I remember when I first learned how to meditate [by being mindful of] my breath some time in 1990, during my university years.
Back then, meditation was not as well known. The Beat Generation’s Zen trend in the 1960s had died out with disco in the 1970s.
Barnes and Noble had maybe only a few shelves in a single bookcase labeled with “Eastern Philosophy” that covered all Eastern religions, including Buddhism.
Ram Das’s cryptic book Be Here Now was the only book I had read prior to reading my World Religions book, which included a chapter on Buddhism for a class I took.
Be Here Now (Ram Dass for Neem Karoli Baba)
It was different in the early 1990s. There wasn’t a World Wide Web, Google, or even a digital Yahoo. We didn’t have Idiot or Dummy books back then. While there were books out there, you really had to explore a subculture, and you had to know someone in order to know what the subcultures were and where to find them.
Luckily, I had a friend who was into Zen, and he was considering becoming a Catholic priest at the time. He recently transferred from UC Berkeley, not far from San Francisco, which might be called the subculture mecca of the United States, certainly for the "weird" things like meditation. I asked him to teach me. I thought it would be good for me to learn from him.
He agreed and came over to my apartment one night to teach me a lesson I would never forget. I remember we were sitting on the floor of the living room during the lesson. I was thinking about TV’s depiction of meditation and what should be happening. Then I said, “Should I light a candle?” He said, “If you want to, you can.”
“Should I light an incense stick?”
Mindfulness of Breathing, Four Elements Meditation
“If you want to, you can. You can have representations of the Four Elements.”
He explained it to me, but I did not really know what he meant, so I lit a candle and an incense stick to fit my world view of what "meditation" should be like. Before we started, he gave me a little bit of a lesson on the story of the Buddha and how he became enlightened.
He then told me some things about the sitting posture and to press my tongue against the roof of my mouth and to swallow a lot in a natural way. “They say it is good for you,” he said.
Then he taught me how to count my breaths “Zen style.” I would silently and inwardly count the exhales of my breaths one by one until I got up to ten. Then I would count backwards back down to zero. Then up to ten again, and then back to zero. I would repeat these cycles until it was time to stop. If I lost my count, I would just start all over again from “one.”
After our session was over, he left and that was more or less “The Lesson.” After that, I do not know why, but I continued with this practice and other forms of meditation almost every day, more or less for the rest of my life (with some exceptions of course).
Twenty years later, in 2010, I visited Ulpathkanda, Hantanna (Spring Hill Monastery) near Kandy, Sri Lanka, where I was able to use the Internet for the first time in a very long time. I sometimes joked about how I was doing an “Internet retreat” from my full-time life as a forest monk in Na-uyana.
Nevertheless, I was still at a high mountainous jungle forest monastery. I looked up my old friend, my meditation instructor, on the Internet. When we were in college together, he had changed his major from philosophy to whatever one needs to become a Spanish teacher.
It looked as though he had really lived the Spanish lifestyle and moved all over the globe to Spanish- and Portuguese-speaking countries. The Internet kept track of all the different countries he lived in. It is true that “Big Brother is watching,” just like George Orwell warned, so I could now watch with an Internet connection.
After all of that globetrotting, he settled down in a Connecticut town not too far from where he originally taught me how to meditate. I picked up the monastery phone, dialed the phone card codes, then I dialed his number. The phone rang, and a woman’s voice answered the phone. “Hello?”
“Hello, my name is Bhikkhu Subhūti, and I was wondering if a Brett [J.] lives here?”
“Yes, he does.”
“May I speak with him please?”
“Uh, okay,” she said in a cautious voice to the stranger on the phone. Perhaps I was a telemarketer to her. They did not know what to expect. There were muffled voices coming through the phone’s speaker, then eventually the phone was passed to Brett.
“Hello, this is Brett.”
I instantly recognized his voice, which had stayed the same all these years.
