Bassui: An Arrow Flies Straight to Hell

"The mind is host, the body is guest."

Zen master and historical figure, Bassui was born in Japan in 1327. Rejected by his mother at birth, Bassui is recorded to have been raised by a family servant. At age 29 he became a monk, but he did not shave his head or wear robes; he did not recite Sutras, like other monks. His practice was the most simple practice. It can be called the practice of no practice. This was to be Bassui's Way throughout his life.

As a Zen master, Bassui was often questioned; often he gave reply. In one instance he was asked: "The spirit is this skin, this skin is the one spirit. Is this correct?"

Bassui replied affirmatively to the question.

"If so,' continued the questioner, 'who will become buddha after the body's dispersed to the four winds? Who will sink into the sea? What will be the reason for keeping the precept that prevents crime?"

To this Bassui replied, "If you continue holding this view, in which you deny cause and effect [karma], like an arrow, you will fly straight to hell. Do you have dreams?

Questioner: Yes.

Bassui: What do you usually see in your dreams?

Questioner: It's not always fixed. I usually see things that occur in my mind and through my body.

Bassui: The rising and sinking after death are also like that. All thoughts that come are by way of the four elements that comprise the physical body. Dreams in the night follow suit and appear in accordance to the good or bad thoughts of the day... An ancient said, 'You receive a body according to Karma, and your body in turn produces Karma. You should realize the continuity of the body in this life and in the next... If you truly understand this, then you cannot doubt the statement that the one spirit in this skin is the one spirit in that skin.

Questioner: Now I realize that the body and the mind are not separate. This being the case, the significance of 'seeing into one's Buddha nature' is relegated to the leaves and branches [of a tree]. If you simply stop doing bad deeds concerning your physical body, practice various good deeds, practice the precepts, and eliminate evil thoughts, will you then become a Buddha?

Bassui:
All thoughts are born of deluded ideas feelings [disordered thinking]. If you do not see penetratingly into your own nature, though you try to eliminate evil thoughts, you will be like the one who tries to stop dreaming without waking up. All evil deeds are rooted in deluded thoughts. If you cut out the roots, how can the leaves grow?... If he were a man who penetrated his own nature, how could he even think of committing a sin in which he breaks precepts?

How May I Help?

Sometimes we want to help others. When we give assistance to others it comes in different ways. It may be quiet, relying upon the attentiveness of the other, or it may be directly spoken. Sometimes they appreciate our assistance; sometimes others just want to struggle on their own without assistance. The help of others isn't always wanted.
How then may we help? Zen teacher Joko Beck has written about compassion, "[so compassion ] if we're truly listening with compassion to another person, we may not feel much of anything; we simply listen and act appropriately... compassion is not itself an emotion."

 And there is a Zen story to illustrate another way of help to others:

A Zen master enters the prayer hall with a bowl, ready for the meal being served; he comes much too early. So the cook stops him in the kitchen and says they have not rung the bell yet. The Zen master returns to his room and waits. Meanwhile the cook can't resist! He approaches the abbot, tells him of the master's folly, with glee. The abbot listens, then shrugs replying that the master can become befuddled sometimes!
Soon the Zen master returns to the hall to eat. He hears of the abbot's remarks and is displeased.  Later he speaks to the abbot in private. He inquires of  him if he be disapproving.  At that, the abbot leans forward to the Zen master and whispers into his ear. Immediately the Zen master is relieved of his concern.
Later the Zen master gives a dharma talk. It is thought very good. The abbot profusely compliments the Zen master afterward.


Yet for those listening, the question remained: what was whispered into the Zen master's ear by the abbot? Or from another perspective: what was the role of the abbot in the situation? Did he help the Zen master?

Acts of Liberation

"We must not discriminate." -- Cultivating the Mind of Love by Thich Nhat Hanh

Writing on the Ultimate Dimension, Buddhist monk and teacher Thich Nhat Hanh points out in this book, Cultivating the Mind of Love, that there is a moment when, for each of us, we wake up to the moment, just this moment. We feel alive and vibrant.
 He writes about French author, Albert Camus who wrote in his novel, L' Etranger, that Mersault, in prison, condemned to die in three days, for the very first time, notices the blue sky. It was a sudden opening, a moment of mindfulness; he realized that he had spent a lot of time, as people sometimes do, feeling frustrated, imprisoned by anger, lust, or by notions that peace and happiness are out there, somewhere, sometime.
At that moment he saw, really saw the blue sky for the first time, it was a revelation to him. Life did have meaning; there were things that mattered to him. He could live his short time remaining deliberately, with awareness of sun and sky. His seeing deeply made his life real; it became his true life.

Hanh notes that many persons walk about in their daily lives as though they were dead, not noticing much or allowing the world close enough to be touched. He insists that these persons must be helped to realize that they matter; this realization is an act of liberation.
The Christian faith teaches that the Christ wears many different clothing; he has many disguises. Often others fail to recognize him in the sick, the poor or the lame. For Mersault God comes to rescue him with a sudden, burning realization of the beauty of Creation in the form of a blue sky. Anything might bring us to awareness of the Avatamsaka realm, we may wake up to this moment, just this moment and see the beauty and peace of it all. "We must not discriminate," Hanh insists.

A Zen Koan, "What is this?"

There are many seemingly simple spiritual practices that when engaged often bring to a person some surprising and purely deep results. While many may interpret "simple" to mean naive or stupid, these are actually that word's lesser implications.
A check with your dictionary will likely reveal that its first definition is actually "free from guile; innocent; free from vanity, modest; singular, unified without clauses."

