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-~
- Why E-Mail Is Like a Penis?
- * In the long-distant past, its only purpose was to transmit information
- considered vital to the survival of the species. Some people still
- think that's the only thing it should be used for, but most folks today
- use it for fun most of the time.
- * It has no conscience and no memory. Left to its own devices, it will
- just do the same damn dumb things it did before.
- * It provides a way to interact with other people. Some people take this
- interaction very seriously, others treat it as a lark. Sometimes it's
- hard to tell what kind of person you're dealing with until it's too
- late.
- * If you don't apply the appropriate protective measures, it can spread
- viruses.
- * It has no brain of its own. Instead, it uses yours. If you use it too
- much, you'll find it becomes more and more difficult to think
- coherently.
- * We attach an importance to it that is far greater than its actual size
- and influence warrant.
- * If you're not careful what you do with it, it can get you in big
- trouble.
- * It has its own agenda. Somehow, no matter how good your intentions, it
- will warp your behavior. Later you may ask yourself "why on earth did
- I do that?"
- * Some folks have it, some don't.
- Those who have it would be devastated if it were ever cut off. They
- think that those who don't have it are somehow inferior. They think it
- gives them power. They are wrong.
- Those who don't have it may agree that it's a nifty toy, but think it's
- not worth the fuss that those who do have it make about it. Still, many
- of those who don't have it would like to try it.
- * Once you've started playing with it, it's hard to stop. Some people
- would just play with it all day if they didn't have work to do.
- Thank you, please come again.
~
_
_|_|_
~
The powers of a man's mind are directly proportional
to the quantity of coffee he drank.
- -- Sir James MacKintosh - 18th century philosopher
+ -- Sir James MacKintosh, 18th century philosopher
~
If it wasn't for coffee, I'd have no discernible personality at all.
-- David Letterman Esquire Interview Fall '94
Montreal-based Zero-Knowledge Systems, explains: "Obviously, we're
not going to just pick somebody from the legal department," because
privacy is more than a matter of just following the law. "You have
-to have a fundamental commitment to - dare I say it? - morality.
+to have a fundamental commitment to--dare I say it?--morality.
Privacy is not just good business. We are framing the information
age, and it is important to take that job seriously. We really do
look at privacy as a human right, and not just a luxury item for
~
Microsoft is now talking about the digital nervous system.
I guess I would be nervous if my system was built on their technology too.
- -- Scott McNealy, November 4, 1998 - quoted at CNN.com
+ -- Scott McNealy, November 4, 1998, quoted at CNN.com
~
Every time you turn on your new car, you're turning on 20 microprocessors.
Every time you use an ATM, you're using a computer. Every time I use a
The future belongs to those who believe in the beauty of their dreams.
-- Eleanor Roosevelt
~
-Eighty percent of success is showing up. - Woody Allen
+Eighty percent of success is showing up. -- Woody Allen
~
Pity the meek, for they shall inherit the earth. -- Don Marquis
~
and Happiness", compiled and edited by Renuka Singh, published by Snow
Lion Publications
~
- The wise perceive that all things -persons and phenomena -arise in reliance
+ The wise perceive that all things--persons and phenomena--arise in reliance
upon their own causes and conditions, and that based on this process we impute
mental labels upon things. The phenomena themselves have no true or inherent
existence from their own side. They have no self-nature whatsoever.
spiritual instructions concealed by enlightened beings for the purpose of
discovery at a later predestined time when their message will invigorate the
Buddhist teaching and deepen spiritual understanding. Central to this process
-is the figure of the Treasure revealer (gter ston) -the person who acts as a
+is the figure of the Treasure revealer (gter ston)--the person who acts as a
medium for the re-emergence of this inspired material into the human world.
Accordingly, beginning in the eleventh century and continuing into the
present, the Nyingma School identifies a large number of Treasure revealers
~
4. Seven-Limbed Practice
- The seven parts of the practice are encompassed by two practices -the
+ The seven parts of the practice are encompassed by two practices--the
purification of negativities and the enhancing of the store of merit. When
you engage in the practice, it is very important to understand that each and
every one of the seven limbs has its individual purpose and significance, and
The Special Features of Dzogchen
In the early translation school of the Nyingma, a system of nine yanas is
-taught. Three of these -the paths of the Sravaka, pratyekabuddha, and
-bodhisattva -constitute the sutra tradition, while the tantric tradition
-consists of six levels -the three outer tantras and the three inner tantras.
