarnations, we have been mother to every other being that exists. I've been your mother before- whoever you are, reading this. And you've been mine. And we've been in countless other relationships.

So... why haven't we all been Buddhist monks or nuns or saints or world-renouncers or victorious Dharma lords? Given infinite time, we must have been.

Let the games really begin...

Added bonus: The person who answers this question adequately for me wins a convert to Buddhism.* So think really carefully about your answer.

*The convert so won is not necessarily myself- this conversation has been going on between myself and several friends who would like to be Buddhist, but who can't (like myself) overcome this issue.

I was wondering, how many folks reading this have a daily meditation practice? I mean, sitting almost every day, for at least thirty minutes a session. Anyone regular members of a sitting group? Thanks in advance for the info.

It's occurred to me that greed is an epidemic. Any speck of it can utterly consume you if you feed the negative behavior. So many suffer all day long: "What is it?", "I want___", "Mine!" When you want you can't stop wanting. When you find something that gives you pleasure know well that pleasure is just what it is at that moment; and this new moment will not have that pleasure. As quickly as it arrives it goes away when it's done. Gone. New moment: What is now? You can't keep wanting; you'll never have enough. Accept that. Sit still. You are right where you need to be, and there is no reason to look anywhere else. But please if you do try and have some fun.

Here's some good advice: Pay attention to your body, it knows everything you want to know.

What do you think about this short film? Debate it or agree with it. The narrator has a lot of videos on youtube. When I first watched him speak, I thought he was full of shit. Probably because of his young age, and he looked a bit full of himself, like he was over-romanticizing it. But when I looked past him, and just listened to the message, it is actually very good.

PLEASE, give me some Buddhist insights on how this would be taught in Buddhism

http://community.livejournal.com/talmud_daily/54939.html?mode=reply

Jewish morality. Talking about Stealing a Bag of Money on the sabbath. You know, things every jew apparently understands, stealing, bags of money so big you have to pull them, and how it's okay to steal bags of money as long as you do it on Sabbath.

LOL!

Please read it anyway, and let me know how funny YOU think it is.

...Which is always, let's face it. We wouldn't be humans if we didn't have problems from time to time. I find that sometimes I have troubles, and they come "not as spies, but as battalions"- and other times, I have a pretty steady, good life-stream going for me, but a lurking fear arises about a background issue and manages to build itself into a stress.

I think this is totally normal, or at least I hope it is. But since everyone else around me seems to have problems all the time and has always had them (and considering I'm trained as a professional to absorb other people's problems) I have to imagine (as so many others have) that being human is partly being worried or troubled. I think we've all been wrapped up in our problems for so long that none of us ever stop to think that life can be different.

I hate to sound like a total moron by saying something like "I guess being human means having troubles" because that sounds so painfully obvious, but I also find that often, the most obvious things are what people ignore. We identify with our troubles to the point that we can't even talk or think about them as separate from "us". We totally accept their angst as "part of us and everyone". And now that I'm doing it, pointing out the accepted obvious, it sounds banal and idiotic... but if you think about it again, why don't we ever draw that dividing line between ourselves and our troubles? And when you do it, your troubles begin to seem strangely alien. You begin to realize how much you've just forgotten that maybe they aren't all so intimate.

I don't guess I believe in a "magic bullet" that will end all our problems, but I do believe that there is a way of living, philosophical and spiritual, that will heal most of us of 90% of what stands between us and a simple daily peace.

As most of you know, I'm the world's worst Stoic; I accept the Pagan Stoic philosophy, and gradually, I have begun integrating it and trying to shape my life around it. I believe living in the Stoic path will bring not only peace, but the protection of Divinity and the Gods onto people. Part of being Stoic is meditating- and I've found two excellent meditations from ancient Stoic literature that I have come to find invaluable in the art of my own life.

They are very simple meditations that have helped me enormously. The first is the meditation on giving advice, and the second is the meditation on the worst possible scenario. Here is a short description of each, so that any of you can engage them if you like.