So from this one, simple practice, ask the question, "what is this?" Ask yourself often and sit quietly, listening for the answer, which will come if you do.
You may find this difficult to do because many times in fact, we want to run away from ourselves and our reasons. Why? For lots of reasons or no clear reason at all, like a habit. And like Nasrudin looking for his key the dark, the familiar seems so much better than anything else. That is until we discover what else there is.

What is it that you think; what are your habits? What is it that you feel? Can you label your thoughts, your feelings? Will you sit quietly long enough for them to present themselves? For many, labeling a thought or feeling is surprisingly a challenge. Will you sit for the days, weeks, months or the years that it may take?
Asking what is this is a first step in the "willingness to just be," as Zen teacher Eric Bayada describes in his book, Being Zen.

Fearing the Beloved

"Most of us go into relationships to find security; we want to be with someone else who makes us feel safe… Spiritually the answer to fear… [is] you are already safe." The Path to Love by Deepak Chopra

Writing about a compelling topic, a concern for individuals and societies the world over, Deepak Chopra in his book, The Path to Love, makes a simply profound observation. That is the simple realization that we are safe, as safe as we can be in any given moment.
If we have suffered previously, we are safe. What has occurred is past and we have survived it. It is spiritually unnecessary to make events "larger than life." Everything as a part of the whole has its place in the world. Traumatized though we may be by events, they are survivable.

It may be part of your life experience that you were left alone together with your mother by your father to fend for yourselves; possibly your experience has been war, or criminal acts; maybe you have experienced the effects of serious illness, possibly ongoing events such as cancer or mental illnesses like serious depression.
But it remains true that you have survived each and all of these events day by day! The worst is not, what is before you, as you fear; it isn't unknown.
 Looking into the face of an assailant or one who abandons you, treats you poorly, may well inspire fears, or it may initiate a 'substitute life,' one provoked by the mind's imagination.

"If you felt truly safe, fear wouldn't arise," writes Chopra. He makes the point that from a position of spirituality, all fears are projections, a term coined by psychologist Carl Jung to state that one's thoughts, feeling and perceptions are outwardly focused or projected away from the self in an effort to defend the 'ego' from jolts.
"As long as these projections continue, you will keep generating fearful situations to accommodate them… the threats you perceive around you now, or coming at you in the future are the long shadow being cast by your past."
In relationships of long time standing, we often counteract this impulse to fear precisely because the lengthiness of the relationship.
In other words, according to this observation made by Chopra, if it was going to happen, it has already occurred, and you have already survived the worst of it. There is nothing more to fear today.

Now in romantic love, we feel protected and loved. But it was love, all along, whose protection we sought. "The love you have for one person is a safe zone and thus a good place to begin.'
'The beloved is like a harbor" in which you may take refuge. In an effort to protect ourselves from pain or disappointment, we may perform many maneuvers, either consciously or unconsciously.

Spiritually it is something like the child who places their hands over their ears. It's good for muffling overly loud noises or frustrating conversations. But it isn't selective; it blocks out most everything. So our efforts to protect our self from what we fear, often also accomplishes the banishment of the possibilities for love.

We can begin to replace controlling with allowing, writes Chopra. "If you can begin to replace controlling with allowing to your Beloved, the effect is to release you from attachment--both of you are spiritually served from the same act."
Examples of allowing are things like letting go of controls such as judgment, impatience, resistance; these may be replaced by allowing yourself and others some tolerance, acceptance, and open, non-resistance. There is a great freedom here; energy is released for other, constructive uses.

"Needing to control life, either yours or your partner, is based on spiritual desperation." When you allow, the self-serving facade of a demanding, critical, impatient, perfectionist partner begins to crumble.
An easy, more comfortable friendliness then may take its place, at least, in increasing amounts. Blame becomes unnecessary, love flows as a heart-felt sensation.
So then, from Chopra's view, the most loving thing one can do is to encourage and support these shifts within our self and our Beloved.

The Parting of the Way

"As to the sage, no one will know whether he existed or not."   --- Lao Tsu

The book, The Parting of the Way, by Holmes Welch, is a short examination of the Tao and its historical development. Today many would find that the Tao, and Zen Buddhism, especially, are quite similar.

In fact today many practitioners of Zen are also observant of some practices of Taoism. Of its founder, Lao Tzu, believed to be also the writer of the Tao Ti Ching, Confucius remarked, " I have seen... But when it comes to the dragon, I am unable to conceive how he [Lao Tzu] can soar into the sky riding upon the winds and clouds. Today I have seen Lao Tzu, and can only liken him to a dragon." Taoism is an important part of Chinese spiritual understanding for multitudes over a span of more than a thousand years.

In fact, some suppose that the principle text of the Tao, the Tao Ti Ching, is the most translated Eastern religious text; others have remarked upon its ethos to the Christian story. Welch writes, "In recent years there has been a growing interest [in the West]in Buddhism, especially in Zen," owing much to Taoism in its development as a distinct denomination within the practice of Buddhism.

Some have proposed that the Tao Ti Ching was a "manual" fashioned for the practitioner of tso-wang, an early form of yoga practiced in China. This text is not to be a manual on breathing practices leading to trance, yet it gives allusion to the Taoist practice of meditative trance. Ultimately the impact of the Tao Ti Ching, according to Welch, lies in the demonstration of how such power that "trance states give over the material world, and also how such trance states can be the basis for the metaphysical realm.

