Please Call Me by My True Names

Don't say that I will depart tomorrow --
even today I am still arriving.

Look deeply: every second I am arriving
to be a bud on a Spring branch,
to be a tiny bird, with still-fragile wings,
learning to sing in my new nest,
to be a caterpillar in the heart of a flower,
to be a jewel hiding itself in a stone.

I still arrive, in order to laugh and to cry,
to fear and to hope.

The rhythm of my heart is the birth and death
of all that is alive.

I am the mayfly metamorphosing
on the surface of the river.
And I am the bird
that swoops down to swallow the mayfly.

I am the frog swimming happily
in the clear water of a pond.
And I am the grass-snake
that silently feeds itself on the frog.

I am the child in Uganda, all skin and bones,
my legs as thin as bamboo sticks.
And I am the arms merchant,
selling deadly weapons to Uganda.

I am the twelve-year-old girl,
refugee on a small boat,
who throws herself into the ocean
after being raped by a sea pirate.
And I am the pirate,
my heart not yet capable
of seeing and loving.

I am a member of the politburo,
with plenty of power in my hands.
And I am the man who has to pay
his "debt of blood" to my people
dying slowly in a forced-labor camp.

My joy is like Spring, so warm
it makes flowers bloom all over the Earth.
My pain is like a river of tears,
so vast it fills the four oceans.

Please call me by my true names,
so I can hear all my cries and my laughter at once,
so I can see that my joy and pain are one.

Please call me by my true names,
so I can wake up,
and so the door of my heart
can be left open,
the door of compassion.

-Thich Nhat Hanh

A man who is willing to undertake the discipline and the difficulty of mending his own ways is worth more to the conservation movement than a hundred who are insisting merely that the government and the industries mend their ways.
Wendell Berry

Ordinary Heartbreak

She climbs easily on the box
That seats her above the swivel chair
At adult height, crosses her legs, left ankle over right,
Smoothes the plastic apron over her lap
While the beautician lifts her ponytail and laughs,
"This is coarse as a horse's tail."
And then as if that's all there is to say,
The woman at once whacks off and tosses
its foot and a half into the trash.

And the little girl who didn't want her hair cut,
But long ago learned successfully how not to say
What it is she wants,
Who, even at this minute cannot quite grasp
her shock and grief,
Is getting her hair cut. "For convenience," her mother put it.
The long waves gone that had been evidence at night,
When loosened from their clasp,
She might secretly be a princess.

Rather than cry out, she grips her own wrist
And looks to her mother in the mirror.
But her mother is too polite, or too reserved,
So the girl herself takes up indifference,
While pain follows a hidden channel to a deep place
Almost unknown in her,
Convinced as she is, that her own emotions are not the ones
her life depends on,
She shifts her gaze from her mother's face
Back to the haircut now,
So steadily as if this short-haired child were someone else.

David Levine

Alfred Deller - Bach - Mass in B minor Agnus Dei

He who binds to himself a joy
Does the winged life destroy;
But he who kisses the joy as it flies
Lives in eternity's sun rise.
-William Blake

What is Buddhism?

"'Dukkha should be known. The cause by which dukkha comes into play should be known. The diversity in dukkha should be known. The result of dukkha should be known. The cessation of dukkha should be known. The path of practice for the cessation of dukkha should be known.' Thus it has been said. In reference to what was it said?

"Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, distress, & despair are dukkha; association with what is not loved is dukkha, separation from what is loved is dukkha, not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha.

(Definitions of sorrow, lamentation, pain, distress, despair, association with the ubeloved, separation from the loved, not getting what is wanted)

"And what is the cause by which dukkha comes into play? Craving is the cause by which dukkha comes into play.

"And what is the diversity in dukkha? There is major dukkha & minor, slowly fading & quickly fading. This is called the diversity in dukkha.

"And what is the result of dukkha? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that dukkha results either in bewilderment or in search. This is called the result of dukkha.

"And what is the cessation of dukkha? From the cessation of craving is the cessation of dukkha; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the path of practice leading to the cessation of dukkha.

"Now when a disciple of the noble ones discerns dukkha in this way, the cause by which dukkha comes into play in this way, the diversity of dukkha in this way, the result of dukkha in this way, the cessation of dukkha in this way, & the path of practice leading to the cessation of dukkha in this way, then he discerns this penetrative holy life as the cessation of dukkha."