1. The Meditation on Giving Advice

Wash your hands and face, and sit quietly by candlelight in a dark or dim place, away from noise and disturbance. Focus on the divinity within you and the protecting spirit that guards you, and then visualize a close friend that you love. Allow your problem to leave you totally, as though you don't have it anymore, and never had it- and let it go into that friend. Now, imagine this friend coming to visit you, and telling you about that problem. Ask yourself with great and powerful honesty: what advice would you give that friend, if this situation really happened? Listen to that advice, which should come from your heart. You will be surprised what comfort you can find in your own wisdom.

2. The Meditation on The Worst Possible Scenario

Wash your hands and face, and sit quietly by candlelight in a dark or dim place, away from noise and disturbance. Focus on the divinity within you and the protecting spirit that guards you, and then focus on the troubles that are besetting you. Visualize very, very clearly all of the ways that your current situation could be ten times worse than it is now. Despite what some may say, nearly any situation could be worse than it is. Really let yourself enumerate the ways that your situation could be worse. See in your mind's eye the ways it could be more terrible. Think of terrible things that could exist alongside, but which do not. When you have done this long enough, let that nightmare scenario go, and you'll discover that your own situation no longer has quite the sting it had before.

* * *

Praise the philosopher kings who spread the Truth among mankind in times long past!

RA

Is this what religion has come to in 2009?

http://news.yahoo.com/nphotos/slideshow/photo//091127/480/dd3bc10d1d26484aa8cbc75d45fc97be/


Looks more like Mona Lisa, to me. I wonder if Buddhist countries see Buddhas in things...

It's no secret that I love Commonweal Magazine, an online Magazine review of religion, politics, and culture. Their articles are always delicious, and from my perspective, well-balanced. Two of their articles I read recently merit special attention, and I thought I'd share them with you all. Please, discuss what really impressed you about these articles, if anything!

Cross Examination:
Why Is Rome Investigating U.S. Nuns?

Link to the Article: http://www.commonwealmagazine.org/article.php3?id_article=2658

This first article is a letter written by a Roman Catholic Nun- written anonymously for fear of reprisal from the Church- detailing how the current Vatican administration is bullying Religious sisters and their orders, and touching on some very deep, very emotional, and very outrageous issues facing the Church and its relationship to women and to women in consecrated life. This nun is very brave, and very sharp in her writing! What she writes here is almost a manifesto of emerging themes regarding women's spirituality which the Church is threatened by, and trying to inquisitorially squelch- and by so doing, attacking some of the most loyal, effective, and faithful of church members. This letter is lengthy, but give it a full read- the description of the funeral of one of her fellow sisters at the end, and the events surrounding it, gave me goose-bumps.


The War We Can’t Win
Afghanistan & the Limits of American Power

Link to the Article: http://www.commonwealmagazine.org/article.php3?id_article=2609

This article is written by a very sharp professor of history and international relations from Boston University. It is the first educated criticism of the Obama administration that I've ever read, and a criticism from a man who is clearly more liberal than not, but very balanced in his perspectives. He reveals in this article why we can't win the so-called "War in Afghanistan", and why even trying to fight a war in Afghanistan is absurd. He brings up many other fine points of common sense regarding America and our role in the world, and why Obama is making some egregious errors of judgment. He also establishes what I agree is the only effective policy for really protecting America from terrorists.

I've heard Buddhist Jataka Tales described as ancient Buddhist Disney stories. I think it might be an appropriate way of describing them. Here is a short one.


THE MONKEY AND THE CROCODILE
PART I

A MONKEY lived in a great tree on a river bank.

In the river there were many Crocodiles. A Crocodile watched the Monkeys for a long time, and one day she said to her son: "My son, get one of those Monkeys for me. I want the heart of a Monkey to eat."