+taught. Three of these--the paths of the Sravaka, pratyekabuddha, and
+bodhisattva--constitute the sutra tradition, while the tantric tradition
+consists of six levels--the three outer tantras and the three inner tantras.
The tradition of Dzogchen, or Atiyoga, is considered to be the pinnacle of
these nine yanas. The other, lower, yanas are said to be philosophical
systems that depend on ordinary consciousness, and so the path is based on
that ordinary consciousness. Here the distinction being made is between
-ordinary mind -sem -and pure awareness -rigpa. The ninth yana, the most
+ordinary mind--sem--and pure awareness--rigpa. The ninth yana, the most
majestic, is beyond ordinary consciousness, for its path is based on rigpa,
not on the ordinary mind.
Throughout beginningless time, there has always been present, within us
-all, a pure awareness -that in-dwelling rigpa which in Atiyoga is evoked in
+all, a pure awareness--that in-dwelling rigpa which in Atiyoga is evoked in
all its nakedness, and which constitutes the practice.
...The ground for all the phenomena of samsara and nirvana is the
fundamental innate mind of clear light, and these phenomena are its radiance
Dodrupchen Jikme Tenpe Nyima says that all objects of knowledge are permeated
by clear light, just as a sesame seed is permeated by its oil. Therefore,
even while the coarser states of the six consciousnesses are functioning,
-their subtle aspect -that of clear light -can be directly introduced by means
+their subtle aspect--that of clear light--can be directly introduced by means
of those states themselves, through blessings and through pith instructions.
Here lies the extraordinary and profound implication of the Dzogchen
teachings. When you are basing your path on the fundamental innate mind of
Patience is like a beautiful ornament. When you become a person with
great patience, it brings a certain element of charm to your life. You are
loved by others, and you give no problems to your friends. You bring an
-element of joy, happiness, and calmness to other people's lives -your friends,
+element of joy, happiness, and calmness to other people's lives--your friends,
your family, and the community. You do not have to ask to be accepted;
everyone longs for your presence. Everyone looks up to you and respects you,
not because you have worked for that or expected it, not because you were
-- Adlai Stevenson
~
A simple and irrefutable argument to knock creationism on its ass: (1) Humans
-are a mistake -subproof: opposable thumbs and enlarged brain capacity are the
+are a mistake--subproof: opposable thumbs and enlarged brain capacity are the
combined number one factor in the increasingly speedy destruction of planet
Earth. (2) God doesn't make mistakes. (3) Therefore, God couldn't have
created people.
The average man's judgment is so poor, he runs a risk every time he uses it.
-- E.W. Howe
~
-Man -a reasoning rather than a reasonable animal.
+Man--a reasoning rather than a reasonable animal.
-- Alexander Hamilton
~
We must, however, acknowledge, as it seems to me, that man with all
up close, all beady little eyes.
-- Mignon McLaughlin, The Second Neurotic's Notebook, 1966
~
-Evolution is individual -devolution is collective.
+Evolution is individual--devolution is collective.
-- Martin H. Fischer
~
I think I could turn and live with animals, they are so placid and self-
It is better to have a permanent income than to be fascinating.
-- Oscar Wilde
~
-There are only two forces that unite men -fear and interest.
+There are only two forces that unite men--fear and interest.
-- Napoleon Bonaparte
~
If there were in the world today any large number of people who desired their
~
Either you live or you are consequential. -- Erich Kaestner
~
-Pedaled curd gets wide -not strong. -- Johann Wolfgang von Goethe
+Pedaled curd gets wide--not strong. -- Johann Wolfgang von Goethe
~
Do not follow where the path may lead.
Go instead where there is no path and leave a trail.
An undefined problem has an infinite number of solutions.
-- Robert A. Humphrey
~
-The most erroneous stories are those we think we know best -and therefore
+The most erroneous stories are those we think we know best--and therefore
never scrutinize or question.
