In my poems in the past
I have danced all around the subject of Wisdom.
Not because I don’t know what it is,
Although there may be some kernel of truth to that,
But because my understanding of it
is growing with each new Sunrise.
Now I will tempt the fates on a blank sheet of paper
To write what wants to come spontaneously-
To go where no man or woman has gone
An adventurer of the intellectual world of our culture
Blah, blah, blah. -rather than simply forcing the issue
As it is to construct a poem from rhyme or reason.
But this once, I want to fill a void
To repair a gap in my explanations,
One which is likely best displayed
by what is not said, however.
And this very point is the essence of Wisdom.
It is what becomes clear for a reader
after all is said and done.
It is the learning gain, that flash of realization
too often for me transitory,
That waltzes off the page in tune,
but not necessarily in unison
with the inspiring words
Composed so carefully by cognoscenti.
So the risk of writing about Wisdom
Is that by taking off his costume
The wearer is exposed as less than beautiful.
Telling the message of the punch line
usually turns a joke into a story.
And that is the risk I encounter here
In talking about Wisdom,
I may inadvertently begin and end
just showing my own ignorance,
exposing my marvelous limitations;
Which is something I am loath to do.
One might say about Wisdom: It is
“…knowledge gained and used forthrightly
in positive and constructive ways
to help humanity…” so I did.
But does that spark a light of recognition?
Or, simply state in so many words
what can be taken from a decent dictionary.
Wisdom ought to be left mysteriously intact
rather than dissected or over-analyzed
As one of so many abstract nouns
About which Wisdom itself is so well informed
Like Love, Happiness, Contentment, Luxury…
There is no end to the resources these words suggest.
So why should Wisdom, which contains all these
be thought less of, or trivialized by
practical or even complex explanations?
So from here I choose to give it a rest
And simply bring an end to this peroration,
A very wise thing to do!
End
I.J. Hall February 5, 2004
Thursday, October 28, 2010
Tuesday, October 19, 2010
The Tao of Love
I.J. Hall November 3, 2003
It is, inevitably, hard to say goodbye
Even when for such a brief interlude
We shared only a casual good will.
The fading brightness of one so fair
Hurts my hope of knowing such beauty,
Yet I cannot accept a lesser prize,
Choosing instead to remain in solitude.
My Vision dims ever so slightly
As my age accumulates, leaving its traces
Taking its toll, graying my wishful vigor.
Those years that blessed me are now my bane
Disguising my passionate and loveable nature
Behind a mask of uncomfortable smiles
That shames those who know better youth.
These lines carved into a rugged visage
Have hardened over an unbelieving mind
Hiding a Soul that remains open and daring
Mocking my erstwhile romantic inclination;
Thus being alive in futility is no great blessing.
Those few happy moments we shared
Were a bouquet that graced my hand
Now wilted as your sacred nature whispers
The truth of our unmatched blooming.
That transient beauty has its own tao
And I was the beneficiary of that Peace,
But knowing the glory of what might have been
Makes its passing all the more solemn.
We are blessed each by different gods. So
I say goodbye to my presumptive love
Before you make any greater sacrifice
And Hello to a new friend, casual and safe.
I must now expand spirituality on my own
And adjust my unwanted intentions,
But for doing this I am well equipped,
Having initiated this wise choice in similar goodbyes
I now witness the kindness of your demur.
Ciao.
It is, inevitably, hard to say goodbye
Even when for such a brief interlude
We shared only a casual good will.
The fading brightness of one so fair
Hurts my hope of knowing such beauty,
Yet I cannot accept a lesser prize,
Choosing instead to remain in solitude.
My Vision dims ever so slightly
As my age accumulates, leaving its traces
Taking its toll, graying my wishful vigor.
Those years that blessed me are now my bane
Disguising my passionate and loveable nature
Behind a mask of uncomfortable smiles
That shames those who know better youth.
These lines carved into a rugged visage
Have hardened over an unbelieving mind
Hiding a Soul that remains open and daring
Mocking my erstwhile romantic inclination;
Thus being alive in futility is no great blessing.
Those few happy moments we shared
Were a bouquet that graced my hand
Now wilted as your sacred nature whispers
The truth of our unmatched blooming.
That transient beauty has its own tao
And I was the beneficiary of that Peace,
But knowing the glory of what might have been
Makes its passing all the more solemn.
We are blessed each by different gods. So
I say goodbye to my presumptive love
Before you make any greater sacrifice
And Hello to a new friend, casual and safe.
I must now expand spirituality on my own
And adjust my unwanted intentions,
But for doing this I am well equipped,
Having initiated this wise choice in similar goodbyes
I now witness the kindness of your demur.
Ciao.
Thursday, October 14, 2010
Upon Being a Father
To KenBaba and Ben Jacob March 30, 1995
This poem gives me permission
To write emotions suppressed or forgotten.