Hello, this is Bhikkhu Subhuti (Jeremy Glick)
“Hello, this is Bhikkhu Subhūti. You once knew me as Jeremy Glick from Central. Do you remember me?” (Central is a shorthand name for Central Connecticut State University).
“Yes, I remember you, Jeremy.”
I continued, “A long time ago, you came over my place and taught me how to meditate and how to count my breaths. With a few exceptions, I practiced nearly every day, and my practice grew and grew, and eventually I decided to become a Buddhist monk in 2001. Now my name is ‘Bhikkhu Subhūti.’ I looked you up on the Internet so I could call you and say, ‘Thank you.’”
There was a long pause. It was five or six seconds of delay before he spoke, so it seemed long. He finally broke the silence and said, “You know, we never know what will happen to the seeds we have planted long ago.”
I did not expect him to still be a teacher of mine, but those were words of wisdom. We caught up on some old times. He was indeed a Spanish teacher and married a woman from Spain. His brother, who was an electrical engineer, quit the industry and now counts caribou in Alaska for a living.
I told him that I never went into teaching, which was expected at college, so I became a computer programmer instead for about six years before leaving all that behind me.
Times have changed and so did the both of us. I told him that I had my brother make me a Facebook account (with two friends), and although as a schoolteacher he was against Facebook, he thought I might be able use it to do something worthwhile for other people. I did not do much with social networks until last year, but I kept his thoughts in mind.
We talked some more and then we parted. If you ever have a chance to thank someone who has affected your life, I highly recommend it. Often, we do not think we make a difference, but we do, positively and, unfortunately, negatively. We always plant seeds in ourselves and others. Some germinate, while others do not.
Sometimes we believe they are trivial sprouts, but some can grow into towering redwoods. It can change a whole person’s destiny. So always plant happy seeds because, “We never know what will happen to the seeds we have planted long ago.”
Ajahn Mun (original flawed translation by Ven. Thanissaro) via Ven. Sujato (facebook.com); edited by Dhr. Seven, Dhamma Teacher Aloka, Crystal Q., Wisdom Quarterly
"Alas, before long this body, deprived of consciousness, will lie strewn on the earth, discarded, just like a useless log" - Dhammapada, Verse 41 (tipitaka.net).
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Not me, baby! I'ma last forever!
The contemplation of the body is a practice sages -- including the Buddha -- have described in many ways.
For example, in the "Great [Fourfold] Establishing of Mindfulness" Sutra, the Buddha calls the contemplation of the body a support (or "frame of reference") for establishing mindfulness using this very body.
Among the root subjects of meditation taught to new monastics at the beginning of the ordination ceremony, a preceptor instructs them to mindfully contemplate:
head hairs
body hairs
nails
teeth
skin.
When organism overtake the immune system
In the Buddha's first ever sutra, the "Discourse on the Turning of the Wheel of the Dharma," he teaches that birth, aging, and death are disappointing (unwished for, unsatisfactory, painful, hard to accept, hard to endure, displeasing, leading to no fulfillment).
We have all now taken birth, have we not? So when we practice to take these liberating-teachings inwardly, contemplate them, and apply them to ourselves (opanayiko), we are doing well in our practice of the Dharma.
Why? Because the Dharma ("Truth") is akāliko (timeless, immediate, ever present) and āloko (self-evidently clear by day and night, free of anything that would obscure it).
What's the hell? Who stinks?
War criminal Hillary Clinton stinks of foul sulfur.
While residing at Jetavana monastery, the Buddha uttered Verse 41 of the Dhammapada with reference to Venerable Tissa.
After taking a meditation subject from the Buddha, Ven. Tissa was diligently practicing meditation when he became afflicted with a disease.
Small boils appeared all over his body then developed into big sores. When the sores burst, his robes became sticky, stained with pus and blood. And his body began to stink.
For this reason, he was known as Putigatta Tissa, "Tissa with the stinking body."
Bathed by the Buddha
Another realizes the Truth and is set free.
As the Buddha surveyed his surroundings with the light of wisdom, the monk appeared in his field of vision.