-- Stephen Jay Gould
~
-- Tennessee Williams
~
The trouble with being poor is that it takes up all of your time.
- - Willem de Kooning
+ -- Willem de Kooning
~
We need to understand the essential nature of the broad diversity of
phenomena. For example, if we are obliged to be involved frequently with a
-- Khenchen Thrangu Rinpoche, "Everyday Consciousness and Primordial
Awareness", translated and edited by Susanne Schefczyk, published by
Snow Lion Publications
+~
+ Q: How can Dzogchen help us in our daily jobs and careers?
+
+ HHDL: In the first place, it is quite difficult to have an experience of
+Dzogchen. But once you do have that experience, it can be extremely
+beneficial in dealing with your day to day life, your job, and your career.
+This is because that kind of experience will give you the ability to prevent
+yourself from being overwhelmed by circumstances, good or bad. You will not
+fall into extreme states of mind: you will not get over-excited or depressed.
+Your attitude toward circumstances and events will be as if you were someone
+observing the mind, without being drawn away by circumstances.
+ For example, when you see a reflection of a form in a mirror, the reflection
+appears within the mirror but it is not projected from within. In the same
+way, when you confront the situations of life, or deal with others, your
+attitude too will be mirror-like.
+ Also, when a reflection appears in the mirror, the mirror does not have to
+go after the object that is reflected: it simply reflects, spontaneously, on
+the surface. The same with you: since there is no attachment or agitation at
+having these 'reflections' in your mind, you will feel tremendous ease and
+relief. You are not preoccupied by what arises in the mind, nor does it cause
+you any distress. You are free from conceptuality or any form of
+objectifying. And so it really does help you, in allowing you to be free from
+being caught up in the play of emotions like hatred, attachment, and the like.
+(p.162)
+ -- His Holiness the Dalai Lama, "Dzogchen: The Heart Essence of the Great
+ Perfection", translated by Thupten Jinpa and Richard Barron, foreword by
+ Sogyal Rinpoche, edited by Patrick Gaffney, published by Snow Lion Pub.
+~
+ The quality of one's rebirth in the next life is determined by the quality
+of one's mental activity in this life. Generally speaking, we have no power
+to choose how we are born; it is dependent on karmic forces. However, the
+period near the time of death is very influential in terms of activating one
+from among the many karmas that a person has already accumulated, and,
+therefore, if one makes particular effort at generating a virtuous attitude at
+that time, there is an opportunity to strengthen and activate a virtuous
+karma. Moreover, when one has developed high realization and has gained
+control over how one will be reborn, it is possible to take what is called
+"reincarnation" rather than mere rebirth.(p.42)
+ -- H.H. the Dalai Lama of Tibet, Tenzin Gyatso, "The Dalai Lama at Harvard:
+ Lectures on the Buddhist Path to Peace", translated and edited by Jeffrey
+ Hopkins, published by Snow Lion Publications
+~
+ Without an acute awareness of our personal suffering and a deep, heartfelt
+determination to be completely rid of both this suffering and its causes,
+there is no way to begin the spiritual quest authentically. For just as
+Prince Siddhartha's sudden and unexpected visions of old age, sickness and
+death shocked him out of mistaking the world to be a pleasure palace, so too
+must all spiritual seekers confront the unsatisfactory nature of their lives
+so directly that they become thoroughly disenchanted with the ordinary human
+condition.
+ If we do not take a long, hard look at the uncomfortable truths of our
+impermanent existence, we can easily waste the time between now and our
+inevitable death in essentially worthless pursuits, never taking advantage of
+this precious opportunity to do something truly meaningful with our life.
+Like the foolish prisoner who becomes so accustomed to the confines of his
+cell that he turns a blind eye to all chances of escape, we shall be
+condemning ourselves to spiritual stagnation and the endlessly recurring
+miseries of cyclic existence.
+ Yet it is not enough merely to become discontent with our present condition;
+everyone experiences discontent at one time or another but very few do
+anything of real significance about it. In fact, the usual ways of dealing
+with problems and disappointment--blaming them on someone else or drowning
+them in forgetfulness--only bind us tighter to the wheel of suffering. What
+we must do is recognize that the true causes of all our misery lie rooted in
+our own ignorant misconceptions and that these can only be eradicated through
+the development of a clear, penetrating insight into the nature of reality.