Recently I began to write poems
Expressing ideas otherwise too difficult to say.
So this is my first attempt to explain
The meaning of having children – even sons.
These memories are distinct.
Time does not erase the compelling need to parent.
Your mother was equally willing
And seemed to share the same instinct for parenthood.
Getting engaged was in part a consequence of
This drive to have children.
The rest of that engagement and eventual marriage
Was exciting and a period which generated fond memories.
New challenges always excite me,
And parenthood was no less exciting than any other.
But what about that instinct – to have children?
Is there really such a thing?
Do we run our lives to satisfy our need
To perpetuate humanity – gene based?
Or do we see an art in participating
In a creative process that is - a given?
If there is art in life, and if life can be lived as art,
Then what role does creating life have?
Is this the ultimate connection to artistic life?
Or just a mundane, physical copulation?
I have seen people worried about the purpose of life
Who wandered aimlessly?
I have seen some of these people
Once immersed in parenthood, acknowledge a change of perspective.
Parenthood in their case, as with my own,
Gave an enriched meaning to life.
When you first see this tiny red,
Ugly offspring it is for a moment off-putting.
But only for a moment because
The natural bonding process continues quickly.
Bonding continues, I say, because this has already begun
With the kicks and movement in the womb.
There is a sense of pride, a fascination
With being part of a very natural, joyous process.
There is the deep satisfaction of sharing
This unfolding life-giving experience with someone you love.
Then comes the thrill of together holding,
Touching and the prospect of nurturing this infant.
There is no charm so great
As the pleasure passed between parents at the birthing.
There can be an intricate connection
Between each parent and the child, and between parents.
The bonding process between parent and child
Continues with each new diaper.
In this flush of glory the taste of life,
Like mother’s milk, is subtle and delicately sweet.
Too soon the child walks, gains independence
But the parent never forgets those early connections.
So on this day of memorial let me present to you
Those intimate sentiments as a gift.
Unashamed, unembarrassed, proud,
I remain, your father in spite of some treacherous years.
It is my hope now, as it was earlier,
That this bonding and love be shared by both your parents.
That you would be happy, fruitful,
And a continuing blessing to both your parents, as well.
end
By: Irvin H. Jacob
This poem gives me permission
To write emotions suppressed or forgotten.
Recently I began to write poems
Expressing ideas otherwise too difficult to say.
So this is my first attempt to explain
The meaning of having children – even sons.
These memories are distinct.
Time does not erase the compelling need to parent.
Your mother was equally willing
And seemed to share the same instinct for parenthood.
Getting engaged was in part a consequence of
This drive to have children.
The rest of that engagement and eventual marriage
Was exciting and a period which generated fond memories.
New challenges always excite me,
And parenthood was no less exciting than any other.
But what about that instinct – to have children?
Is there really such a thing?
Do we run our lives to satisfy our need
To perpetuate humanity – gene based?
Or do we see an art in participating
In a creative process that is - a given?
If there is art in life, and if life can be lived as art,
Then what role does creating life have?
Is this the ultimate connection to artistic life?
Or just a mundane, physical copulation?
I have seen people worried about the purpose of life
Who wandered aimlessly?
I have seen some of these people
Once immersed in parenthood, acknowledge a change of perspective.
Parenthood in their case, as with my own,
Gave an enriched meaning to life.
When you first see this tiny red,
Ugly offspring it is for a moment off-putting.
But only for a moment because
The natural bonding process continues quickly.
Bonding continues, I say, because this has already begun
With the kicks and movement in the womb.
There is a sense of pride, a fascination
With being part of a very natural, joyous process.
There is the deep satisfaction of sharing
This unfolding life-giving experience with someone you love.
Then comes the thrill of together holding,
Touching and the prospect of nurturing this infant.
There is no charm so great
As the pleasure passed between parents at the birthing.
There can be an intricate connection
Between each parent and the child, and between parents.
The bonding process between parent and child
Continues with each new diaper.
In this flush of glory the taste of life,
Like mother’s milk, is subtle and delicately sweet.
Too soon the child walks, gains independence
But the parent never forgets those early connections.
So on this day of memorial let me present to you
Those intimate sentiments as a gift.
Unashamed, unembarrassed, proud,
I remain, your father in spite of some treacherous years.
It is my hope now, as it was earlier,
That this bonding and love be shared by both your parents.
That you would be happy, fruitful,
And a continuing blessing to both your parents, as well.
end
By: Irvin H. Jacob
Wednesday, October 13, 2010
Dharma: the poem
I.J. Hall
January 14, 2004
Here I am at the top of these pages
Resting, willing to record whatever comes--
To listen serenely for the voice of my poetic muse
With whom I have consorted during this past year
In productive ways. She wants some prompting,
An idea, perhaps, to spark her imagination.
