We Are Recycled Consciousness.

We are recycled consciousness expressing itself in infinite forms. Science tells us that we are social creatures. We need others to survive in this world of suffering. Buddhism explains this bond as interconnection and co-arising. We are all one. To quote the Heart Sutra, "form is emptiness and emptiness is form." Thich Nhat Hanh uses the example of waves in the ocean.

We are all apart of a great, infinite, ocean of consciousness. In other words, we all share a similar human consciousness that interconnects us. As individuals, we are the wave that arises from the wider ocean of consciousness. We are both the wave and the ocean. We are both individuals, and a collective consciousness. This is the Buddhist belief of co-arising. To quote Buddha, "All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else."

In each new birth, our karma determines the particular form of our wave rising from the greater ocean of consciousness.

~i bow to the buddha within all beings~

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Three Minds of Meditation

Seven Dharmachari and Ven. Vivekananda (Bodhi Vihara), Wisdom Quarterly

"The secret of health for both mind and body is not to mourn for the past, worry about the future, or anticipate troubles, but to live in the present moment wisely and earnestly" - the Buddha (Cadi-cliff/flickr.com).

  

Three "minds" become evident while meditating. There is the Automatic Mind, the Choice Point (conscious awareness or adverting power), and the Peaceful Mind.

Automatic Mind is the thinking that just happens. It can hardly be stopped or slowed down sometimes. It is the source of "monkey mind" (restlessness, worry, clutter, angst, and anxiety) and awkward creativity, projections into the future, and recollections/reconstructions of the past. It is usually miserable and what we call NOT-meditating.

  

And while this may be true, it leads to meditating. 

  

Peaceful Mind is a wonderful state of serenity, a non-judgmental receptivity of perception. It is one of the preliminary goals of meditation called samatha. It purifies and intensifies the mind and is best used in the service of developing insight (vipassana). It itself, however, does not lead to insight or enlightenment, but it does lead to many other good things.

 

When people experience this state of mind, they call it "meditation." And they call the previous work that got them there not-meditating. It can also be called zen (jhana, dhyana, ch'an) if it is particularly deep and "absorbing."
  

• NOTE: Peaceful Mind should not be confused with sleep or unconsciousness. It is the exact opposite. For it is fully conscious but centered on a single object. Or it can be strong but divided among just a few objects post-absorption, as in when one is engaged in insight-practice (vipassana). Stop first, then insight.
• George Quant speaks of a Fourth State of Consciousness, one beyond sleeping (dreaming), waking, and unconsciousness. It may be referred to as a super-conscious state, a thoughtless awareness, an effortless peace (usually preceded by lots of successful effort).

How can one go from restless automatic thinking to restful peace? It is possible because in between these natural states there is a Choice Point (to borrow Sarah McLean's term). This is when our active consciousness elects to catch itself daydreaming, wandering, nodding off, or engaging in discursive thinking when we are trying to meditate. We are meditating.

 

Meditation is catching ourselves and consciously (and blamelessly) returning to the object we have chosen to sit with for a predetermined span of time. Whereas wandering is not meditating, looking out for wandering and doing something about it when it happens is being actively engaged in mediation.

This behavior eventually leads to mastery, to a very strong and well controlled Peaceful Mind, or what most everyone agrees counts as "successful meditation."

We are successful much more often than we think just for noticing and applying the antidote rather than giving the mind free rein, which it has most of the day on most days.
  

"Ordinary mind" and "beginner's mind" take on new meaning in Zen. Ordinarily, we are just wandering discursively. Beginners struggle. But after considerable practice, we return and see it with different eyes. There's nothing supernatural about Peaceful Mind. It is  our birthright; it is how we were as infants and beginners; it is our ordinary (original) mind. But beginning meditators have a hard time believing that. When we come back to it as if for the first time, as C.S. Lewis noted, we can really appreciate the work we have done and how we have evolved.

So the next time you sit and watch, be glad to catch the mind wandering away. It gives rise to the Choice Point, that mind that knows-and-sees and does something about it. It is the way to Peaceful Mind.

Bring it back gently and without shaming or scolding. That noticing and doing something about it was "meditating." And it is soon blessed with Peaceful Mind, heightened consciousness, and a new normal -- being cool, calm, and collected with no apparent effort. Then if this mental state, this Peaceful Mind, is put to the task of developing liberating-insight, one may see and touch nirvana here and now.