+Only through the continued cultivation of such penetrating wisdom will it
+eventually be possible to attain liberation from all states of existence
+conditioned by ignorance and be free of suffering.(p.45)
+ -- "Images of Enlightenment: Tibetan Art in Practice", by Jonathan Landaw
+ and Andy Weber, published by Snow Lion Publications
+~
+ We must distinguish between pride and self-confidence. Self-confidence is
+necessary. It is what enables us, in certain situations, not to lose courage
+and to think with some justification, 'I am capable of succeeding.' Self-
+confidence is quite different from excessive self-assurance based on a false
+appreciation of our capacities or circumstances.
+ If you feel able to accomplish a task that other people cannot manage, then
+you cannot be called proud as long as your assessment is well founded. It is
+as if someone tall came across a group of short people who wanted to get
+something too high for them to reach, and said to them, 'Don't exert
+yourselves, I can do it.' This would simply mean that he was more qualified
+than the others to carry out a particular task, but not that he is superior to
+them or that he wants to crush them.(p.259)
+ -- His Holiness the Dalai Lama, "365 Dalai Lama: Daily Advice from the
+ Heart", edited by Matthieu Ricard, translated by Christian Bruyat,
+ published by Snow Lion Publications
+~
+ What is progress? How do we recognize it? The teachings are like a mirror
+before which we should hold our activities of body, speech, and mind. Think
+back to a year ago and compare the stream of activities of your body, speech,
+and mind at that time with their present condition. If we practice well, then
+the traces of some improvement should be reflected in the mirror of Dharma.
+ The problem with having expectations is that we usually do not expect the
+right things. Not knowing what spiritual progress is, we search for signs of
+it in the wrong areas of our being. What can we hope for but frustration? It
+would be far better to examine any practice with full reasoning before
+adopting it, and then to practice it steadily and consistently while observing
+the inner changes one undergoes, rather than expecting this or that fantasy to
+become real.
+ The mind is an evolving organism, not a machine that goes on and off with
+the flip of a switch. The forces that bind and limit the mind, hurling it
+into unsatisfactory states of being, are impermanent and transient agents.
+When we persistently apply the practices to them, they have no option but to
+fade away and disappear.
+ Ignorance and the "I"-grasping syndrome have been with us since
+beginningless time, and the instincts of attachments, aversion, anger,
+jealousy and so forth are very deeply rooted in our mindstreams. Eliminating
+them is not as simple as turning on a light to chase away the darkness of a
+room. When we practice steadily, the forces of darkness are undermined, and
+the spiritual qualities that counteract them and illuminate the mind are
+strengthened and made firm. Therefore, we should strive by means of both
+contemplative and settled meditation to gain stability in the various Lam Rim
+topics.(p.176)
+ -- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
+ by Glenn H. Mullin, published by Snow Lion Publications
+~
+ We are beings of the Desire Realm, and thus our minds are also included
+within Desire Realm minds. If we cultivate great compassion, our own minds
+are the basis for great compassion. By contemplating countless sentient
+beings and meditating to develop great compassion, one eventually achieves
+great compassion. At that point, the mental basis--one's own mind--has become
+of the entity of great compassion. There is no distinguishing the two at that
+time. Meditating on great compassion does not mean taking compassion as an
+object and looking at it; it means taking sentient beings as one's object and
+developing compassion for them such that the mind comes to be of the nature of
+great compassion.
+ The texts frequently speak of different mental bases: the basis for calm
+abiding, the basis for meditative absorption, the basis for achieving a path.
+The way of understanding all of these is the same. You may wonder whether,
+when one cultivates a certain path, the mind becomes of the entity of that
+path. It is important to understand this question because that is, in fact,
+what occurs when one cultivates calm abiding. The mental basis becomes of the
+nature of calm abiding.
+ -- Geshe Gedun Lodro, "Calm Abiding and Special Insight: Achieving Spiritual
+ Transformation Through Meditation", translated and edited by Jeffrey
+ Hopkins, published by Snow Lion Publications
+~
+ Nature's law dictates that, in order to survive, bees must work together.