She may be still, tranquilly asleep beside me
While I lie, sleepless, yet it’s too early to rise.
The sound I hear is the sound of quiet.
There are no challenging dreams floating
In my half-sleep state. I must recognize
This as a victory of contentment, calmness.
A flaccid pulse brings tidings of internal peace;
There is no longing. This solitary vigil
Feels like a comfortable and happy place
Where anyone else might likewise be content,
So I am content as well, here, alone.
Here is where the center of my Soul is.
Here is where the center of my Universe is
Radiating from this vertex in all directions
With infinite, symmetrical dimensions of equally
Incomprehensible distance. In every direction,
Even through the Core of Earth, as through
My Core of Vision and creative spirit, it reaches.
I see this as a source of limitless possibilities.
Neither is there a limit to my happiness
For it needs no external cause celebre.
It can grow healthy and bloom quite nicely
On its own, thank you, and that is peace.
So in this very passive waiting for inspiration
I have received and transcribed a sublime truth
With the least possible effort. That must be
The way it comes, the erstwhile Messiah,
When you least expect the Second, the third
Or fourth Coming arrives to guide you.
This sense of ease, is a friendliness-
The same sense now in this prone posture
That I felt when touching Buddha’s feet
And hands of so many different, perfect images.
Before I left for tropical Bangkok I questioned:
What would be the one most important event
Or experience to perform on that tourist visit
To make it into a virtuous pilgrimage of sorts?
I thought darshan, letting Buddha’s eyes see me
And me seeing into the eyes of Buddha
As do the Hindu. I learned that is wrong twice:
First it is mixing clumsily religious metaphors,
Second, the Buddha’s eyes in meditation focus inwardly.
I determined to touch as many images as possible,
Whether icon or idol, it mattered little to me
Coming from the outside, there is no difference.
Touching became my neophyte spiritual practice.
I did this in several mundane and sublime ways.
Walking respectfully barefoot on temple floors
Was the most prosaic form of respectful ‘touching.’
Then touching feet and hands of handsome
And beautiful images, mock worship, but in privacy
I placed the gold foil, lit the pleasant incense,
Also candles, placed the lotus bud just so, and Sabbai,
Heard incomprehensible and redundant prayers,
Joined two water celebrations, twice splashed
With water by the Monk’s broom, and rubbed
The oil in my hair. I knelt until my feet hurt,
My knees and legs cramped, holding hands together
Just below my nose, Namaste’ in every greeting.
And all this time being receptive to my feelings
As I had experienced in Constellation settings,
Feeling from the depth of my Soul in sympathy.
It was in those moments of touching when I felt calm,
Friendliness, and acceptance as I share even here
Just lying. Resting, I can recall that contentment,
A pleasant feeling, not exciting but subtle.
I look around my room and am reminded
Of other touching -- bargaining and buying images
Inviting eight more Buddha to join my home.
I see these from every angle, two from here
One Theravada and one Mahayana, images,
Teachers of the same Dharma, one meditating,
One laughing in the rain under his umbrella.
So this special touching was a lesson for me;
Thus have I heard the ‘still, small voice.’
In the same way for others, meditation releases
As adherents progress into intense devotion,
A subjectivity removed from external reality.
I am for now content to be a Naga, “snake”
The Beginner, connected to life. I am before Novice
Still struggling to spell the new words correctly,
Let alone pronounce these or use Sanskrit;
I barely manage common English usages.
I am just stepping barefoot over the threshold
Of awareness, but already feeling the blessings,
Feeling befriended. This is the best description
Of how I felt as I touched so many Buddha feet.
I felt equal, peer, welcomed, honored, humbled,
Accepted – finally appreciating, sensitive to the simple smile
On those peaceful faces. In each Wat I visited,
The face of Buddha was different, meditating,
Showing absence of suffering, contentment.
So when I smile I am reminded of this inspiring goal
To feel and show my own peace, accepting happiness.
This may be the most sacred lesson of Dharma. I feel
It doesn’t need to be more complex than this.
Meditation sutras assist Samadhi overcome
The obstacles, to rise beyond worldly suffering
That interferes with peaceful contentment
And spiritual purity. It seems intuitively obvious
To take down the mental barriers and accept
The Friendship of Buddha. That feels right, and
A worthwhile state of mind with which to end.
Pace
January 14, 2004
Here I am at the top of these pages
Resting, willing to record whatever comes--
To listen serenely for the voice of my poetic muse
With whom I have consorted during this past year
In productive ways. She wants some prompting,
An idea, perhaps, to spark her imagination.
She may be still, tranquilly asleep beside me
While I lie, sleepless, yet it’s too early to rise.
The sound I hear is the sound of quiet.
There are no challenging dreams floating
In my half-sleep state. I must recognize
This as a victory of contentment, calmness.