 
Example: Farmers in the Fields

What would you grow if you could grow anything?

A farmer works her field for months. Others laugh because nothing is seen growing there, whereas their fields naturally have useful things growing on them. Finally after months of this, the other "farmers" come to laugh and criticize the one farming fruitlessly.

They ask, "What are you doing wasting your time here?"

"Wasting my time?" the farmer asks. "I have been preparing my field, weeding it, plowing it under, fertilizing it by letting it lie fallow, fixing the soil, getting it ready for seeding. How about you? How did you prepare your field?"

"No, it just grew that way naturally. We're very good farmers because we didn't have to do anything but sit and watch it grow."

"How will y'all control it, master it, guide it to your ends? That is, how will you get it to grow what you want? How will you increase your yields with useful plants you favor and minimize plants and pests you do not want?"

"We have no idea about that," the others confessed.

"Yet you call yourselves 'farmers'?"

In just the same way, a person who struggles in meditation is actually meditating -- if s/he learns to recognized the departing mind and keeps bringing it back (without criticizing it for having departed).

Then when she or he sits down to gain Peaceful Mind, it is accessible. And when insight is desired, or when a persistent problem (e.g., one of the Five Hindrances) arises, an antidote (e.g., one of the Five Factors of Absorption) is applied to regain Peaceful Mind. This, then, is indeed a "farmer."
  
The others are just watching plants grow. And when a problem arises, they are put off their farming to go in search of a solution. They have little access to anything beyond Peaceful Mind to imperturbable peace founded on wisdom. For there is a wisdom that has gone beyond, gone beyond beyond.

When that is reached one will exclaim, "Oh, what an awakening!"

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Supernatural Science: Between Life and Death

TheDocumentarySite; Dhr. Seven, CC Liu, Ashley Wells, Wisdom Quarterly

Thousands of people claim to have had near-death experiences. Do these experiences offer proof for the existence of an afterlife? Or do they tell us something about the human brain's response to extreme stress?

Soul and Not-Soul

What is the "soul" (gandhabba) commonly referred to as spirit or ghost? In Buddhism it is a transient phenomenon composed of five "heaps" or aggregates. These factors are functionally-integrated by the mysterious power of karma that can bear results at a time distinct from an action undertaken. What are the five groups?

The first group is labelled "form." It is composed of four heaps, referred to as earth, wind, fire, and air but explained by the Buddha as actually being qualities of materiality: solidity, motion, temperature, and cohesion. Buddhist physics articulated in the Abhidharma go into great deal about these qualities. Moreover, instructions are given for seeing/experiencing them first hand as objects of insight meditation practice. (Success in such meditation is dependent on the depth and strength of concentration -- serenity, absorption, mastery of samadhi -- one has previously developed and has at his or her disposal. The strength of the mind is only available in the absence of hindrances, defilements, and taints.

The second group is labelled "feelings" -- not emotions but sensations. Emotions are more complex, and while they may be felt in the body, they are more likely categorized under mental/heart formations. There are six sense bases, the ordinary five and mind. Feelings are pleasant, unpleasant, or neutral, and may be therefore thought of as 18 (6 x 3) in all. They also serve as objects of insight and are much easier to become aware of in a stable way than the kalapas (particles of perception) in Buddhist physics.

The third group is labelled "perceptions." When the six sense bases apprehend, perceive, or note in accordance with their types of objects (eye sensitivity sees forms, ear sensitivity hears sounds, etc.), perception takes place. Feelings and perceptions are two types of mental/heart formations, but they are so salient and important in our experience, that the Buddha singled them out for special attention. Perceptions arise from the six sense bases. Note that the eye does not see, but rather what sees is that property of the eye -- what might today be called the rods and cones of the retina -- that sends its impulses (mind moments, cittas?) to the nervous system's bulbous processing center we call the brain.

The fourth group is labelled "mental formations" but should not be regarded as exclusive to the brain. Much of the process of being aware actually emanates and returns to the heart, the literal heart area where the "mind door" is located -- a greenish mirror reflecting sensory experience. There is absolutely no need to believe this, for one may experience it directly. Seeing replaces believing, so one should not remain satisfied with an admixture of religious faith and skeptical doubt when investigation and verification are available and urged. The Buddha is famous for saying of the Dharma, of his teachings, "Come see." There are 50 groups under this rubric, in addition to the fact that the two previous groups are also special kinds of mental formations. They serve the important function of conditioning karma as skillful, unskillful, or neutral. See more at sankhara.