"How am I to catch a Monkey?" asked the little Crocodile. "I do not travel on land, and the Monkey does not go into the water."

"Put your wits to work, and you'll find a way," said the mother.

And the little Crocodile thought and thought.

At last he said to himself: "I know what I'll do. I'll get that Monkey that lives in a big tree on the river bank. He wishes to go across the river to the island where the fruit is so ripe."

So the Crocodile swam to the tree where the Monkey lived. But he was a stupid Crocodile.

"Oh, Monkey," he called, "come with me over to the island where the fruit is so ripe."

"How can I go with you?" asked the Monkey. "I do not swim."

"No--but I do. I will take you over on my back," said the Crocodile.

The Monkey was greedy, and wanted the ripe fruit, so he jumped down on the Crocodile's back.

"Off we go!" said the Crocodile.

"This is a fine ride you are giving me!" said the Monkey.

"Do you think so? Well, how do you like this?" asked the Crocodile, diving.

"Oh, don't!" cried the Monkey, as he went under the water. He was afraid to let go, and he did not know what to do under the water.

When the Crocodile came up, the Monkey sputtered and choked. "Why did you take me under water, Crocodile?" he asked.

"I am going to kill you by keeping you under water," answered the Crocodile. "My mother wants Monkey-heart to eat, and I'm going to take yours to her."

"I wish you had told me you wanted my heart," said the Monkey, "then I might have brought it with me."

"How queer!" said the stupid Crocodile. "Do you mean to say that you left your heart back there in the tree?"

"That is what I mean," said the Monkey. "If you want my heart, we must go back to the tree and get it. But we are so near the island where the ripe fruit is, please take me there first."

"No, Monkey," said the Crocodile, "I'll take you straight back to your tree. Never mind the ripe fruit. Get your heart and bring it to me at once. Then we'll see about going to the island."

"Very well," said the Monkey.

But no sooner had he jumped onto the bank of the river than--whisk! up he ran into the tree.

From the topmost branches he called down to the Crocodile in the water below:

"My heart is way up here! If you want it, come for it, come for it!"
PART II

THE Monkey soon moved away from that tree. He wanted to get away from the Crocodile, so that he might live in peace.

But the Crocodile found him, far down the river, living in another tree.

In the middle of the river was an island covered with fruit-trees.

Half-way between the bank of the river and the island, a large rock rose out of the water. The Monkey could jump to the rock, and then to the island. The Crocodile watched the Monkey crossing from the bank of the river to the rock, and then to the island.

He thought to himself, "The Monkey will stay on the island all day, and I'll catch him on his way home at night."

The Monkey had a fine feast, while the Crocodile swam about, watching him all day.

Toward night the Crocodile crawled out of the water and lay on the rock, perfectly still.

When it grew dark among the trees, the Monkey started for home. He ran down to the river bank, and there he stopped.

"What is the matter with the rock?" the Monkey thought to himself. "I never saw it so high before. The Crocodile is lying on it!"

But he went to the edge of the water and called: "Hello, Rock!"

No answer.

Then he called again: "Hello, Rock!"

Three times the Monkey called, and then he said: "Why is it, Friend Rock, that you do not answer me to-night?"

"Oh," said the stupid Crocodile to himself, "the rock answers the Monkey at night. I'll have to answer for the rock this time."

So he answered: "Yes, Monkey! What is it?"

The Monkey laughed, and said: "Oh, it's you, Crocodile, is it?"

"Yes," said the Crocodile. "I am waiting here for you. I am going to eat you."

"You have caught me in a trap this time," said the Monkey. "There is no other way for me to go home. Open your mouth wide so I can jump right into it."

Now the Monkey well knew that when Crocodiles open their mouths wide, they shut their eyes.

While the Crocodile lay on the rock with his mouth wide open and his eyes shut, the Monkey jumped.

But not into his mouth! Oh, no! He landed on the top of the Crocodile's head, and then sprang quickly to the bank. Up he whisked into his tree.