'In Trance, the ruler returns to the roots of his nature, perceives the Unity of the Universe, the non-existence of absolutes, and the non-existence of contraries. One must be empty of desire to achieve trance, and the Power that it gives. "How does this Power work? It makes possible to act without action, to bring things about without interfering, to act by bypassing the contraries of every event.
Those who try by other means--by [exterior imposition of] morality, by fear or punishment-- only spoil what they do as fast as they do it." Welch writes that different language translations have inserted their ideas into the work, some more mystical.

On the other hand, translators such as Northrup, says Welch are metaphysical. Northrup was interested in comparing the Asian texts with religious texts of the West. Some call this "comparative religion," with an interest to learn both the sameness and uniqueness of humankind universal.

Northrup believed that all Asian religions are founded on the Aesthetic component of mental functioning. Reality in this way is directly sensed, experienced, unlike the west which tends towards intellectual exploration. In this view, by experience, it is then possible to paint ones' experience from the inside, viewing the outside.


Later Taoism developed ideas of immortality. From Buddhism, the Chinese also developed a concept of the soul. While the Buddha himself did not historically believe in a "soul" as is supposed in western thought, anatta reduced persons to five "heaps of matter" which included interior aspects of the human person.

As to the personality, classically the Chinese view is that a personality is composed of those anatta aspects as a composite. At death part of one ascended to heaven, part descended below and part, the life breath, simply faded away, not to return.

The schools of Buddhism which historically became most practiced in China were those schools that taught and believed in an immortality of the soul. Immortality to these practitioners had to be both physical and metaphysical. Gradually both these ideas were adopted by the Taoists.

These ideas came into place after the Han dynasty. Over time, historical Taoism developed a strong theocracy to administer to the social hierarchy of the faith, and of everyday matters of the people. The historical wizard-shaman of the Tao was born in this time. In contrast to the corruption of the Imperial court, the Taoist structure rapidly came to be seen as more stable, more helpful, and more beneficial to the people. Its practice in the early period spread wildly.

Yet Lao Tsu did not urge his values on anyone; however, he said that, "everyone under heaven says our Way is greatly like folly." He also, while not urging his views upon others, noted that while they are "good and right," if we do not follow them, we invite disaster.

In the time of the Song or Sung dynasty, the Jade emperor came into great importance among the people. This was a time of strife and war with invaders from the north. The Jade emperor was a god believed to be with a vast court containing many persons and complex rituals. Once a year it was thought, that all the gods came to pay court to the Jade emperor, giving homage and accounts of their administration. If they did well, they received rewards, if not, they were punished.

The deities were many, and as diverse as those gods of the sun, the moon, the neither worlds, the hearth, etc. Since the time of the Sung or Song dynasty hence, the pantheon of Taoist deities has been relatively stable with a concept of heaven and hell included in the theology as well.

The Tao today continues to share with Buddhism deities such as Kwan Yin, goddess of mercy, Kuan Ti, god of war. Few persons are exclusively Taoist or Buddhist in much of China today. Sharing its patrimony with other religions of China, Tao values are: honesty, kindness to all creatures, speak truthfully, do not gossip or slander others; be not boastful or hypocritical, do not take bribes, nor covet another's possessions, nor his wife; respect the elders. This is consistent with the simple mind, the Confucian teachings, and many Buddhist denominations.

Truly, any or all of these values mentioned here could be placed in a Christian Sunday sermon as well, without notice. They function as core human values. We are, it seems, more alike than we are different.

The Heart of Mahayana Buddhism

"To say that you don't know, is the beginning of knowing."   
-- a Chinese proverb


Cultivating the Mind of Love is one of many titles written by Vietnamese Buddhist monk and teacher, Thich Nhat Hanh. Many think many things about practices originating from the East, some are interpreted accurately and some less so. Hanh makes it his endeavor to bring what he calls "engaged Buddhism" to the west. A prolific scholar-translator, writer and teacher, Hanh writes many things in his book. He wants above all to give instruction about Mahayana Buddhism.

Reminding readers that 'the raft is not the shore... we see many waves.... the wave is, at the same time, water..." Hanh continues with his teaching: "The first aspect of Buddhist meditation is samatha (stopping and calming), and the second is vipasyana (insight, looking deeply). If we study Mahayana Buddhism, we will see that vipasyana, looking deeply, is very much at its heart...'

' Its attitude of openness, non-attachment from views, and playfulness serves well as a dharma door to enter the realm of Mahayana Buddhism, helping us to see clearly that all the seeds of Mahayana thought and practice were already present in the early teachings of the Buddha."

The Bubble of Fear

"I realized that none of what I feared was happening now, nor had it ever happened!"  --Being Zen by Ezra Bayada


In his book, Being Zen, Zen teacher and author, Ezra Bayada reminds his readers about practice with fear. While fear is a quite natural impulse, or emotional energy, often alerting and protecting us, it can be limiting and even crippling.
He writes, "…awaken curiosity, asking this practice question', What is this?' … Awakening a desire to know the truth of the moment through experiencing."

Noting that one cannot come into full awareness of the true so long as one engages in blaming, assuming, pouting or other non-experiencing behaviors, really avoidance behaviors in his view, he offers an alternative.
In staying with the moment, just this moment, asking, "What is this?' works with some practice 'like a laser in focusing on the experience of fear itself." He became increasingly aware that the pain generated through fear was simply due to his thoughts and his assumptions. He had 'burst his bubble' of fear, gaining clarity in the exchange.