The fifth group is labelled "consciousness." Together with the previous three, this group forms what may be referred to as "mind." it is not a tangible thing but an interdependent process. The first group, form, is "body." A body is not limited to gross sensual bodies; fine-material (rupa) bodies, such as those of ghosts and spirits and light-beings (devas) also qualify as form. Not everyone, however, has a body. Ghosts have bodies but they long for sensual bodies. Beings in heavenly worlds have (fine material) bodies and are glad to be done with these dense material frames. The most rarefied beings in the four Immaterial Sphere (arupa loka) planes of existence are formless (arupa). But these four are the only exceptions. Otherwise, these Five Aggregates are always together, just as the qualities of materiality are bound up with one another and only analyzed (dissected, set apart) for the purposes of discussion (analysis) and the development of insight. Consciousness is awareness, which depends and influences the other aggregates.

So it is never correct to say, when conventionally speaking, that there is no self or that the Buddha teaches that there is no soul or no self. There is a soul (atta), there is a self (atta), there is an ego, there is a spirit (a subtle material body we may regard as "light" or ordinary matter in an extraordinary state such as a flux or higher energy state).

Likewise, it is never correct to say, when ultimately speaking, that there is a soul or self. There is NO soul or self. But this must not be taken on faith, for faith may supplant direct experience and lead to absurdities such as making the claim, "There is no soul, no self." Such claims by mystics who have seen is fine. But such claims by lay Buddhists is ridiculous and leads to doubt, scorn, and/or dismissal of Buddhism's philosophy leading to liberation. Philosophy does not lead out, practice does. With practice the philosophy makes perfect sense. With scholarship, it breaks down. So it is more important to practice meditation than to study ideas.

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What we learn in college: Doors of Perception

Guy Noir and Saint Olaf English major (Prairie Home Companion); Wisdom Quarterly

What will we see when we can see what can be seen? (kozmedia.com)

   
(G)uy Noir: Nobody knew much about him, though I did find an English major who wrote about him in her journal. 

(E)nglish Major: It was more about feelings though.

G: Your feelings about Shawn? 

E: Sort of. He's in this memoir I'm writing.

G: A memoir of?

E: A memoir of St. Olaf.

G: But you're still at St. Olaf.

(lilminx16.deviantart.com)

E: I know, but I think that memory is a part of the present, and all these fragments and images and information that make up memory are part of who we are now and that what we remember about a person is really a reflection of facets of our own experience, and the very act of remembering is the act of self-discovery. 

G: Uh uh. So you're saying you did know Shawn, or...

E: In the sense that he's a part of the world that exists as a reflection of my perception of it.

G: I see, in that sense of it, huh.

   

You know some day, kid, when you discover yourself... you're going to remember the perception of the memory of the fragments of experience, and you're going to look at the unpaid balance of your student loan and you're gonna ask, 'Why?' Nobody has the answer to that, you know?

E: Do you mind if I write that down?

G: No, go ahead, go ahead; be my guest.

Relevant Guy Noir segment begins at Minute 45:00

Eyes (somanyroads.com)

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Intention Experiment: science of spirituality

Lynne McTaggart (TheIntentionExperiment.com); Amber Dorrian, Wisdom Quarterly

This is a book without an ending. The Intention Experiment, which was voted a Top Amazon 100 by readers and is now a worldwide sensation, is the first book to provide full scientific evidence for the power of human intention. It is also the first book to invite readers to take an active part in its original research. The book seeks to answer the most fundamental question left open by The Field: If we are all connected, all one, can our thoughts and intentions affect and change the world and things out there in the world? More

• Lynne McTaggart, author of The Bond: How to Fix Your Falling-Down World, appears on The Aware Show today and soon on a free teleseminar call. She's found something more powerful than intention.

For centuries Western science and cultures have taught us to think of ourselves as "individuals." But a revolutionary new understanding is emerging: What matters is not the isolated entity but the space between things, the relationship. The "bond." It challenges the way we conceive of ourselves and our world. It also shows us that the essential impulse of all life is a will to connect rather than a drive to compete.