A flaccid pulse brings tidings of internal peace;
There is no longing. This solitary vigil
Feels like a comfortable and happy place
Where anyone else might likewise be content,
So I am content as well, here, alone.
Here is where the center of my Soul is.
Here is where the center of my Universe is
Radiating from this vertex in all directions
With infinite, symmetrical dimensions of equally
Incomprehensible distance. In every direction,
Even through the Core of Earth, as through
My Core of Vision and creative spirit, it reaches.
I see this as a source of limitless possibilities.
Neither is there a limit to my happiness
For it needs no external cause celebre.
It can grow healthy and bloom quite nicely
On its own, thank you, and that is peace.
So in this very passive waiting for inspiration
I have received and transcribed a sublime truth
With the least possible effort. That must be
The way it comes, the erstwhile Messiah,
When you least expect the Second, the third
Or fourth Coming arrives to guide you.
This sense of ease, is a friendliness-
The same sense now in this prone posture
That I felt when touching Buddha’s feet
And hands of so many different, perfect images.
Before I left for tropical Bangkok I questioned:
What would be the one most important event
Or experience to perform on that tourist visit
To make it into a virtuous pilgrimage of sorts?
I thought darshan, letting Buddha’s eyes see me
And me seeing into the eyes of Buddha
As do the Hindu. I learned that is wrong twice:
First it is mixing clumsily religious metaphors,
Second, the Buddha’s eyes in meditation focus inwardly.
I determined to touch as many images as possible,
Whether icon or idol, it mattered little to me
Coming from the outside, there is no difference.
Touching became my neophyte spiritual practice.
I did this in several mundane and sublime ways.
Walking respectfully barefoot on temple floors
Was the most prosaic form of respectful ‘touching.’
Then touching feet and hands of handsome
And beautiful images, mock worship, but in privacy
I placed the gold foil, lit the pleasant incense,
Also candles, placed the lotus bud just so, and Sabbai,
Heard incomprehensible and redundant prayers,
Joined two water celebrations, twice splashed
With water by the Monk’s broom, and rubbed
The oil in my hair. I knelt until my feet hurt,
My knees and legs cramped, holding hands together
Just below my nose, Namaste’ in every greeting.
And all this time being receptive to my feelings
As I had experienced in Constellation settings,
Feeling from the depth of my Soul in sympathy.
It was in those moments of touching when I felt calm,
Friendliness, and acceptance as I share even here
Just lying. Resting, I can recall that contentment,
A pleasant feeling, not exciting but subtle.
I look around my room and am reminded
Of other touching -- bargaining and buying images
Inviting eight more Buddha to join my home.
I see these from every angle, two from here
One Theravada and one Mahayana, images,
Teachers of the same Dharma, one meditating,
One laughing in the rain under his umbrella.
So this special touching was a lesson for me;
Thus have I heard the ‘still, small voice.’
In the same way for others, meditation releases
As adherents progress into intense devotion,
A subjectivity removed from external reality.
I am for now content to be a Naga, “snake”
The Beginner, connected to life. I am before Novice
Still struggling to spell the new words correctly,
Let alone pronounce these or use Sanskrit;
I barely manage common English usages.
I am just stepping barefoot over the threshold
Of awareness, but already feeling the blessings,
Feeling befriended. This is the best description
Of how I felt as I touched so many Buddha feet.
I felt equal, peer, welcomed, honored, humbled,
Accepted – finally appreciating, sensitive to the simple smile
On those peaceful faces. In each Wat I visited,
The face of Buddha was different, meditating,
Showing absence of suffering, contentment.
So when I smile I am reminded of this inspiring goal
To feel and show my own peace, accepting happiness.
This may be the most sacred lesson of Dharma. I feel
It doesn’t need to be more complex than this.
Meditation sutras assist Samadhi overcome
The obstacles, to rise beyond worldly suffering
That interferes with peaceful contentment
And spiritual purity. It seems intuitively obvious
To take down the mental barriers and accept
The Friendship of Buddha. That feels right, and
A worthwhile state of mind with which to end.
Pace
Thursday, September 16, 2010
Bodhicitta: Higher Truth
Bodhicitta: Higher Truth from Satipatthana Sutta
This is a new book that presumes A: that there are people who have an interest in and need to improve their lives, and B: that the author can actually convey something useful on this subject in a meaningful way.
Definition of Bodhicitta: the mind/heart aspiring to achieve enlightenment for others.
“Buddhist teachers often describe [Bodhicitta] as limitless loving kindness, an active orientation toward seeking the betterment of everyone instead of one's own selfish benefit alone. Practicing Bodhicitta involves bringing our Buddha nature out into the world with our intention and with each one of our thoughts, words, and deeds. The Dalai Lama says, 'The highest perfection of altruism, the ultimate altruism, is Bodhicitta complemented by wisdom. Bodhicitta –the aspiration to bring about the welfare of all sentient beings and to attain Buddhahood for their sake –is really the distilled essence, the squeezed juice of all the Buddha's teachings.' Wisdom and compassion, truth and love in action, are actually inseparable.”