"Unlike positive affirmation, this exercise is not a cosmetic overlay. It requires that we still see our thought clearly… It lightens the myopic and self-centered perspective that often accompanies the process of learning to know ourselves."

I Am That

"...One who is ascended has achieved [the] Christ's injunction to be in this world but not of it." --The Path to Love by Deepak Chopra


I am that,
You are That,
All this is That.

These seemingly simple statements, from the Upanishads of India are thousands of years old; together they express what Hinduism calls Moksha, or liberation. Some see Moksha as freedom in love, enlightenment or ascension. Moksha ends karmic bonds. It is a freedom to be empty, but emptiness is not nothingness.

Many persons commonly suppose "they are what they eat," and in a little way this is true but not literally. Because one likes ice cream, for example, or chocolate doesn't make one an ice cream or a chocolate; because cowboys ride horses that doesn't make them a horse either. Nor is one either male or female by the simple wearing of any particular article of clothing. The same is true with ones' profession; the job one performs on a regular basis does not define the soul or the body; so it does not create Moksha either.


So often we fall into these notions of defining ourselves in literal, unskillful ways. It's easy to do and for many the application of a label is comforting; it provides a box or a stage from which to operate our daily lives, but it is not Moksha which is without limits. Moksha initiates one into a new birth of wholeness, of fullness. It states quite profoundly I am That, you are That, all this is That. Mokesha draws one close to the Divine.

The seeking is done. You find God is within; love enfolds  into pure religious devotion. You are simply an observer, a witness or a seer to life's journeys. The moment you are able to look deep within and see that I am That, meaning you see your lightness along with your darkness, your virtues and your sins as one, equal-- everything that matters is now a part of Being itself.
In other words, I am Being, and not anything else. 'I am as I am; you may love me or hate me; I aspire to no other. I am only myself.'

You are That tells the seer that they too are part of the Creation, both sacred be-loved and the lover. Creation becomes personal.

All is That tells us that as part of Creation, co-creators, we are all intimately and divinely involved in infinite consciousness. The possible expands, and very much-- because you are so much more than what you eat.

Tantric Practice, Shaman and the Tao

"Emptiness, or how to untie what has never been tied" --Sunyata

Learn to yield and be soft
If you want to survive
Learn to bow
And you will stand 
at your full height

Learn to empty yourself
and be filled with the Tao
the way a valley empties itself into a river

Use up all that you are
And then you can be made new
Learn to have nothing
And you will have everything

Sages always act like this
and are Children of the Tao

Never try to impress, their being shines forth
Never saying 'this is it,' people see what the truth is
Never boasting, they leave the space they can be valued in
And never claiming to be who they are, people can see them
And since they never argue, no one argues with them either

So the ancient ones say
Bend and you will rule
Is this a lie? 

You'll find its true
Be true to yourself,

 and all will be well with you.

--Tao Te Ching, Chapter 22, translated by Man-Ho Kwok

To the Western mind, the Tao is often misconstrued. Most often, it's through a lack of experience with the world in which it comes forth, and even less experience with the ancient world in which its wisdom was written. So for most Westerners, having little or no contact with Asian civilization, society or its antiquity, there leaves a gaping hole which is often filled with something, something that may well be an assumption based upon western experience--or imagination. The meanings are then misconstrued.

Know that while there was a person called Lao Tzu historically, he was known to the Chinese philosopher, Confucius as the person, Li Ehr Tan; little else survives about who this person may have been. 
The Tao Te Ching along with other wisdom books, T'ai Shan Kan-ying, Chuang Tzu and Lieh Tzu, as well as the I Ching are important writings of the Taoist Cannon.
And while the authorship of these ancient texts made be deduced, many scholars are of the opinion that the book we call the Tao Te Ching, like the Greek text, Homer, was actually written by a number of persons over a span of time.

It is important to consider and appreciate that the values of the Tao were radically different from those of Confucius' imperialism; one of the most significant differences was the practice of Shamanism. It is a core belief of Taoism that there exists two worlds, the material, physical world which we experience, and a greater, unseen world, the spiritual world existing side by side with the everyday world. Sometimes the Taoist believes this spirit world breaks into the everyday world; a mystical experience arises.

The Shaman is key in his role of one who is able to intercede between the two worlds, heaven and earth, if you like; often using meditation, trance, drumming or tantric methods, the Shaman is able to move between these worlds. This idea is key to the Taoist notion that these intercessors flow between the worlds, riding  upon a river of the true, natural, forces of the universe.
Shamanism believes certain creatures or structures are divinely inspired and more open or receptive to the forces of the Spirit world. It continues to the present day. Thus the sage, the Shaman, remains open, or empty so as to be the receptor of the spirits. Some think them to be like chameleons, able to take many poses or forms.

The Most Personal Words

"Words become more personal the more emotional they are."  The Path to Love by Deepak Chopra

In loving practice, the "most valuable things you can learn about yourself  is what you mean by the words, 'I love you'." The phrase is complex because it involves you, says Chopra.  
This phrase has both past and present contained within; it is filled with self-expectation, and expectations for others. 
Some of these may be painful. In reflecting on the meaning of the phrase, it is both helpful and creative to actually 'brain storm' and write down words which you freely associate with 'I love you.' Chopra then asks his reader to reflect on the type of words and person(s) associated with them who surface in your unique list; he interprets for his reader.