He saw his sorrowful state, abandoned by other monks (his resident pupils) on account of his bad smell.
The Buddha knew Tissa had the capacity to attain full enlightenment. So he proceeded to a shed close to where Tissa was staying.
He boiled fresh water and took it where Tissa was lying down. He took hold of the edge of his cot.
Only then did the resident monks, Tissa's pupils, gather around. And as instructed by the Buddha, they carried Tissa to the shed, where he was bathed and rinsed.
His robes were washed and dried for him. Afterward, Tissa felt fresh in body and mind. Soon he developed one-pointedness of mind in profound concentration.
Standing at the head of the cot, the Buddha said to Tissa that this body, when devoid of life, would be as useless as a log strewn on the earth.
(BuddhistSocietyWA) Ajahn Brahm talks about different sects of Buddhism, how the division came to be, and what it means. Ultimately, Buddhism is all the same cake topped by various icings.
Why was Ajahn Brahm expelled? Go Beyond Words, the Wisdom Publications' blog, currently features “History in the Making,” a guest post by editor David Kittelstrom regarding (in part) the expulsion of bhikkhu Ajahn Brahmavamso (a.k.a., Ajahn Brahm) from the Wat Pa Phong Sangha. Here are some excerpts:
The late forest monk and meditation master Luang Por Chah was a true visionary. While his peers did not bother with training Western monks, he did it seriously at his Wat Pah Pong forest monastery. This has now led to nuns being ordained. More>>
The first Theravada bhikkhuni (nun) ordination in Australia, and the first in the Thai Forest Tradition anywhere in the world, was performed in Bodhinyana Monastery in Western Australia on October 22nd, 2009. Four nuns from the nearby Dhammasara Nuns Monastery took ordination: Vayama, Nirodha, Seri, and Hassapañña. The second half of the ordination ceremony was performed by Wisdom author Ajahn Brahm — the abbot of Bodhinyana — along with other monks from the monastery. More>>
Pandaka literally means "eunuch." Generally, it is understood to be a transsexual or at the very least a transgender, often deviant, individual "lacking maleness." Homosexuality as understood today is not as it was understood in ancient India or even how it is understood today in various parts of Asia.
Leonard Zwilling "It is evident, then, that we are dealing with a variety of sexual dysfunctions and variations categorized under the general rubric "pandaka," and the reason for this is that they all share the common quality of being "napumsaka," "lacking maleness." That is, for one reason or another they fail to meet the normative sex role expectations for an adult male.
"In the Vinaya literature [the Monastic Disciplinary Code] references to pandakas are made almost invariably within the context of sexual, specifically homosexual, behavior, and we find in many societies a tendency to label a boy or man who participates in homosexual activity as not being a "real man."[16]
"Even as early as the period of the Atharva Veda,pandakas were viewed as a distinct group, different from ordinary males and females, and apparently transvestite. The Vinaya, in fact, goes so far as to distinguish sexual activity between normative males from sexual relations between a socially normative male and a pandaka.[17]
"The pandaka was also viewed as possessing a distinct psychological makeup. According to Buddhaghosa [by far the most famous ancient scholar in Theravada Buddhism]pandakas are full of defiling passions (ussanakilesa); their lusts are unquenchable (avupasantaparilaha); and they are dominated by their libido (parilahavegabhibhuta) and the desire for lovers just like prostitutes (vesiya) and coarse young girls (thulakumarika).[18]
"Thus the pandaka is distinguished not by homosexual behavior per se, but by the failure to fulfill male role expectations, was considered in some degree to share the behavior and psychological characteristics of the stereotypical "bad" woman.
"For Vasubandhu, the psychological makeup of the pandaka is such as to have significant ramifications for his ability to practice religion. On the one hand, pandakas are incapable of religious discipline (samvara) because to an inordinate degree they possess the defiling passions of both sexes...and they lack the sense of modesty and shame...necessary to counteract them.[19].