U.S. Attorney General is [a criminal] in contempt

(NPR) In a dramatic showdown between the branches of the U.S. government, the Republican-led House voted along party lines to hold Attorney General Eric Holder in contempt of Congress. This is the first time in history... droves of Democratic lawmakers protested by walking out of the House chambers... [in] disgust. Now the criminal contempt charge is referred to the U.S. Attorney in the District of Columbia. In other words, Holder's own Justice Department will decide how to proceed. More

• The Nation: Scalia's broken Moral Compass...approximately 83 percent of Americans are affiliated with an organized faith, be it a form of Christianity, Islam, Hinduism, Buddhism... 
• Pakistan: BUDDHA attacked by Taliban gets facelift The monk credited with introducing Buddhism to Tibet, Padmasambhava, was born in Swat. 
• Return to the Same City
• Thai Buddhist Film Festival seeks to spark faithThe International Buddhism Film Festival was an effort by the government and private religious groups to popularize the Dharma among the younger... 
• "Many strands" of Aung San Suu Kyi's life unite in Oxford
• [Forced insurance] law upheld: Now what?
• Why there's less red meat on many American plates 

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Part III: It's Been a Long Time (sutra)

Maurice O'C. Walshe, "Great Discourse on the Lineage" (DN 14); Dhr. Seven, Wisdom Quarterly

Spiritual evolution occurs in cycles (bisquich.com)

• Part I: It's Been a Long Time (sutra)
• Part II: It's Been a Long Time (sutra)

The Buddha: "Then the Bodhisattva Vipassi thought, 'I have found the insight-way to enlightenment, namely:

1. "By the cessation of mind-and-body, consciousness ceases;
2. by the cessation of consciousness, mind-and-body ceases;
3. by the cessation of mind-and-body, the six sense bases cease;
4. by the cessation of the six sense bases, contact ceases;
5. by the cessation of contact, feeling ceases;
6. by the cessation of feeling, craving ceases;
7. by the cessation of craving, clinging ceases;
8. by the cessation of clinging, becoming ceases;
9. by the cessation of becoming, birth ceases;
10. by the cessation of birth aging and death, sorrow, lamentation, pain, grief, and distress cease. Thus this whole mass of suffering ceases." 

"And at the thought, ‘Cessation, cessation,’ there arose in the Bodhisattva Vipassi insight into things never before realized accompanied by knowledge, vision, awareness, and light.

  

Buddha Peace Pagoda inset (Valdnad)

"Then, disciples, at another time the Bodhisattva Vipassi dwelled contemplating the rise and fall of the Five Aggregates of Clinging: 'Such is the (1) body, such its arising, such its passing away; such is (2) sensation... such is (3) perception... such are the (4) formations [usually represented by volition]... such is (5) consciousness, such its arising, such its passing away.'

  

"And as he remained contemplating the rise and fall of the Five Aggregates of Clinging, before long his mind was freed from the corruptions, freed without remainder. [That is, he became completely enlightened and liberated from all future rebirth.]
  
"Then, disciples, the Blessed One, the Arhat, the fully-enlightened Buddha Vipassi thought, 'Suppose I were now to teach Dharma?' Then he thought, 'I have attained to this Dharma, which is profound, hard to see, hard to grasp, peaceful, excellent, beyond reasoning, subtle, to be apprehended by the wise.

   

"'But this generation delights in clinging, rejoices and revels in it. But for those who so delight, rejoice, and revel in clinging this is hard to see, namely, the conditioned [dependently originated] nature of things. 

   

"Equally hard to see would be the calming of all the mental formations, the abandonment of all substrates of rebirth, the waning away of craving, dispassion, cessation, [so as to see] nirvana. And if I were to teach Dharma to others and they did not understand, that would be wearisome and troublesome."
  
"And to the Buddha Vipassi there occurred spontaneously this verse never heard before:
  

"This that I’ve attained why should I proclaim?"

Those full of lust and hate can never grasp it.

Upstream this Dharma subtle, deep does aim.

So hard to discern, the passion-blinded cannot see it."

   

Maha Brahma (Thai Erawan Shrine)

"As the Buddha Vipassi pondered in this way, his mind was inclined to inaction rather than to teaching the Dharma. And, disciples, the Buddha Vipassi’s reasoning became known to a certain Great Brahma [telepathically], who thought:
  
"'Alas the world is perishing. It will be destroyed because the mind of Vipassi, the Blessed One, the Arhat, the Fully Enlightened Buddha, is inclined to inaction rather than to teaching the Dharma!'
   