— AN 6.63

"The First Noble Truth: The Noble Truth of dukkha", edited by John T. Bullitt. Access to Insight, May 26, 2010, http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca1/index.html

The Story of Cap and Trade

Wendell Berry : civil disobedience at age 75

The Buddha's Guide to Answering Questions

"There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions."

First the categorical answer,
then the qualified,
third, the type to be counter-questioned,
& fourth, the one to be set aside.

Any monk who knows which is which, in line with the Dhamma, is said to be skilled in the four types of questions: hard to overcome, hard to beat, profound, hard to defeat. He knows what's worthwhile & what's not, proficient in (recognizing) both, he rejects the worthless, grasps the worthwhile. He's called one who has broken through to what's worthwhile, prudent, wise.

"Pañha Sutta: Questions" (AN 4.42), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, June 7, 2009,

See you soon Daniel!

A more articulate farewell...

Pema Chodron

GM Rice

Ayurvedic Vegetarian Food Pyramid

Vata : emphasis on sweet, salty, sour and pungent tastes
Kapha : emphasis on bitter, astringent, sour and pungent tastes
Pitta : emphasis on sweet, bitter and astringent tastes

Vata : more dairy, nuts
Kapha : more beans
Pitta : more raw food

Sepp Holzer

Humble

Let go of the ways you thought life would unfold:
the holding of plans or dreams or expectations – Let it all go.
Save your strength to swim with the tide.
The choice to fight what is here before you now will
only result in struggle, fear, and desperate attempts
to flee from the very energy you long for. Let go.

Let it all go and flow with the grace that washes
through your days whether you received it gently
or with all your quills raised to defend against invaders.
Take this on faith; the mind may never find the
explanations that it seeks, but you will move forward
nonetheless. Let go, and the wave’s crest will carry
you to unknown shores, beyond your wildest dreams
or destinations. Let it all go and find the place of
rest and peace, and certain transformation.

Let it Go
-Donna Faulds

Architecture - Symbiosis

Good architects study the place of man in nature.

Here are a few quotes by Frank Lloyd Wright :

Study nature, love nature, stay close to nature. It will never fail you.

So here I stand before you preaching organic architecture: declaring organic architecture to be the modern ideal. (1939)

No house should ever be on a hill or on anything. It should be of the hill. Belonging to it. Hill and house should live together each the happier for the other.

All fine architectural values are human values, else not valuable.

Renunciation

Renunciation is not getting rid of the things of this world, but accepting that they pass away.

-Aitken Roshi

Prison

"a human being . . . experiences himself, his thoughts and feelings, as something separate from the rest--a kind of optical delusion of consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening the circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty"

-Albert Einstein

Truth

I am of the nature to grow old. There is no way to escape growing old.

I am of the nature to have ill health. There is no way to escape ill health.

I am of the nature to die. There is no way to escape death.

All that is dear to me and everyone I love are of the nature to change. There is no way to escape being separated from them.

My actions are my only true belongings. I cannot escape the consequences of my actions. My actions are the ground upon which I stand.

Abandoning False Speech

Abandoning false speech,
The Buddha refrains from false speech.
A truth-speaker,
He can be relied on
Trustworthy, dependable, non-deceptive.
Abandoning malicious speech,
The Buddha refrains from repeating what he has heard that harms others.
A reconciler of those who are divided,
He encourages those who are friends.
Rejoicing in peace, loving peace, delighting in peace
He speaks words that make for peace.
Abandoning harsh speech,
The Buddha refrains from it.
He speaks what is blameless, pleasing to the ear, agreeable,
Reaching the heart, urbane, pleasing and attractive to many.
Abandoning idle chatter,
He speaks at the right time, what is true and to the point,
Of the Dharma and discipline.
The Buddha is a speaker whose words are to be treasured,
Seasonable, reasoned, well-defined, and connected with liberation.

Island

Through effort, attention,
Restraint and self-control,
The wise person can become an island
No flood will overwhelm.

-Dhammapada 25

Wishes and Actions

No matter how I might wish things to be otherwise, things are as they are.

Although I wish only the best for you, I also know that your happiness and unhappiness depends upon your actions, not my wishes for you.

Still, like a tree

Whenever I intend to move (my limbs)
Or if I wish to speak,
I will first examine my mind.
Thus, ‘the stable one’ acts in the proper way.

Whenever my mind becomes attached
Or whenever I want to be angry,
I will not engage in (any) action nor will I say anything,
But will remain (still), like a tree.