+As a result, they instinctively possess a sense of social responsibility.
+They have no constitution, no law, no police, no religion or moral training,
+but because of their nature, they labor faithfully together. Occasionally,
+they may fight, but in general, based on cooperation, the whole colony
+survives.
+ We human beings have a constitution, laws and a police force. We have
+religion, remarkable intelligence and a heart with a great capacity for love.
+We have many extraordinary qualities, but in actual practice, I think we are
+lagging behind those small insects. In some respects I feel we are poorer
+than the bees.
+ -- H.H. the Dalai Lama, "The Pocket Dalai Lama", compiled and edited by
+ Mary Craig
+~
+ Nagarjuna offers us encouragement in terms of someone of modest potential
+accomplishing the practice, in verse 116:
+
+ And even those who realized the truth
+ Did not fall from the heavens, nor emerge
+ Like crops of corn from earth's dark depths, but once
+ Were ruled by kleshas and were ordinary men.
+
+ Not one of all the sublime beings who have appeared--individuals who had
+direct realization of the Dharma of the four truths--was already a sublime
+being right from the beginning: they did not fall from the sky, nor did they
+emerge from the darkness of the earth like a crop. In the past they were
+subject to afflictive emotions ['kleshas']--they were ordinary people
+dominated by the afflictive emotions. They are therefore worth following as
+an example for accomplishing the path.(p.150)
+ -- Nagarjuna, "Nagarjuna's Letter to a Friend: with Commentary by Kangyur
+ Rinpoche", with commentary by Longchen Yeshe Dorje, Kyabje Kangyur
+ Rinpoche, translated by The Padmakara Translation Group, published by
+ Snow Lion Publications
+~
+Our sense of self
+
+ As long as we cling to some notion of objective existence--the idea that
+something actually exists in a concrete, identifiable way--emotions such as
+desire and aversion will follow. When we see something we like--a beautiful
+watch, for example--we perceive it as having some real quality of existence
+among its parts. We see the watch not as a collection of parts, but as an
+existing entity with a specific quality of watch-ness to it. And if it's a
+fine mechanical timepiece, our perception is enhanced by qualities that are
+seen to exist definitely as part of the nature of the watch. It is as a
+result of this misperception of the watch that our desire to possess it
+arises.
+ In a similar manner, our aversion to someone we dislike arises as a result
+of attributing inherent negative qualities to the person. When we relate this
+process to how we experience our own sense of existence--how the thought "I"
+or "I am" arises--we notice that it invariably does so in relation to some
+aspect of our physical or mental aggregates.
+ Our notion of ourselves is based upon a sense of our physical and emotional
+selves. What's more, we feel that these physical and mental aspects of
+ourselves exist inherently. My body is not something of which I doubt the
+specificity. There is a body-ness as well as a me-ness about it that very
+evidently exists. It seems to be a natural basis for my identifying my body
+as "me." Our emotions such as fear are similarly experienced as having a valid
+existence and as being natural bases for our identifying ourselves as "me."
+Both our loves and our hates serve to deepen the self sense. Even the mere
+feeling "I'm cold" contributes to our sense of being a solid and legitimate
+"I."(p.61)
+ -- H.H. the Dalai Lama, "A Profound Mind: Cultivating Wisdom in Everyday
+ Life", edited by Nicholas Vreeland, afterword by Richard Gere
+~
+ In the Mahayana, there exist the vows of the Bodhisattva... but in Dzogchen,
+there exist no such rules or vows.
+ When the Indian Buddhist master Atisa came to Tibet in the eleventh century,
+he met the famous Tibetan translator Rinchen Zangpo. Atisa asked him how he
+practiced the Tantras which he had translated, and he replied that he
+practiced them meticulously one after the other. But Atisa told him that this
+was not the correct way. He pointed out to the translator that all of the
+Tantras could be condensed and integrated into a single Upadesa and one need
+only practise that in order to maintain all of the transmissions which he had
+received.