"So this Great Brahma, as swiftly as a strong man might stretch his flexed arm or flex it again, disappeared from the Brahma plane and reappeared before the Buddha Vipassi. Arranging his upper robber over one shoulder and kneeling on his right knee, he saluted the Buddha Vipassi with joined hands and said:
   
"'Venerable sir, may the Blessed One teach Dharma, may the Well-Farer teach Dharma! There are beings with little dust in their eyes who are perishing from not hearing Dharma: they will become knowers of Dharma!" More

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Brains are cool! (Dr. Jill Bolte Taylor)

Dr. Jill Bolte Taylor (drjilltaylor.com); Wisdom Quarterly

Dr. Jill "Brain Eye to Eye" (Kip May)

The Brain Extravaganza! was launched in Bloomington, Indiana, in April 2012. Brains, brains, brains! Big beautiful anatomically correct brains with 12 pairs of cranial nerves and all the gyri and sulci one could ever want.

  

There are 22 enormous fiberglass brains (5 feet long, 5 feet high, and 4 feet wide) in the hands of the artists who painted/decorated them for the extravaganza. This thrills Dr. Jill's heart, she explains.

   

Every brain will have a sign attached. On the sign will read five facts about the brain and a special question. Download a really cool mobile app at jbtbrains.org to paint your own brain. Then compare it to other brains, upload the image to Facebook [so the government can get a copy for your file], and talk brains, brains, brains. "YaY! Brains are cool!" the doctor and author of My Stroke of Insight insists. More

• Enlightenment by stroke
• On the heels of her viral sensation TED Talk, Harvard neuroscientist Dr. Jill Bolte Taylor wrote My Stroke of Insight. She was interviewed by Teri Gross on "Fresh Air."
• Hemorrhaging Nirvana
• Top 10 quirky facts about mass-produced food
• PHOTOS: Thai novices and the "Second King Monk" 

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Nyogen Roshi: Everything is Contained Right Where You Sit.

~Peace to all beings~

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"Unmistaken Child" Documentary on PBS is Worth Your Time.

I was recently sent an advanced copy of an upcoming documentary on PBS titled, "Unmistaken Child." It follows the journey of a young monk in Nepal looking for the reincarnation of a great lama who also happens to be beloved friend. This documentary was as much about finding the courage to believe in yourself as much as it was about finding the reincarnated Rinpoche.

As a Zen Buddhist, I try not to follow my mind down the rabbit hole into the realm of what happens after death too much because it is keeps me from staying in the "now," which is really the only moment available to us. It is where our practice takes place. So I have been taught that if I concentrate too much upon what might happen I miss what is happening. However, for the sake of conservation I have no problem with the idea of death and dying. I also have no problem with the idea of rebirth and suspect that it happens. Likewise I have no problem with the possibility that nothing happens after you die.

However, reincarnation of a specific person or "soul" seems counter to what the Buddha taught but I'm no expert. As a skeptic of the Tibetan Buddhist tradition of reincarnating lamas I must admit though that this documentary really makes me reconsider the possibility again. I truly marveled at how accurate the process was. Look for a cameo from the Dalai Lama.

It truly was remarkable to follow the journey of the young monk seeking his reincarnated teacher and watching his struggles, his triumphs, courage and undying patience and respect for his mentor. The documentary did a wonderful job in showing us the intimate process of testing children to reveal the new body of this master. The dialogue was minimal, which seemed fitting for such a sacred and serious mission. I didn't realize how intricate the process was for finding a reincarnated lama. I had some idea from the movie "Kundun" as to how the Dalai Lama was found but I didn't know that the process involved divination of the ashes of the cremated teacher, astrological charts and dream interpretation.

It was fascinating to discover just how deep Tibetan Buddhism is intertwined with the metaphysical. After watching this movie and getting even more insight into the heavily ritualized nature of Tibetan Buddhism, it really does seem like its own branch of Buddhism. So instead of the traditional recognition of only two main branches of Buddhism, Theravada and Mahayana, it makes sense that some say there is a third--Vajrayana, because Tibetan Buddhism is so unique. While there is some overlap with Mahayana schools, Tibetan Buddhism has such a distinct nature, which is probably due to its development in such an isolated region of Asia.

Anyway, the documentary was enthralling, inspiring, educational and revealing. The scenery of the Nepalese highlands is stunning and worth viewing this film for that alone. The high mystical peaks seem so very fitting for such a otherworldly exploration. I highly recommend you watch it when it airs on PBS (Public Broadcasting Service) here in America on April 7th at 10p.m. (check your local listings).