(Surya Das, pg. 15)
Chapter 1: Purification of beings
The Main Idea:
The main thrust of this book is to discuss the way in which the Satipatthana meditation scheme can be used to convey the experienced practitioner of Buddhism along a path of purification to Nirvana. Each of the chapters discusses some portion of these essential teachings and processes with the goal of enabling the reader to become proficient in using this technique, and capable of understanding why it is important to do so. The first chapters are identified in the closing words of Satipatthana: “This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.” The remaining chapters elaborate topics, guide the practices that follow from these, or seemed compelling and useful.
In Chapter 1 I want to also firmly establish the existence of Higher Truth and what that means. For a long time skeptic and atheist, this understanding was slow coming and resisted, until I finally "got it" in the way that I convey in this book. An entire book is required because sound bites and slogans won’t work to convey this understanding to most freethinkers; these quick phrases never worked for me. Those who come to this book to learn “super-natural truths” will likely be disappointed, but those for whom natural truths still hold mystery and offer the excitement of learning new secrets; they will be rewarded. Dhamma is defined as the “the secret of nature that must be understood in order to develop life for the highest possible benefit.” (Buddhadasa, 1988, pg. 1) Even electricity holds many mysteries and if I were to study the secrets of electricity and electro-magnetism more, I would surely be excited by learning some mystifying natural truths. Likewise for the task of studying and learning by practicing Satipatthana; the natural truths of Dhamma, which at first seem mystifying, are the Higher Truths referred to in the title of this book.
For those for whom no convincing is required, knowing the why of doing Buddhism in particular is a liberation itself. For the rest of us, the answer to “why” is connected to the non-physical meaning of the word Buddha. Historically speaking we accept that there was a mortal man who practiced what he preached for some forty-five years about 2500 years ago. He was given the title “Buddha” but we want to understand beyond that prosaic way, to internalize “…the Truth which the historical Buddha realized and taught, namely the Dhamma itself… The Dhamma is something intangible [an abstraction.] …One who sees the Dhamma sees the Tathagata [One gone to thusness.] …So in Dhamma language, the Buddha is one and the same as that Truth by virtue of which he became the Buddha, and anyone who sees that Truth can be said to have seen the true Buddha… ‘The Dhamma and the Vinaya (Discipline)… shall be your teacher when I have passed away.’ Thus the real Buddha has not… ceased to exist… The real Teacher, that is, the Dhamma-Vinaya, is still with us.” (Buddhadasa, 1999, pp. 18-19) Thus it is obvious for those who already accept Buddhism as a guide for their lives that they are in an important way connected to this Higher Truth. For the rest of us, gaining this understanding will hopefully be a rewarding awakening.
Each chapter will touch on the “wider and deeper meaning” of the particular content under consideration. This is how purification enters the picture; to be thought of as a gradual process of awakening, practicing with awareness, following the precepts and becoming a compassionate, calm, wise and ethical person, thus becoming enlightened. “With that acceptance, we shall be able to know that what we have obtained from Buddhism is twofold, the first being the texts or scriptures and the second the exemplary persons in the form of both monks and lay disciples.” (Nyanasamvara, pg. XXX) And we should feel a personal affinity to these two aspects, as we repeatedly take Refuge each time more wholeheartedly.
So how does one get from a state of questioning and skeptical rationality to pursuing purification? And if we achieve that, what is our reward? These questions will remain at least partially open as we proceed. This book is intended as a sequel to the Buddhist Sutras, Thirty Lessons, so many of the assumptions and explanations for most Sanskrit (and Pali) words are discussed there. Even though we start with the basics – it is also a good review – the teachings very quickly become a complicated story; but the rewards are worth the effort.
This is a new book that presumes A: that there are people who have an interest in and need to improve their lives, and B: that the author can actually convey something useful on this subject in a meaningful way.
Definition of Bodhicitta: the mind/heart aspiring to achieve enlightenment for others.
“Buddhist teachers often describe [Bodhicitta] as limitless loving kindness, an active orientation toward seeking the betterment of everyone instead of one's own selfish benefit alone. Practicing Bodhicitta involves bringing our Buddha nature out into the world with our intention and with each one of our thoughts, words, and deeds. The Dalai Lama says, 'The highest perfection of altruism, the ultimate altruism, is Bodhicitta complemented by wisdom. Bodhicitta –the aspiration to bring about the welfare of all sentient beings and to attain Buddhahood for their sake –is really the distilled essence, the squeezed juice of all the Buddha's teachings.' Wisdom and compassion, truth and love in action, are actually inseparable.”