Bringing the conversation back to the basis in Dharma, there exists a deep mystery of the 'soul,' one which is not easily defined or perceived. For in love, there is the 'blending' of soul, two making something which one is not alone. This creation forms uniquely between the two. What began as 'me' is now 'us' or 'we.'
The realization of an 'us' or a 'we' forms "the essence of surrender." Being in Dharma makes 'us' or 'we,' a possible reality by healing a sense of separation. There is a sense of a unified spirit acting in the best interests of the Oneness. This is not just rhetoric.
When you come from love, unity allows a clear view of another's viewpoint. You understand the one who is not exactly your self, and not yet so very different from you.

There is another meaning to surrender. It is the falling into what you deeply desire. The spirit "frames it as, 'I see that you need me." It is the process that is essential; the focus is just that moment to moment experience. The outcome is less critical. 
 "Spirit has no such ulterior motives. It acknowledges the other person's need, but it neither takes responsibility for that need nor denies it."
It accepts, even if you may not immediately understand. So the need that we most have is to be seen (known, recognized), to be invited, and to be welcome in our own daily life as we move through our dharma. The absence of these things is the source of much of alienation in modern life. Surrendering in the spirit of service gives "rise to joy."

All great religious traditions point to the Way, the spiritual path by that tradition. Often these ways are counter-cultural; they may be radical or culturally subversive. They ask for risk, for forward movement into places initially mysterious or even frightening; for outcomes which we cannot initially foresee. They may even seem to lead to death of a certain kind.
The "Vedas teach that human beings are capable of personal evolution." So Kali may not actually be Kali, nor Lord Siva, Siva.
When we are confused, we are out of dharma; if we refuse synchronicity, our path loses focus; we temporally lose our way. Everything happens in an ordered fashion. The way of dharma sees to that.

 Chopra continues his point. He writes that "love and attachment aren't the same thing...Isn't it love when you share your world with someone else? ...be exclusive in this way?
The answer is surprising, the deeper you  look, the more you will see love and attachment are not the same thing." Love, he says allows freedom of the Beloved to be unlike you.
Attachment seeks conformity; Love imposes no particular demands.
Attachment expresses overwhelmingly an 'urge to merge.' Love expands and includes; attachment wishes to exclude all others. It is possessive; it's jealous.
"The seduction of attachment is a feeling of security from the outside world." However that may be what deadens and insulates us.
But for some, it also prompts a cloying feeling, a paradox which jump-starts one, propelling them back into life itself.

Mindfulness and the Holy Spirit

"Because you are alive, everything is possible." --Living Buddha, Living Christ by Thich Nhat Hanh


Buddhist author and teacher, Thich Nhat Hanh writes in his book, Living Buddha, Living Christ that the seeds of the Spirit are everywhere. He once asked a Catholic priest to explain to him the Holy Spirit. The priest replied that the Spirit is an energy sent by God. This, Hanh reports, made him happy. He sees the way to the Trinity is the approach through the door of the Holy Spirit.  
Buddhism practices mindfulness; when we are mindful, touching deeply the present moment, we see and listen deeply; the fruits are understanding, peace, acceptance, love, the desire to relieve suffering and bring joy. We are completely engaged in just this moment.

To Hanh, mindfulness is very much like the Holy Spirit; both are agents of healing. The Buddha is called the 'King of Healers.' The Christ is also a healer. In the biblical accounts, when someone touches the Christ, they are healed. When you touch deep understanding and love, there is healing.  The Spirit descended unto the Christ like a dove, it bore into him deeply and Jesus, the Christ healed whatever he touched.
We all have the seeds of the present moment within us. Touching deeply is an important practice. For many of us this learning starts with breathing; deeply breathing in and out we become conscious of our self, of our functioning.

Mindfulness is the substance of a buddha, entering deeply into this moment, you see the nature of reality, of inter-being and this liberates you from darkness, suffering and confusion. A heart in good condition is an element of peace and contentment.

The Avataras of Vishnu

Vishnu, Hindu god, declares in the Bhagavad Gita that whenever dharma declines and the purpose of life is forgotten or set aside, he will manifest on earth. Vishnu declares he is born in every age, a human birth with human parents; his mission is to protect the good, to counteract evil and re-activate dharma for those fallen asleep in the world.

With this statement, Hinduism declares itself to be a salvific faith, a messiah not entirely unlike the Judeo-Christian belief. Vishnu carries out his intercessions innumerable times though not always in human form, of incarnations or avataras. Vishnu is thought to take on a disguise at times to bring dharma where it is most needed.The earliest avataras are most associated with the primeval ocean, water long seen as a symbol of life. Avataras also represent primordial chaos whose arising in Hindu philosophy is thought to be a prerequisite to the development of an orderly cosmos derived from earlier chaos.

The pantheon of avataras in modern Hinduism are: Matsya, the fish; Kurma, the tortoise; Varaha, the boar; Narasinha, the lion; Vamana-Trivikrama, the dwarf-colossus; Parasurama, Rama with the axe; Rama, the most famous of avatars, demon king-killer; Krishna, the most important of Vishnu incarnations, despot eliminator; Buddha, rids the earth of evil doctrines without exception; Kalkin, the final avataras, futuristic, will usher in a new age when manifest.

The Hindu sects of Vishnu follow a doctrine of a supreme being, a Brahman; his avatara is Rama who represents the epitome of manhood and human aspiration. In his female aspect, Vishnu is referred to as Shakti, who represents the goddess Lakshmi. As previously mentioned here, there are two distinct views of Vishnu delineated by geography.