Whenever I am wild or mocking,
Filled with pride or self-infatuation;
When I have the intention to expose the faults of others,
Cause dissension or have the thought to deceive others;

Whenever I am inclined to praise myself
Or when I disparage others,
Insult others or cause a quarrel:
At such times I will remain (still), like a tree.

Whenever I desire (material) gain, respect or fame;
Whenever I intend to seek an entourage of servants,
And when in my mind I desire (personal) service:
At such times I will remain (still), like a tree.

Whenever I desire to give up (working for) the benefit of others
And desire to pursue my personal welfare,
And when a thought of wishing to speak arises,
At such times I will remain (still), like a tree.

Whenever (I am) impatient, lazy and fearful,
Likewise when (I am) boastful or when (I talk) nonsense;
When thoughts of attachment to my own group arise,
At such times I will remain (still), like a tree.

Having in this way examined (whether or not) thought of afflictions
Or of pursuing what is meaningless (have arisen),
The hero will at such times hold steady this (mind of his)
By (applying) the (respective) antidote.

(Being) very certain and highly devoted,
Firm, respectful and polite;
Possessing a sense of shame, (being) apprehensive and peaceful,
I should strive to delight others.

Shantideva - Bodhisattvacaryāvatāra Chapter 5

From this place of stillness, forgive the negative thoughts, practice acceptance and practice compassion : beings everywhere suffer from these thoughts and situations, may we all be free from such suffering, may the suffering I experience - and witness, still as a tree - help liberate all beings.

Denial

The best-adjusted person in our society is the person who is not dead and not alive, just numb, a zombie. When you are dead you’re not able to do the work of society. When you are fully alive you are constantly saying "No" to many of the processes of society, the racism, the sexism, the polluted environment, the nuclear threat, the arms race, drinking unsafe water and eating carcinogenic foods. Thus it is in the interests of our society to promote those things that take the edge off, keep us busy with our fixes, and keep us slightly number out and zombie-like. In this way our modern consumer society itself functions as an addict.

-A.W. Schaef - When Society Becomes an Addict

Ears

We have two ears and one mouth so that we can listen twice as much as we speak.

-Epictetus

Speech in the Dhammapada

Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet.

Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.

A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.

Silently shall I endure abuse as the elephant in battle endures the arrow sent from the bow: for the world is ill-natured.

In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.

He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

-The Dhammapada

Monkey Mind

How hard it is to control the mind!

Well has it been compared to the maddened monkey. There was a monkey, restless by his own nature, as all monkeys are. As if that were not enough some one made him drink freely of wine, so that he became still more restless. Then a scorpion stung him. When a man is stung by a scorpion, he jumps about for a whole day; so the poor monkey found his condition worse than ever. To complete his misery a demon entered into him. What language can describe the uncontrollable restlessness of that monkey?

The human mind is like that monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession comes the sting of the scorpion of jealousy at the success of others, and last of all the demon of pride enters the mind, making it think itself of all importance. How hard to control such a mind!

-Swami Vivekananda

Who or How?

Do not care about who you are. Simply be attentive to how you are.

In every life situation you cannot avoid a first arrow - pain, anguish, unsatisfactoriness. Let it be.

Often, we condemn, hate, judge, criticize, deny this first arrow, this is like being struck by a second arrow. Let it go.

In most social contexts, we are struck by first arrows, let them be. We are then often compelled to react to those first arrows. When this drive to react arises, be motionless and acutely mindful, then let go of the desire to act or speak to protect who you are.

If we are mindful enough to act and speak from a place of goodwill and wisdom, who we are in this moment becomes how we are, and how we are in this moment is loving and peaceful.

A being of love and peace is a liberated and a liberating being.

Connect!

Project positive feelings on others - feelings of warm care and goodwill - and not only will others benefit, but we will benefit as well. This is because we are not truly separated or autonomous from each other. Projecting love to others is the same as cultivating love for oneself. Project boundless love, and you become boundless love.

When we bring a loving presence and a spirit of non-violence to all that is, we discover that there is a place in us where fear cannot penetrate. This is the result of letting go of a smaller sense of separated self and realizing our unity with all there is, has been and will be.

Experiencing this essential connection is to be a Buddha, to be awake.
Whenever we forget about this unity and hold on to the illusion of a separated self, we are planting the seeds of suffering for all beings.

Be Careful What You Wish For

Go ahead, light your candles, burn your incense, ring your bells and call out to the gods, but watch out, because the gods will come and they will put you on their anvil and fire up their forge and beat you and beat you until they turn brass into pure gold.

-Sant Keshavadas