(Surya Das, pg. 15)
Chapter 1: Purification of beings
The Main Idea:
The main thrust of this book is to discuss the way in which the Satipatthana meditation scheme can be used to convey the experienced practitioner of Buddhism along a path of purification to Nirvana. Each of the chapters discusses some portion of these essential teachings and processes with the goal of enabling the reader to become proficient in using this technique, and capable of understanding why it is important to do so. The first chapters are identified in the closing words of Satipatthana: “This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.” The remaining chapters elaborate topics, guide the practices that follow from these, or seemed compelling and useful.
In Chapter 1 I want to also firmly establish the existence of Higher Truth and what that means. For a long time skeptic and atheist, this understanding was slow coming and resisted, until I finally "got it" in the way that I convey in this book. An entire book is required because sound bites and slogans won’t work to convey this understanding to most freethinkers; these quick phrases never worked for me. Those who come to this book to learn “super-natural truths” will likely be disappointed, but those for whom natural truths still hold mystery and offer the excitement of learning new secrets; they will be rewarded. Dhamma is defined as the “the secret of nature that must be understood in order to develop life for the highest possible benefit.” (Buddhadasa, 1988, pg. 1) Even electricity holds many mysteries and if I were to study the secrets of electricity and electro-magnetism more, I would surely be excited by learning some mystifying natural truths. Likewise for the task of studying and learning by practicing Satipatthana; the natural truths of Dhamma, which at first seem mystifying, are the Higher Truths referred to in the title of this book.
For those for whom no convincing is required, knowing the why of doing Buddhism in particular is a liberation itself. For the rest of us, the answer to “why” is connected to the non-physical meaning of the word Buddha. Historically speaking we accept that there was a mortal man who practiced what he preached for some forty-five years about 2500 years ago. He was given the title “Buddha” but we want to understand beyond that prosaic way, to internalize “…the Truth which the historical Buddha realized and taught, namely the Dhamma itself… The Dhamma is something intangible [an abstraction.] …One who sees the Dhamma sees the Tathagata [One gone to thusness.] …So in Dhamma language, the Buddha is one and the same as that Truth by virtue of which he became the Buddha, and anyone who sees that Truth can be said to have seen the true Buddha… ‘The Dhamma and the Vinaya (Discipline)… shall be your teacher when I have passed away.’ Thus the real Buddha has not… ceased to exist… The real Teacher, that is, the Dhamma-Vinaya, is still with us.” (Buddhadasa, 1999, pp. 18-19) Thus it is obvious for those who already accept Buddhism as a guide for their lives that they are in an important way connected to this Higher Truth. For the rest of us, gaining this understanding will hopefully be a rewarding awakening.
Each chapter will touch on the “wider and deeper meaning” of the particular content under consideration. This is how purification enters the picture; to be thought of as a gradual process of awakening, practicing with awareness, following the precepts and becoming a compassionate, calm, wise and ethical person, thus becoming enlightened. “With that acceptance, we shall be able to know that what we have obtained from Buddhism is twofold, the first being the texts or scriptures and the second the exemplary persons in the form of both monks and lay disciples.” (Nyanasamvara, pg. XXX) And we should feel a personal affinity to these two aspects, as we repeatedly take Refuge each time more wholeheartedly.
So how does one get from a state of questioning and skeptical rationality to pursuing purification? And if we achieve that, what is our reward? These questions will remain at least partially open as we proceed. This book is intended as a sequel to the Buddhist Sutras, Thirty Lessons, so many of the assumptions and explanations for most Sanskrit (and Pali) words are discussed there. Even though we start with the basics – it is also a good review – the teachings very quickly become a complicated story; but the rewards are worth the effort.
Tuesday, July 6, 2010
Frame of Reference: Good Morning
Good Morning.
Look east toward the dim pink
glow as the early morning sky
loses its Star quality.
Its gestation continues as the display
of color brightens.
Your mind is lazy from sleep
so linger, enjoy this moment of
transition.
If you watch carefully you can
gain a new perspective.
Can you feel Earth's motion?
As the horizon drops ever so slowly,
Falling lower, you feel your height,
Briefly anxious, you fear the descending
Edge.
This is the moment of Truth.
Sun does not rise,
Earth and you fall forward
into its gaze.
The pink shading encircling the globe
erupts into an orange-yellow epiphany as you
accept this motion and
acknowledge Earth's rotation.
The descent broadens as the pale
yellow glow turns blue,
the day matures and your
sensation of movement fades.
You have in this moment
perceived yourself as part of Universe.
You have felt the fear and humility
only your species can comprehend.
Does this simple truth awaken other
questions about who you are?
Why you're here?
These questions come to mind
as easily as the erroneous concept
of the rising Sun.
You are not caused To Be by an
unseen force any more than
Sun rises.