~Peace to all beings~

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Biocentrism.

I have recently come across an interesting science theory call Biocentrism as proposed by scientist Robert Lanza. I was fascinated with the many connections between it and much Buddhist philosophy. I will give you a quick run-down of what Biocentrism is about via wikipedia, which isn't the best source but it's the easiest for my purposes but I encourage you to read about it further. Biocentrism posits that life created the universe and not the other way around as traditional science has taught us. This blends nicely into the Buddhist concept that reality is what our limited and deluded mind makes of it. The seven principles of Biocentrism are as follows. Note the similarities between it and Buddhist thought:

1). What we perceive as reality is a process that involves our consciousness. An "external" reality, if it existed, would by definition have to exist in space. But this is meaningless, because space and time are not absolute realities but rather tools of the human and animal mind.

2). Our external and internal perceptions are inextricably intertwined. They are different sides of the same coin and cannot be divorced from one another.

3). The behavior of subatomic particles, indeed all particles and objects, is inextricably linked to the presence of an observer. Without the presence of a conscious observer, they at best exist in an undetermined state of probability waves.

4). Without consciousness, "matter" dwells in an undetermined state of probability. Any universe that could have preceded consciousness only existed in a probability state.

5). The structure of the universe is explainable only through biocentrism. The universe is fine-tuned for life, which makes perfect sense as life creates the universe, not the other way around. The "universe" is simply the complete spatio-temporal logic of the self.

6). Time does not have a real existence outside of animal-sense perception. It is the process by which we perceive changes in the universe.

7). Space, like time, is not an object or a thing. Space is another form of our animal understanding and does not have an independent reality. We carry space and time around with us like turtles with shells. Thus, there is no absolute self-existing matrix in which physical events occur independent of life.

James: Then there is this following excerpt from a different article about how scientist Robert Lanza rediscovered this idea that Buddhists have believed for eons. It is a nice image of what is being talked about with this theory and startlingly reminds me of Indra's Net metaphor:

The farther we peer into space, the more we realize that the nature of the universe cannot be understood fully by inspecting spiral galaxies or watching distant supernovas. It lies deeper. It involves our very selves. This insight snapped into focus one day while one of us (Lanza) was walking through the woods. Looking up, he saw a huge golden orb web spider tethered to the overhead boughs. There the creature sat on a single thread, reaching out across its web to detect the vibrations of a trapped insect struggling to escape. The spider surveyed its universe, but everything beyond that gossamer pinwheel was incomprehensible. The human observer seemed as far-off to the spider as telescopic objects seem to us. Yet there was something kindred: We humans, too, lie at the heart of a great web of space and time whose threads are connected according to laws that dwell in our minds.

James: As Nobel physicist John Wheeler once said, “No phenomenon is a real phenomenon until it is an observed phenomenon.” I look forward to reading more about this theory as I am very fascinated with interactions between science and Buddhism. If everyone and everything is interdependent and interconnected then I see no reason why Buddhism and science have to be mutually exclusive. It seems to me that many of the theories posited by both are quite similar.

PHOTO CREDIT: University of Chicago Press

~Peace to all beings~

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Waking Up to Oneness.

-Special thanks to my friend Jamie over at Progressive Buddhism for showing me this video.

~Peace to all beings~

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Spirituality and Music: Matisyahu, "One Day."

I happened upon the music of Matisyahu by chance when he first hit the scene and immediately fell in love with his style. It's fresh, original, hip and very catchy. His style is an exceptional hybrid of reggae, rap, beat-box, hip-hop and rock. There is something there to his music, however, besides amazing talent and a unique sound, which I quickly figured out--He has a deep passion for the music, which stems in large part from a deep well of spiritual energy.

Matis is a Hasidic Jew who mixes positive, uplifting messages about Jewish and other spirituality into his songs. The spiritual messages he infuses into his music are very universal so that despite not being Jewish or even monotheistic I really connect with it on a profound level. One such song is from Matisyahu's new album, "Light" and it's titled, "One Day." Anyway, below the video box I've typed out some of the lyrics that I like most from this song about peace, love and non-violence. If the video is disabled click here for the link to the video:

sometimes in my tears I drown
but I never let it get me down
so when negativity surrounds
I know some day it'll all turn around
because
all my live I've been waiting for
I've been praying for
for the people to say
that we don't wanna fight no more
they'll be no more wars and our children will play
one day

it's not about
win or lose
because we all lose when they feed on the souls of the innocent blood drenched pavement
keep on moving though the waters stay raging
in this maze you can lose your way (your way)
it might drive you crazy but dont let it faze you no way (no way)

one day this all will change
treat people the same
stop with the violence
down with the hate
one day we'll all be free
and proud to be under the same sun
singing songs of freedom