Another important movement of believers are the Bhakti, the devoted ones. These persons see Vishnu with uncompromising devotion, a mystical, total union which may be attained by contact with the mortal intermediary of his avatara, Krishna. Typical devotions include sung or chanted expressions of adoration. The movement has strong links with Buddhism, primarily Tantric sects such as Sahajayana whose founder was Krishnacarya. Author Patrick Bresnan writes of this and more in his book, Awakening, the History of Eastern Thought.

Chod, the Cutting Through

 "Chod belongs to both sutra and tantric teaching; it's origins are in the prajanaparamitra teaching."  -- Unbounded Wholeness by authors Klein and Tenzin Wangyal, Rinpoche

The authors continue, addressing the notions of expectation and disappointment they say are central to the teaching. Chod follows the 'fourth presentation' in which emptiness and clarity are represented in the 'middle way.' The integration of these elements is indispensable to comprehension of one's own nature. Chod practice is a powerful form of 'merit' through the offering of one's own body. Dzogchen training includes emptiness as a central theme.

Many misinterpret emptiness. It is more akin to the idea "to be empty is to be full." It is Sunyata.
While this seems contradictory, it is so that without space there is no fullness nor is there emptiness. Dzogchen teaches just that, the middle way, and emptiness as one of its vehicles. Its aim is to probe deeply into a sense of "just-this-ness." The present moment, is a moment unhindered by any other. "To recognize that indefiniteness and 'confidence in oneself during practice' are in fact, splendidly complementary, is to move towards a clearer understanding of the magical inclusiveness attributed to unbounded wholeness."

Unbounded wholeness is indefinite. Arising from the Bon comes the notion that open awareness is not a union of clarity and emptiness. However, the base that is open is unity. "Emptiness is not separate from the clarity of awareness." And the base itself, is unbounded wholeness. This base, as it is spoken of, is a part of eastern philosophy which states that for anything to have awareness, it must also have observation and a thing to observe.
Observation, to focus on a thing requires effort; yet open awareness is free of effort. It is likened to the 'Buddha-mind" itself. Since Buddha nature is viewed as the first, open, primordial nature, then Dzogchen seeks to teach that the openness of awareness is to be the first, the original self, an unbounded wholeness.

Now that this all has been written, and words may be the source of misunderstanding, a caution to you, the reader: In discovering who you are through meditative principles, you may find what words cannot adequately express--you are most simply yourself, unbounded. Yours to discover.

Today I Read, The Dilemma of Diversity

"Parents worry that their kids' beliefs will be influenced by exposure to other faiths. They needn't be." Sacred Ground by Eboo Patel

Today I read something really remarkable, an essay written by Eboo Patel, educated at the University of Illinois and Oxford, England, whose book is Sacred Ground: Pluralism, Prejudice and the Promise of America. In his essay he describes an American scene: A woman goes into an American hospital to deliver a baby. She enters an institution founded by Jewish philanthropy, with a Muslim physician attending her, while a Hindu physician administers anesthesia, and a Catholic Christian woman is assigned her nurse. Think about that a moment.

What joins all these persons together is their commitment to care, to care for persons who have  medical, physical needs, and possibly to attend to other emotional or spiritual needs as well. In America this scene is real and many of us have already experienced such compassionate care by those persons of faith who minister as doctors and other medical professionals. Because America is a Pluralistic nation as founded and announced by our Constitution and Bill of Rights. We may really be more defined by Pluralism than by Democracy.

In his book, Sacred Ground: Pluralism, Prejudice and the Promise of America, Patel poses a simple question, "am I just preaching to the choir?" While he initially interpreted this as some sort of rebuke, further reflection has led him to a different thought. Embodying the Social Change Theory, he writes that the issue is: less defining the problem and more identifying those who hold solutions, and assisting them in promoting those methods and ideas for social change.

He continues his thoughts by relating his impressions of a visit to Chicago by the 14th Dalai Lama. He was definitely "preaching to the choir. The Dalai Lama can obviously assemble a pretty large choir, but still he was strategic about how he went about it." He assembled a group of interfaith leaders in Chicago for a panel discussion; in other words "he had created a religiously diverse choir." The Dalai Lama, as some may know, has become active in the teaching of interfaith literacy. His recent book is titled, Towards a True Kinship of Faith: How the World's Religions Can Come Together. He emphasizes the ability of building relationships across differences. He inspires others to do the same.

Patel also tells a bit of the history of Cordoba, Spain during the Early-Medieval period of the Moorish Invasion, a time when Muslim people of North Africa came onto the Iberian Continent and successfully colonized it. In the ultimately peacefully co-existence of people of different faiths, Spain carved out regions where Moors predominated and intermarried with the native population, thus a peace established itself. Today the Moors are recognized for their genius and inspiration that energized Spanish society at large.
It was this attitude, Patel writes, which transplanted easily to the American shores, brought first by the Conquistadors and their colonies along the Gulf of Mexico, from Florida to California. He writes how he realized that because of active cooperation these communities did thrive, rather than a modern attitude of oh, so politically correct 'co-existence of lukewarm tolerance.' Finally he concludes that Cordoba predicted America.

So it is indeed Pluralism, the active cooperation and participation in the affairs of American society which defines this nation, concludes Patel. Reading his book in its entirety sets one to thinking about  just how.