You are a self, a conscious,
in mathematics you are a given.
So the Why? does not apply.
Asking why is an anachronism of
the night waiting for Sun to Rise.
Ask instead: 'What' and accept the new
day as a canvas upon
which you can create your life's beauty
and do what you will.
Don't deny the fear, the anxiety of creating
your own unique answer.
Accept humbly the glory of your potential.
Find in the splendid colors of the early
morning sky the inspiration
to create a thrilling life, a
masterpiece when freely shared
with the ones you love. (IJ - August 30, 1998)
Look east toward the dim pink
glow as the early morning sky
loses its Star quality.
Its gestation continues as the display
of color brightens.
Your mind is lazy from sleep
so linger, enjoy this moment of
transition.
If you watch carefully you can
gain a new perspective.
Can you feel Earth's motion?
As the horizon drops ever so slowly,
Falling lower, you feel your height,
Briefly anxious, you fear the descending
Edge.
This is the moment of Truth.
Sun does not rise,
Earth and you fall forward
into its gaze.
The pink shading encircling the globe
erupts into an orange-yellow epiphany as you
accept this motion and
acknowledge Earth's rotation.
The descent broadens as the pale
yellow glow turns blue,
the day matures and your
sensation of movement fades.
You have in this moment
perceived yourself as part of Universe.
You have felt the fear and humility
only your species can comprehend.
Does this simple truth awaken other
questions about who you are?
Why you're here?
These questions come to mind
as easily as the erroneous concept
of the rising Sun.
You are not caused To Be by an
unseen force any more than
Sun rises.
You are a self, a conscious,
in mathematics you are a given.
So the Why? does not apply.
Asking why is an anachronism of
the night waiting for Sun to Rise.
Ask instead: 'What' and accept the new
day as a canvas upon
which you can create your life's beauty
and do what you will.
Don't deny the fear, the anxiety of creating
your own unique answer.
Accept humbly the glory of your potential.
Find in the splendid colors of the early
morning sky the inspiration
to create a thrilling life, a
masterpiece when freely shared
with the ones you love. (IJ - August 30, 1998)
Thursday, May 27, 2010
The last days in Suan Monkk
We are up as usual the third day and I crash/half asleep toward the sala to open the day with meditation as during each previous day. "In the dark comfort
candlelight flickers
enclosing the sala in a dim curtain."
The routine of the day begins to unfold as a quieting factor, reducing distractions.
We go to Yoga and I try to be moderate. I find myself staggering around with my balance disturbed by my reduced blood supply associated with the atrial-fibrillation, but I try to walk mostly normal.
Occasionally I check my pulse just to humor myself, the beat is so irregular it feels like some kind of jazz rhythm, making a normal heart beat seem so boring.
To breakfast at 8:00 with the same rice can-gee (although I am not sure that is what I should call it.) Then back to my cell for a nap.
Mindfulness of breathing is what unlocks all other considerations (the remaining 12 follow almost automatically.) That is what we are taught. The teaching and emphasis of Anapanasati has changed since I read about it. And of course that is what I came here for, to do it and learn the nuance, rather than the simple crude knowledge.
We did more walking meditation today. A monitor lizard came bye, sticking out his tongue in doubt and disgust.
The fourth step (tetrad) is a training, (single-pointed guarding the breath) for the insight into the next 12 steps used as objects of meditation.
Vedana, feeling support of mindfulness, is seen as rapture (jhana) and only process that operates as mind conditioning.
My thought in contrast suggests: This is not "buddhism" but hollow teaching of bliss and rapture. They have rebelled against the useful symbols of Buddhist ritual because of misuse and superstitions of most Buddhists. But in doing so they have not preserved the aesthetic beauty of the Thai religion.
However, I observe that they have their own esoteric superstition, but just not the same ones. This might be the "Unitarianism" of Buddhism where they try to appreciate the essence of all religion. We progress to walking meditation, introduction to chanting as before, and the day progresses by routine.
By noon of the fourth day, I feel my left hip and leg being seriously strained. I take some aspirin and that helps a little, but my leg is becoming a serious distraction.