+ The same is true with Dzogchen. If we really understand this single
+teaching here which comes directly from Guru Padmasambhava, we can attain
+liberation. But we must grasp this vital core of the teaching. No matter
+what we are doing, which ever among the four modes of behavior--walking,
+sitting, lying down, or eating, we must always hold to awareness, never
+forgetting, never losing this awareness. This is the real meaning of Rigdzin,
+one who is totally aware. In Dzogchen, there is only one rule--always be
+aware in whatever we do, never be distracted!(p.68)
+ -- "Self-Liberation through Seeing with Naked Awareness", translation and
+ commentary by John Myrdhin Reynolds, foreword by Namkhai Norbu,
+ published by Snow Lion Publications
+~
+ Our mind needs to stretch to encompass emptiness. Our minds are so stuck in
+the idea, "Things exist the way they appear to me. What I see is reality. It
+is 100 percent true. There's nothing to doubt. Things exist exactly as they
+appear to my senses, exactly as they appear to my mental consciousness." We
+hardly ever doubt that. Not only do we have the appearance of inherent
+existence to our sense consciousnesses and mental consciousness, but also our
+mental consciousness grasps on to that appearance and says, "Yes! Everything
+really exists in this findable, independent way. Everything is real as it
+appears to me."
+ When we believe there's a real "me," then we have to protect that self and
+bring it happiness. Thus, we are attached to things that are pleasurable and
+become angry at anything unpleasant. Pride, jealousy, laziness, and the whole
+gamut of negative emotions follow. Motivated by these, we act physically,
+verbally, and mentally. These actions, or karma, leave seeds on our
+mindstream, and when these ripen, they influence what we experience. We again
+relate to these experiences ignorantly, so more emotions arise, motivating us
+to create more karma. As a result, cyclic existence with all its difficulties
+continues on and on, created by our mind, dependent on the ignorance that
+misconceives the nature of ourselves and all other phenomena.
+ ...However, when we investigate more deeply and look beyond appearances, we
+realize that it's impossible for things to exist in the way they appear.
+Seeing this gives us a kind of spaciousness and freedom because, if samsara
+were inherently existent and everything really did exist the way it appears to
+us, then transformation and change could not occur...and the best we could
+ever have is what we have right now. Thinking about the emptiness of inherent
+existence shows us the possibility for change. Beauty can come forth because
+nothing is inherently concrete, fixed, or findable.(p.105)
+ -- Thubten Chodron, "Cultivating a Compassionate Heart: The Yoga Method of
+ Chenrezig", foreword by H.H. the Dalai Lama, published by Snow Lion Pub.
+~
+Three Meditations
+
+ If one does not sow the seed
+ Of appreciation for a perfect guru,
+ The tree of spiritual power is not born.
+ With undivided mind entrust yourself.
+
+ Human life is rare and precious,
+ Yet if not inspired by thoughts of death,
+ One wastes it on materialism:
+ Be ready to die at any moment.
+
+ All living beings have been our mothers,
+ Three circles of suffering always binding them.
+ Ignoble it would be not to repay them,
+ Not to strive to attain enlightenment. (p.100)
+
+ The colophon [inscription] for this poem reads, "Written at the request of
+Ritropa Samdrub, an Amdo monk from Dechen Monastery, who begged for a short
+teaching...." The Seventh Dalai Lama advises him to establish three central
+pillars in his spiritual practice: (1) a disciplined spiritual connection with
+his teacher; (2) awareness of the preciousness of life, and the uncertainty of
+the time of death; and (3) the mind of love and compassion for all living
+beings, coupled with the aspiration to enlightenment as the best means of
+fulfilling that love and compassion.
+ -- The Seventh Dalai Lama, "Meditations to Transform the Mind", translated,
+ edited, and introduced by Glenn Mullin, published by Snow Lion Pub.