Democracy, Communism and Fascism

"The social aspirations of man cannot attain full originality and full value, except in a society which respects man's personal integrity." --Building the Earth by Teilhard de Chardin

Returning to the topic of religion and politics, we turn to the modernist ideas of democracy, communism and fascism. For those who doubt that religion, or even less spirituality, has a place with politics, permit here a simple enumeration: from the earliest religious history, politics demonstrates its part in the religious and spiritual milieu of mankind. As was common in the ancient world, the king or ruler of a tribe or nation had the "divine right" to determine, institute and force religious beliefs upon a population. They did this often, enforcing a state religion.

The Greeks and Romans, along with other Orientals, formed religions and spiritualities which predictably led to establishment of moralities for any of these given cultural groups. This practice continues with the moderns (1200-1800 in the common era), who as Kings and emperors forced their judeo-christian beliefs upon the population; indeed their kingship made them the heads of those faiths. In other words, the king was the state-church, so the church was represented in the body of the king.

It was this against which Machiavelli protested.

The Khalifs of the mid-east, Africa and other places arose to form what is now called Islam. They ruled in places by persuasion and by force; the United States of America was formed in part to protest against the state religion which during the colonial period was constituted by the King of England (King George III and others); today in the 20 and 21st centuries, there have been and will likely continue, governments which attempt to control, even police the population through forced religion.

Indeed we learn of places around the globe where Islam is practiced by regimes in an oppressive manner; the 14th Dalai Lama has been forced from his native Tibet into exile through religious actions taken against the Buddhists whom he leads. It seems the Chinese government wishes to direct and control his faith and others as well. Then there are the Sikhs in India, in opposition to the Hindus. They have, like many others, sought their own lands to live and practice their faith freely. The Jewish faith cannot be overlooked. It is in the arbitrary political formation of the modern state of Israel which has cast conflict upon previously settled territories.

And just now, today, in the United States the cry goes out for the practice of religion, freely or even not at all. The civil religion of the State wishes to suppose that it can most easily supplant the free will of the people and their freely chosen faiths for a legislated, legalistic spirituality and belief system. Today we are mired in conflict regarding forced participation in health care initiatives. The legislation which possibly thwarts the US Constitution, has made its way to the US Supreme court, the highest and final authority, asking to determine if Americans can and do have the liberty to practice their faith freely and the resulting morality they derive from it.

Many in this nation believe that government is dictating their moral stance in regard to health care. Many Americans who do not follow the state instituted Civil Religion represented in the law wish to practice a faith of their own free will and to determine what, if anything this should be; that the civil religion of the American state not be forced upon them.

It is these ideas and others, as such contained within democracy, communism and fascism against which many struggle from the bounds of religion and government.

What About the Soul?

"Humankind are creatures in which spirit and material meet together and are unified in a single whole."-- Ratzinger

The word soul conjures for most things like: immutable, essence, animating, spiritual; also leader, fervor, exemplification or personification. Some say there is no such thing while others say it is as the wind--known by feeling, not by sight.
and while a majority of the world's people may admit themselves to the notion of an afterlife or an idea of reincarnation, what about the soul?

In the west, the soul is given often as a separate entity from the body. However within some of the great religions (great in terms of world wide adherence), be it Judeo-Christian, Muslim or Zoroastrian, some forms of Buddhism and Hinduism and others, there not only is a well developed sense of reincarnation but also of the corresponding soul, which ascends.

In recent times there is increasingly talk about a soul but a clear confusion, even avoidance of what it means. It seems more frequent that people wish to talk around it whenever possible. Ratzinger writes: Some Christian denominations try to persuade that it is actually a Pagan conception and somehow not within the Christian realm. This thinking is indeed at odds with the basics of Christian thought for it involves the splitting of the body from its spirit; in this way there cannot be unity for all manifestations of creation joined with the Creator for which we may take part.  Paraphrased

While the concept of the soul may be present in many, many cultures, within the Christian tradition, it is a part of faith, a part of the way of the Christ. He who has come into the world, has come both in a body and a spirit so that we may know the Creator and our part in the creation. Humankind are creatures in which spirit and material meet together and are unified in a single whole.

And if we are to set aside the notion of soul as some would do, then the body is alone, robbed of its dignity and without exaltation as both a creator and the product of Creation itself. It bears no part in the Creation of the world.
Many times people have fallen to speculation that a body has indeed fallen from its spirit, that the spirit roams about unattached. Indeed in Chinese folklore, for example, these spirits are often referred to as hungry ghosts who roam about looking to attach them self to matter. Many times as a result, the living are abhorrent to enter a cemetery for fear of possible entrapment by these spirits. And for those who say the disembodied soul is an absurdity, perhaps they have not understood the teachings on the matter of faith, as it were.

In at least the Christian tradition, the people of the Lord are known as the Body of the Christ; within this body there is the one Lord, whole and unified.  They are the people of the Christ; believers who cannot be lost as spirits, for theirs is contained within the greater body of this Christ!

Reincarnation

"The withering hope in eternity is simply the reverse side of a withering faith."   J. Ratzinger

For as far back as recorded history exists, there rarely has been prevalent the idea that everything ends with death. Some form of the notion of judgement, and forms of salvation may be found the world over. In places with a strong tradition of faith within non-theistic religious expression, the imagining of  "other" life, life "beyond the veil," is sometimes vague and imprecise. While not quite an existence in nothingness, this unknowingness, or obscure relation, is perceived in a remarkable way, connecting itself with the everyday, living world.

Firstly, there are connections in many of those traditions, with the spirits of this shadowy realm who need the help of the living to continue to survive; first they need offerings and continual attention: food, prayer, money, housing, and other comforts. This makes for their immortality; they are not forgotten. And secondly, they, as spirits, are powerful; members of a universal realm, they may pose either as a help or as a threat to living persons.