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Buddhist monks pictured outside a nightspot on Patpong Road, Bangkok, an infamous commercial sex zone (Photo: AP; story: theage.com.au).
"On the other hand, paradoxically, the pandakas also... I can only speculate that this view of the pandaka as lascivious, shameless, unfilial, and vacillating is based on the social disabilities incurred by the pandaka as a member of a stigmatized and outcasted group, such as is formed by their present-day counterparts, the hinjras,[22] as well as on the inability or unwillingness of such offspring to bring satisfaction to their parents either in this life by producing children or in the afterlife owing to their disqualification from funerary and after death rites.[23]
"As for the etiology of the homosexual condition, Indian Buddhist tradition, at least as represented by Buddhaghosa, agrees for the most part with traditional Indian medical thought in seeing it as being essentially an organic disorder, although one with an important psychological component.[24]
"Buddhaghosa begins his analysis by pointing out that men and women obviously differ not only in what we call primary and secondary sexual characteristics, but in interests and inclinations as well....
"Also, a number of rules laid down in monastic law are meant to minimize the occasions for homosexual activity inevitable in closed, same-sex communities; for example it is forbidden for two novices to share the same bedcover[35] and it is not allowed for two novices to serve one monk; this rule having been promulgated after it was discovered that two novices had each committed a sexual offense with the other.[36]
"As to the ordination of the sexually nonconformist male, it will certainly be no surprise to find ordination denied to such individuals and that such denial has solid canonical authority.
As with all the rules in the system of Buddhist monastic law [Vinaya], this regulation purportedly arose in response to a specific set of circumstances that in the Pali tradition are recounted in the Pandaka-vatthu section of the Mahavagga.[37]
"The account is short enough, and of interest for the light it sheds on the perceived characteristics of pandakas, that I give it here in its entirety:
"At that time a certain pandaka was ordained among the monks. He approached a number of young monks and said: 'Come, Venerable Ones, defile me' (etha, mam ayasmantodusetha). The monks reproached him: 'Begone pandaka, away with you! What have we to do with that?'
"Reproached by the monks he approached a number of large, stout novices. 'Come, Venerable Ones, defile me.' The novices reproached him: 'Begone pandaka, away with you! What have we to do with that?'
"Reproached by the novices he approached the elephant keepers and the grooms and said: 'Come, Sirs, defile me.' The elephant keepers and grooms defiled him.
"They grumbled, became angry and irritated: 'These recluses, these followers of the Buddha are pandakas and those who are notpandakasdefile pandakas. Thus do they all lack discipline.'
"Monks heard those elephant keepers and grooms who grumbled, were angry, and irritated and those monks told this matter to the Blessed One who said: 'Monks, if a pandaka is not ordained, let him not be ordained. If he is already ordained let him be expelled.'"[38]
A similar prohibition would appear to be extended to the sexually nonconformist woman as well. According to the Cullavagga,[39] among the individuals to be denied ordination are the animitta and the itthipandaka. The latter, by analogy with the male pandaka, would seem to be no more than the female of the species and the equivalent of the narisanda, or lesbian, of the medical literature.[40]...
"Beyond the prohibition against ordination, Asanga, like Vasubandhu, goes so far as to refuse the pandaka recognition as a layman on the grounds that such persons are unfit to associate with or serve the samgha [Sangha] although, as a concession and perhaps reflecting a broader Mahayana perspective, he does allow them to practice the path of a layman if they so desire,[42] presumably without receiving recognition as a layman.
"Interestingly enough, the proto-Mahayana text Mahavastu recognizes that even such a highly advanced practitioner as a fourth stage bodhisattva may backslide owing to homosexual activity.[43]
"Although no explicit references to homosexuality are found in the Nikayas[the canonical divisions of the written Dharma], the collection of the Buddha's discourses in the Pali tradition, in the Puggalappasada-suttaof the Anguttara-nikaya[44] there is what may be construed as a warning to monks against homoerotic feelings.