James: Music can provide inspiration to see the world, the day or one's life in an entirely different way. Sounds are some of the most effective ways of conveying spirituality because they touch a place deep within our essence that isn't always accessible by words alone. A lot of times too the essence of words can be lost in translation from one language to another but the sounds themselves cross all boundaries, barriers and cultures. It can inspire us toward great heights of being, doing and seeing.

In addition, music is a great way to relax and prepare for meditation but it is also a very good meditation by itself. I have sat down to listen to music with an angry or depressed mood only to have it lifted and calmed through meditating on the beautiful sounds of a song. So don't forget to use music to help you explore your states of mind and consciousness. It's important to take time in our busy lives to stop, listen and enjoy some good music to help us release less helpful energy and replace it with a rejuvenating feeling.

~Peace to all beings~

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Earth: The Pale Blue Dot.

Concerning what Buddhism thinks toward the universe the Buddha has said, “It is so large that it has no exterior, and so small that it has no interior.” “It means that at the Tathagata level, in terms of largeness, you can’t see the edge of the universe, and in terms of smallness, you can’t see the smallest microscopic particle of matter."

James: Whenever this perspective comes into focus it always humbles and reassures me that the bigger picture of reality is unfolding as it should. How could it not be unfolding at it should for we don't have much control over anything let alone our fate in the unfathomable totally of the Universe. We have learned a lot as a species but we still probably don't even know a tenth of what the Universe is about and we will most likely never know. Perhaps that's the way it is meant to be because how can something so immense and ever changing ever be pinned down and completely understand by a mind, which we know is flawed to begin with? Catching up to the consciousness of this vast experiment is in my view a glimpse into the state of parinirvana, which in totality is impossible to grasp until, (it seems to this humbled mind) until one no longer longs to grasp at all. Perhaps we'll "know" it when our desire to know is exhausted.

How lucky to have been born on this pale blue dot of dust hurtling through the vast expanse of a living Universe at all? How even luckier is it then to have been born as a human with the ability to understand that we're living on a pale, isolated blue dot of dust hurtling through the vast expanse of a living, breathing Universe!! And that on this pale blue dot once walked a man called Buddha who changed this dot forever. Whole civilizations of ants live and die generation after generation with no knowledge whatsoever that they live on such a miracle of a rock floating and spinning around a bright, giant, star of nuclear reactivity.

We can try to act like we are in control with our super smart, fast computers but in the totality of it all those are just blimps on a inconceivably massive time line. We're along for the ride so while pursuing science and looking beyond our current limitations is something we should always pursue we need to remember the less flashy parts of the puzzle. Black holes, red dwarfs, spiral galaxies and massive, multi-colored planets are enthralling and awe inspiring to be sure but so is the most delicate, humblest blade of grass that we often pass as we rush our way across this pale blue dot. Some of the most amazing moments in existence don't take place in a lab, aren't seen through the lens of a telescope or measured with the most high-tech satellite. As my master Thich Nhat Hanh says:

“I like to walk alone on country paths, rice plants and wild grasses on both sides, putting each foot down on the earth in mindfulness, knowing that I walk on the wondrous earth. In such moments, existence is a miraculous and mysterious reality. People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don’t even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child--our own two eyes. All is a miracle...

James: I am content to just be apart of it all and to share a few spins around the sun with you all on this miracle rock called, Earth. That makes me smile.

~Peace to all beings~

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Are the Six Realms of Buddhism Real?

I personally do not believe that the six realms are actual "places" that exist outside of ourselves. That being said, I do not know for sure that they do not exist outside ourselves but I'd rather focus on the here and now then what "might" happen. I see these "realms" as states of consciousness being in our present awareness created by the power of our deluded minds. After all we are not just reborn upon our physical death--we are reborn a new each moment of our lives in the here and now. It seems to me that the concept of these realms being "out there" somewhere is a bit unskillful. That is because this idea appears to fortify the unskillful view that there are "places" that are separate from our existence in the here and now. There is no "out there." It seems to simply create worry and trepidation of ending up in a "Hell" which spurs people to follow the Dharma for the wrong reasons--out of fear and desire.