When the Crocodile saw the trick the Monkey had played on him, he said: "Monkey, you have great cunning. You know no fear. I'll let you alone after this."

"Thank you, Crocodile, but I shall be on the watch for you just the same," said the Monkey.

After I abandoned my robes, my identity as a monk, and my life living at a Kadampa Buddhist Centre, I went to live with my grandma. Ever since, I have been depressed. I no longer have any motivation to do something with my life. While I was heavily involved in Buddhism, I felt I had purpose and direction. I knew what I was doing and where I was going, due to the Buddhist beliefs I held. I had a sense of security in that, however false it may have been. But now, I have no direction and no idea. I do not know what to do.

I do not know what to believe anymore. I find it very difficult now to believe anything, without some kind of experiential evidence. I also have little interest in meditation now, or in the spiritual path. But at the same time, I am afraid of the future. Due to my Kadampa conditioning, part of me is afraid of death, and what will happen to me in future lives, if I don't become enlightened, or have some form of refuge.

I am paralysed by a sense of the unknown. I feel completely overwhelmed by indecision and ignorance. Since I do not know for myself if there is a God, or if there are Buddhas, or what happens after death. So I'm just stuck. I'm full of apathy.

Here is my current schedule: I stay up late watching TV or reading comics, finally going to sleep around 5am, then I wake up at like 2pm or later, I surf the net a bit, go on ebay, read some comics, eat unhealthy food. Once a fortnight I go get drunk with friends. Every now and then, I do a bit of jogging. And that's about it. That's my life.

I should be looking for a job, but I really don't care, so it's very difficult to bring myself to actually look for one. I just don't know what to do. I don't know what to do with my life. I don't know what's true or real. I don't know which spiritual path is correct, if any. I don't know much of anything. And inside I'm terrified, because I'm afraid that if I don't do the right thing, I might be totally screwed, like ending up in some hell realm. And another part of me is terrified, that at the time of death, there might not be anything coming next.

I just don't know what to do. I guess I've kinda given up on life. I found it quite hard to explain all this to you, so I hope you can understand my situation well enough. I'm not sure what kind of answers I expect from you. I don't really believe that anything you say could help me. But on the chance that I'm wrong, I'm posting this.

Hello, I have this friend who keeps emailing me with his problems. He is very depressed all of the time. He is constantly reliving his past traumas in his mind. I think he may have mental problems. He said he had a nervous breakdown in the past, so that may be it. He does some Tibetan/Kadampa practices, like making prayers to his Guru and the Buddhas, and making water offerings, but he does little to no meditation. So his suffering does not seem to have changed at all.

I have given him all sorts of techniques, simple and complex, but none of them seem to work for him. He is completely ruled by his thoughts, and he can't even practice mindfulness with them, either due to unwillingness or inability. I think he tries to do the practice, but it's like he's unwilling on a deeper level. None of the advice I've given him has seemed to help, largely because of his unwillingness or inability to apply it. But he does continue to come to me with his problems, which is why I helped him in the first place, and is why I want to help him now.

I advised him in the end to see a doctor, and try and go on some pills and see a psychiatrist. But he's very averse to that, so judging from what he says, I don't think he'll do it. He blames the state of his mind on specific past events, so in his mind there is no cure, since those events did happen. He continues to have faith in his Guru and faith in the prayers and offerings he's making, but it is not really helping him at all.

Does anyone have any advice on how to help him, or should I just accept that I cannot? And should I keep insisting he see a doctor, each time he contacts me? Thanks in advance.

Hello everyone. :)

Just a random question ~ has anybody else here had experiences with Fox as a totem? If so, what lessons did Fox seem to be connected to and do you feel that he/she had any specific qualities or personality traits? I'm always very interested to hear about other peoples encounters. I've done a tiny bit of research and the writings that I've read about Fox seem to describe the totem in a similar way to how I perceive it ~ gentle, playful and feminine.