"The Buddha warns that a monk who is devoted (abhippasanna) to another, who thinks: 'This person is dear and pleasing (priyomanapo) to me,' will be adversely affected if his friend is suspended or expelled by the Order, leaves, becomes mentally unbalanced, or dies.
"And again, Buddhaghosa, in commenting on a passage in the Cakkavatti-sutta of the DighaNikaya,[45] describing the progressive degeneration in the life span of human beings following upon their increasing corporeality and sinfulness, takes the expression 'wrong conduct' (micchadhamma) as 'the sexual desire of men for men and women for women.'[46]
"In associating homosexuality with decline and decadence Buddhaghosa is undoubtedly reflecting a commonly held view of his time, a view also expressed in the great Indian epic, the Mahabharata.[47]
[It's the opposite in Asia; see below.] Layoffs can turn social butterflies into near hermits who shun such outlets as book clubs and even church groups, finds a new study.
Workers who experienced just one layoff or involuntary loss of a job were 35% less likely to be involved in their communities than their always-employed counterparts, according to the survey that will be published in the September issue of the journal Social Forces.
Reciprocity The researchers suggest the reason could come down to tit for tat, or an attitude of "you don't scratch my back, why should I scratch yours?" "Social engagement often involves an element of social trust and a sense that things are reciprocal -- that you give some support if you get some support, and you benefit from society if society benefits from you," said lead researcher Jennie Brand, a sociologist at UCLA. "When workers are displaced, the tendency is to feel as though the social contract has been violated, and we found that they are less likely to reciprocate."
Dirt on downsizing The results were based on data on nearly 4,400 participants in the Wisconsin Longitudinal Study, which has tracked a group of 1957 Wisconsin high school graduates for more than 45 years. Born between 1939 and 1940, the participants are of an American age group that is inclined to participate in community and social groups, the researchers say.
Of the six forms of involvement, youth and community groups experienced the strongest exodus by displaced workers followed by church and church groups, charitable organizations, and leisurely activities. Professional and political groups remained just as popular on average in displaced and non-displaced workers. "Displaced workers may be more likely to keep up with professional groups than other groups because they're trying to make up for lost ground with respect to their careers," Brand said.
Workers who got flung out of their jobs during their peak earning years, between the ages of 35 and 53, were the most likely to withdraw from the social buzz throughout their lives. Employees who got the boot between 53 and 64 years of age, at the tail end of their careers, were just as likely to participate in social and community groups as their non-displaced counterparts.
"Being laid off doesn't appear to be as socially damaging for older workers as younger ones," Brand said. "The shame factor of downsizing your lifestyle just isn't there, because your peers may be downsizing as well and you can play off your displacement as an early retirement even though it may be forced retirement."
Double whammy The latest findings have considerable ramifications, Brand said. "Whether citizens participate is important for the effective functioning of neighborhoods, schools, communities, and democracies," Brand said. In addition, such withdrawals from society can cause a vicious cycle of unemployment. "If workers withdraw socially after being laid off, then they're experiencing double-jeopardy," Brand said. "They're losing their jobs, and then they're not participating in society, so they're not keeping up with social contacts that might help them find a new job."
Over a one-month period, Barrow documented the life of a newly ordained hermit. The time for Nattawud's ordination as a bhikkhu ("hermit") has come. Most Thai men do this once they come of age. Nattawud isn't actually 20 yet. However, they are, apparently, allowed to also count the time spent in their mother's womb! [This is customary in Asia, so that one is nine months old pospartum.]
Thai men are not considered mature adults until they have become monastics for a period of time. Thai people call them "unripe." Once they have ordained and disrobed, they are called thit. Thai men in government jobs are legally allowed to take a three month leave of absence to ordain as a hermit.
Most do this during [the Rains Retreat (Vas) the monsoon season in Asia used for intensive practice since the bad weather doesn't allow for much else, sometimes called] "Buddhist lent," which starts in July. During Vas or lent people do not wander but stay in their hermitage. As Nattawud's birthday is in July, his family decided to bring the ceremony forward. More >>
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