+~
+ Courageous Bodhisattvas risk their lives to help others, and so, when we are
+in relatively better, more comfortable situations, we must certainly practice
+giving. Even if they are threatened, the courageous ones will not engage in
+improper actions. Instead, after examining the situation carefully, when they
+find that certain actions are correct and justified, on the basis of reason,
+they engage in them even at the risk of their lives. That is the way of the
+decent, civilized and courageous ones, who do not follow misleading paths.(p.20)
+ -- H.H. the 14th Dalai Lama, "Generous Wisdom: Commentaries by H.H. the
+ Dalai Lama XIV on the Jatakamala, Garland of Birth Stories", translated
+ by Tenzin Dorjee, edited by Dexter Roberts
+~
+ One day, when a very learned scholar or geshe and I were discussing the fact
+that the self is an elusive phenomenon, that it is unfindable in either body
+or mind, he remarked: 'If the self did not exist at all, in a sense that would
+make things very simple. There would be no experience of suffering and pain,
+because there would be no subject to undergo such experiences. However, that
+is not the case. Regardless of whether we can actually find it or not, there
+is an individual being who undergoes the experience of pain and pleasure, who
+is the subject of experiences, who perceives things and so on. Based on our
+own experience we do know that there is something--whatever we may call it--
+that makes it possible for us to undergo these experiences. We have something
+called discernment or the ability to perceive things.'
+ In fact, when we examine the experience of suffering, although some
+sufferings are at the sensory or bodily level, such as physical pain, even the
+very experience of pain is intimately connected with consciousness or mind and
+therefore is part of our mental world. This is what distinguishes sentient
+beings from other biological organisms, such as plants, trees and so on.
+Sentient beings have a subjective dimension, which we may choose to call
+experience, consciousness or the mental world.
+ ....One thing we can understand, both through scientific analysis and also
+from our own personal experience or perception, is that whatever experiences
+we have now are consequences of preceding conditions. Nothing comes into
+being without a cause. Just as everything in the material world must have a
+cause or condition that gives rise to it, so must all experiences in the
+mental world also have causes and conditions.(p.74)
+ -- H.H. the Dalai Lama, "Lighting the Way", translated by Geshe Thupten
+ Jinpa, published by Snow Lion Publications
+~
+ Meditation, when learned skillfully, can enable a return to awareness of the
+body, our sensations, and feelings. When we are not given specific guidance
+to ground our meditation within the body, however, meditation can easily
+perpetuate a disembodied spiritual practice. This is accentuated if our view
+of spirituality sees the body as some kind of problem to be transcended.
+Unfortunately, this view can prevail even within the Buddhist world, despite
+being counter to the essential principle of mindfulness and presence. When,
+however, we cultivate the capacity to remain present in our felt experience
+within the body, our relationship to ourselves changes. We can begin to feel
+more grounded in our life and more stable in our identity.
+ Engaging in a disembodied spirituality is no solution to our life demands.
+It may be a way of experiencing states of mind that can be very seductive,
+even addictive. Seldom does it address the roots of our emotional problems.
+Transformation comes when we are willing and able to restore or develop a
+sound relationship to our body in a healthy way. With many Buddhist
+practices, such as Tantra, this is essential, for the body contains the
+vitality that is the heart of our innate creative potential.
+ Embodiment therefore implies a full engagement in life with all of its
+trials and tribulations, rather than avoidance through disembodied spiritual
+flight. The value of meditation is that it can enable this engagement because
+it cultivates the capacity to be present and remain open, not grasping at or
+rejecting what arises. When meditation emphasizes presence rather than
+transcendence, this openness is a natural outcome.(p.143)
+ -- Rob Preece, "The Wisdom of Imperfection: The Challenge of Individuation
+ in Buddhist Life", published by Snow Lion Publications
+~
+ Those training in great love should forsake self-centeredness and engage in
+the Buddha's practice, the root of which is compassion. You may be thinking,
+Love is indeed very profound, but I do not have the skill to practice it; I
+will focus my efforts on practices aimed at getting myself out of cyclic
+existence instead. On one hand, this is true, because you should choose a
+path of development appropriate to your ability. On the other hand, there is
+great advantage in attempting the highest degree of love you can.
+ Even if you cannot actually implement the practices of love and compassion,
+merely hearing about them establishes powerful predispositions for future
+success. This can be amplified by planting prayer-wishes aspiring to
+altruism. Do not be discouraged; it is difficult to absorb such a profound
+perspective. Be courageous and think of your future potential. It is
+particularly important to do the best you can.(p.82)
+ -- H.H. the Dalai Lama, "How to Expand Love: Widening the Circle of Loving
+ Relationships", translated and edited by Jeffrey Hopkins
projects / feisty_meow.git / blobdiff