In the morning of the fifth day I wake and roll out of bed. For just a few seconds I notice there is a stiffness or a kink in my left hip and move to rotate my leg, "shake it out" which turns out to be a mistake and I pinch my nerve and find myself in terrible pain. Now what do I do? I can hardly walk. I start off for the meditation sala by using the walking stick I found yesterday. I barely make it and stand by my seat in serious discomfort trying not to disturb anyone around me. I decide I can't go to yoga of course, and I can only walk a short distance without stopping to let the pain subside. I make it to breakfast and don't have any appetite. After breakfast I stick around and ask for medication, they have some pain pills but it doesn't do me any good. I ask for ice and try that, but it doesn't help. I return to my room, and try to lie down but can't find a position to be comfortable. I decide I have to leave to visit a hospital to get some pain medication, at least some ibuprofen. I pack and struggle to get to the central dinning hall. I arrange for a ride to town but have to wait until 3:00 in the afternoon. The driver of the abbot takes me to town and I check in to the hospital. The young doctor interviews me and prescribes a shot for pain, and then some muscle relaxers etc. The visit to the hospital costs about three dollars. I decide that I need to return to Bangkok, so I ride to the train station on the back of a motorcycle carrying my rather large back/pack suitcase on my lap. I wait for the train in the heat (about 98F)and humidity (about 95%.) The train comes and takes me to a station in Sura Tani about 15 miles from the airport. Then I get a pickup/taxi and ride on the back of this covered pickup truck to the airport. The driver helps me (so we can find change, and he can get paid.) I get an airplane (about $75.00) to return to Bangkok. By now the pain shot medication has faded, but I am taking the other pills and manage to limp along by leaning forward. Kenbaba (my son) picks me up, and I am back to civilization, disgruntled for not having been able to stay for the entire retreat. But I did get some training, perhaps the most useful part.
Perhaps I will try again.
candlelight flickers
enclosing the sala in a dim curtain."
The routine of the day begins to unfold as a quieting factor, reducing distractions.
We go to Yoga and I try to be moderate. I find myself staggering around with my balance disturbed by my reduced blood supply associated with the atrial-fibrillation, but I try to walk mostly normal.
Occasionally I check my pulse just to humor myself, the beat is so irregular it feels like some kind of jazz rhythm, making a normal heart beat seem so boring.
To breakfast at 8:00 with the same rice can-gee (although I am not sure that is what I should call it.) Then back to my cell for a nap.
Mindfulness of breathing is what unlocks all other considerations (the remaining 12 follow almost automatically.) That is what we are taught. The teaching and emphasis of Anapanasati has changed since I read about it. And of course that is what I came here for, to do it and learn the nuance, rather than the simple crude knowledge.
We did more walking meditation today. A monitor lizard came bye, sticking out his tongue in doubt and disgust.
The fourth step (tetrad) is a training, (single-pointed guarding the breath) for the insight into the next 12 steps used as objects of meditation.
Vedana, feeling support of mindfulness, is seen as rapture (jhana) and only process that operates as mind conditioning.
My thought in contrast suggests: This is not "buddhism" but hollow teaching of bliss and rapture. They have rebelled against the useful symbols of Buddhist ritual because of misuse and superstitions of most Buddhists. But in doing so they have not preserved the aesthetic beauty of the Thai religion.
However, I observe that they have their own esoteric superstition, but just not the same ones. This might be the "Unitarianism" of Buddhism where they try to appreciate the essence of all religion. We progress to walking meditation, introduction to chanting as before, and the day progresses by routine.
By noon of the fourth day, I feel my left hip and leg being seriously strained. I take some aspirin and that helps a little, but my leg is becoming a serious distraction.
In the morning of the fifth day I wake and roll out of bed. For just a few seconds I notice there is a stiffness or a kink in my left hip and move to rotate my leg, "shake it out" which turns out to be a mistake and I pinch my nerve and find myself in terrible pain. Now what do I do? I can hardly walk. I start off for the meditation sala by using the walking stick I found yesterday. I barely make it and stand by my seat in serious discomfort trying not to disturb anyone around me. I decide I can't go to yoga of course, and I can only walk a short distance without stopping to let the pain subside. I make it to breakfast and don't have any appetite. After breakfast I stick around and ask for medication, they have some pain pills but it doesn't do me any good. I ask for ice and try that, but it doesn't help. I return to my room, and try to lie down but can't find a position to be comfortable. I decide I have to leave to visit a hospital to get some pain medication, at least some ibuprofen. I pack and struggle to get to the central dinning hall. I arrange for a ride to town but have to wait until 3:00 in the afternoon. The driver of the abbot takes me to town and I check in to the hospital. The young doctor interviews me and prescribes a shot for pain, and then some muscle relaxers etc. The visit to the hospital costs about three dollars. I decide that I need to return to Bangkok, so I ride to the train station on the back of a motorcycle carrying my rather large back/pack suitcase on my lap. I wait for the train in the heat (about 98F)and humidity (about 95%.) The train comes and takes me to a station in Sura Tani about 15 miles from the airport. Then I get a pickup/taxi and ride on the back of this covered pickup truck to the airport. The driver helps me (so we can find change, and he can get paid.) I get an airplane (about $75.00) to return to Bangkok. By now the pain shot medication has faded, but I am taking the other pills and manage to limp along by leaning forward. Kenbaba (my son) picks me up, and I am back to civilization, disgruntled for not having been able to stay for the entire retreat. But I did get some training, perhaps the most useful part.
Perhaps I will try again.
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