That being said I'd like to move on to the actual "realms" and show how they are working right here and right now.

First I wish to address the "God realm." This is the state of a false sense of "getting it." It is a false reality because there is nothing "to get." We experience this "realm" when everything is going our way. We have everything we could ever want or need--we lack for nothing. We avoid anything that doesn't being us happiness and affirm our feeling of permanent greatness that is manufactured by our ego-mind. This breeds arrogance and pride. We cease to follow and practice the Dharma because we feel that we have "arrived" and thus no longer need to meditate, etc. However, eventually that "happiness" fades and we are left with nothing to show for our "wealth" because we are preoccupied with nothing but our personal satisfaction. We have done nothing to help others with our great blessings and that leaves us feeling empty, hallow and lonely inside. When this realization occurs we struggle to maintain our God-like state by grasping. Thus, inevitably the more we do this the more we suffer which of course leads to falling into the "lower states of being" and the cycle of samsara continues.

Next, there is the "Demi-God realm." This is the state of jealousy and paranoia. We experience this unfulfilling state of consciousness whenever we covet "things." We are jealous of our Dharma teachers. How many times have we said to ourselves that, "I'll be happy when I have this or that??" "I'll be happy in 5, 10 or 20 years" or "I'd surely be happier if I was that person." In this state of mind we compete to outdo others and be "number one." Therefore, before we know it our precious human birth comes to and end and we have wasted our opportunities to practice the Dharma. This leaves us physically and spiritually exhausted for we forget the Dharma's wonderful teachings of being happy with the present moment no matter our material state or position in the world.

Now we arrive at the "Human realm." This is the present moment. This is whenever we are aware of the Oneness of all things. When we are in this state of being we have the best chance to be aware of the Dharma and how skillful and important it is to our liberation. This is why being in this current moment is so important. It is in this state where we have the best chance of liberating ourselves for we have the most potential to study and practice with enough concentration to not only slow our karma but more importantly free ourselves from the cycle of samsara. In the other states of mind we are too preoccupied with less skillful actions to be bothered with practicing the Dharma.

This brings us to the "Animal realm." This is the state of pure ignorance. Wallowing in ignorance we stumble haphazardly through this precious moment of our humanity. We cease to be aware of our mind and give in to the cycle of suffering. We begin to believe that there is no point to anything. We end up following the crowd which can easily and does lead us off the proverbial cliff and into nothing but constant suffering. This is also a state of pure fear. We fear everything and everyone as potential enemies or live in scorn toward others as stupid and worthless--much like the predator/prey cycle of the animal kingdom.

The fifith realm is that of the "hungry ghost realm." We find ourselves in this state by constant craving--nothing satiates our out of control desire. This state of mind occurs whenever we long for the past and try to relive it or change things that can not be changed. Nothing brings us peace. It is also here where we find ourselves gorging on the sensual pleasures. Pleasure in and of itself isn't necessarily "bad." However, the attachment and pursuit of pleasure to the exclusion of everything else--especially the Dharma is what causes so much suffering. The more we indulge the more we suffer and therefore we indulge even more thinking that we can fill the hole of our dissatisfaction in our life through empty spiritual calories. :)

Finally we arrive at the "Hell realm." It is said that anger and hatred typify this state of consciousness and my experience has bore that out. When I am blinded by anger and hatred I live in state of pure suffering. Anger partially arises out of wanting to control things and people and when we can't do this we begin to hate them. These are also the moments when we hate ourselves thus if we hate ourselves how can we have any time for others let alone the Dharma?!! An additional emotion of this state of consciousness is excessive guilt. We attack ourselves for not being perfect--which of course is impossible because perfection is a delusion. If we were "perfect" then we would not be in this present human state. We'd have already reached liberation. It is also in this state where we find ourselves hating our lot in life. We somehow think that we shouldn't have to suffer and then in turn hate suffering itself--which of course creates even more suffering!!! It's total madness. Not only are we not following the middle path--we're not even on the path at all!!! Instead, we are out wandering around in the wilderness of spiritual insanity and risk being lost in moment after precious moment.

Well, that is my humble attempt at interpreting the six realms of existence. One interesting observation I have made upon meditating over these concepts is that I often experience all six of these states through one 24 hour period--sometimes I cycle through them more then once in that same time frame!!!

May this post help us all better understand what dangers to be aware of as we walk along the path of the middle way.

~Peace to all beings~

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