People as often admire the departed spirit as they fear, even dread them.Over the ages a variety of rituals have been engaged to address the spirits and to sometimes protect themselves from them. Simultaneously the spirits of one's ancestors, primarily those who are seen in a protective role for the clan, are most often worshiped to ensure their favor. This practice of ancestor cults is one of the most ancient forms in human society.

Ancestor worship gives evidence that the bonds of love, family and community are unbroken, even by death. The belief of incarnation in these instances may be understood as a remedy for the justice or injustices of the world. One may, for example incarnate as a simple life form such as an animal or an insect, or they may attain perfection and complete their spiritual journeys, in the view of believers. The teachings of incarnation lend a sense of an inflexible justice, expiation for wrongdoings in life and a correction for that karmic condition. However when the bulk of life experience in this world is experienced as suffering, trans-migration of souls may not be enough. The goal may then be described as the intention to escape the bounds of individuality, to escape the confusion of the world, cycling of existence, so as to surrender to the origins of the true, universal self. This is sometimes described as the Dharmakaya, the great intelligence-mind.

Reincarnation encompasses a sense of everything and nothing; it is all times, all places and all spirit.  Full of hope and innocence, the belief in incarnation, cause and effect and the transmigration of souls is part of a vast, turning wheel in this world. For many today, however and for many in the West it loses its ancient sense of faith in moral justice; it is not universally perceived as the means by which a hidden power of justice is meted out in the here after.
Instead many now wish to interpret the ancient belief as a type of "energy conservation" wherein the soul's energy is not merely dispersed nor deleted at death; it instead in this view, there requires some form of embodiment. This newer view is at odds with the classic faith of the transmigration of souls.

When Scary You

There are times when others behave or speak in ways that are out of our comfort zone; in ways that we don't ordinarily think about or observe, and we may feel frightened or threatened. 
Remembering that it is someone who, them self, is feeling frightened and acting out that anxious mind isn't always the first thing we think about.
It is likely, after all, that when we are uncomfortable, threatened-- feeling small to your big, the first response is to lash out, to even up the situation. So we become loud, stubborn, overbearing, competitive.

And meeting others on level ground can be initially difficult when what we most want is to beat and retreat. However standing and announcing that they are scary right now may be just one way to break thorough to a truth that is otherwise hard to know.
 Dealing with others on a level playing field transforms you and the interaction into something less intimidating and more manageable.
You are now much more an equal; think about it-- people who aren't feeling bigger or smaller in comparison to others rarely are antagonistic. That is a spiritual truth all can ponder.  

Feeling frightened or seeming scary isn't just limited to yelling, belligerence or overtly acting out; silence, other non-communication or when the person is speaking calmly, but not making a whole lot of sense, is admittedly scary too.

Regardless of the form of "scary" which you may perceive, meeting others on level ground makes all the difference in a relationship with others. What is this meeting on level ground about? Zen teacher, Diane Rizzetto writes that it is about measures of self worth. She notes that many of us, many times place people below or above ourselves. We move about our daily life with a sometimes unconscious "measure stick."

Like Thomas Merton noted, we categorize and classify others, and sometimes dismiss them. Dag Hammarskjold observes that by avoiding those occasions of comparison, we are more humble, not better nor worse than any other. We then meet as equal, equally human. Some use these measures to avoid uncomfortable feelings they have; though we are neither better nor worse as human beings, we often have the impulse to place personal responsibility elsewhere, to fault find; looking at our self with the mind of not better nor worse can over time lead to a greater self acceptance and feeling for others because in relationships, we don't need to convert others or clone our self. It's one step off the spinning wheel of suffering.

The Lotus Sutra is King

"The Lotus sutra is king of all Mahayana sutras."  --Cultivating the Mind of Love by Thich Nhat Hanh

In every spiritual tradition, it seems, people become fixed in their ways. Their thoughts are habitual. "They attach to form and are bit by the snake of misunderstanding," writes Buddhist master, Thich Nhat Hanh. In every age, there is need for renewal, to keep traditions accessible, to overcome misapprehension, and to introduce practices which reflect positively upon the age. The dawn of Mahayana was just that. The traditions which preceded it were non-native to early practitioners of Buddhism in China and the north. The mind of Mahayana was intended to help one gain a closer understanding of the true practice. For example, ideas of impermanence, nirvana and inter-being were re-formed for the earliest Mahayana practitioners.

Previously, many had taught that the practice was to exit this world of suffering. Shravakas, therefore had practiced primarily for the self and not for the compassion and good of the world. In the new view, this was not the heart of the Buddha's teaching. Rather it was Vimalakirti sutra which launched a challenge to this former thinking. Shariputra, disciple of the Buddha, was the focus; humbled by the new way, the Mahayana ushered in a time when the average person could be enlightened. No longer was enlightenment the province of priests, monks or nuns alone. 

Yet it is in the Lotus sutra that we learn Shariputra remains the Buddha's most beloved disciple; he learns that the Buddha has offered the teaching at that time because it was necessary. Now we learn that everyone has the possibility to become a fully enlightened buddha, and that the Buddha is present everywhere, forever. Additionally we learn that the three vehicles are in fact one, ekayana. So no matter what tradition you have or do follow, all are disciples of the everlasting Buddha. "Thanks to the Lotus sutra, peace and reconciliation among practitioners has become possible," writes Hanh.