OM WINDOW HANGER – BUDDHIST ART

Greetings to all,

Here is another assembly art piece I’ve made.  It is an OM Window Hanger.  Found the letters at a local non-profit resale store and the vintage glass chandelier crystals at an estate sale.  The letters are dark green and hand wired together, the crystals are also hand wired.  The OM is self explanatory.  The three crystals are reminders of our vow to the Three Jewels (or Refuges), the Buddha, the Dharma and the Sangha.  When the sun passes through the crystals the light is broken up into mini-rainbows that fill the room beyond.  It is approximately 17 inches long, 9 inches wide with an eye hook for hanging (check out the pics).

I make these for the enjoyment.  I sell them for the cash so I can do more for others by making more.

$60.00 plus shipping to wherever it ends up going

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FOCUS ON DISTRACTIONS: EIGHTFOLD PATH

by Wayne Ren-Cheng

The modern world offers us a multitude of distractions whether we are at home or at work, distractions the Buddha couldn’t have conceived in his culture and era. Checking emails, texting, Samsung phones and iPads, Hulu and YouTube, checking the latest news on the Internet, eBay, Twitter, the phone ringing and just looking out the widow to check the weather. People must actually like distractions because so many of them look for distractions and engage them. Discovering a new television show that’s coming up on Netflix or seeing what Donald Trump is up to can be entertaining and disturbing. In the midst of the seemingly overwhelming distractions you can engage the intent of Appropriate Concentration and create and maintain an engaged, responsive and productive state of being. Develop a skillful way to concentrate or focus on whatever task needs to be done.

Being distracted, along with multitasking, creates the opposite state of being from focused, from concentration. Focus is safer . . . think of driving a car. It is more effective . . . think of what you haven’t gotten done yet. Focus is satisfying . . . think of how you felt the last time you fully completed a task.

Distractions come to us in two major ways. Multiple tasks are calling out to us to grab our attention and time. In the midst of those tasks is the real need for the bodymind to have moments of relaxation and reinvigoration. You can skillfully re-describe distractions giving them value in the pursuit of tasks, more on this later.

The modern world is not only full of distractions but it is equally as full of things that must be done. Chores, work assignments, scheduled activities for the kids, appointments of all kinds and the dreaded “this needs to done right now . . . not later . . . now” situations. With so much that needs to be done, and the distractions in our contemporary society it is no wonder that the glories of multitasking are touted as an antidote to anxiety and confusion.

Multitasking has long been touted as a positive aspect of the American work ethic. The concept of multitasking is a misnomer and a major distraction to pursuing deep practice. In Less: Accomplishing More by Doing Less, Marc Lesser writes, “There are two primary types of distractions: those that draw us in multiple directions at once, resulting in confusion and an inability to complete a thought or action, and those that provide mental relaxation, offering small “breaks” that support intense focus and effort. Clearly we want less of the former and more of the latter.”

You’re right to ask here, what is deep practice? In talking about Appropriate Speech I bring up an ideal attributed to Thich Naht Hanh know as Deep Listening, the actof sincerely giving over your whole attention to what is being said. Doing so allows you to hear what is really being said, as opposed to what you might want to hear, or think you hear. Deep practice has the same foundational ideal. You sincerely give over total concentration to the task at hand so you get done what needs doing in an effective and timely manner. This doesn’t mean no breaks . . . we’ll get to that in a moment.

Multi-tasking is the negative distraction that the author is referring to in the quote above. Multi-tasking might make us feel more important and more valuable in our jobs and private lives but it is an anathema to deep practice. The human brain and body is good but it never truly does two things at once. It bounces back and forth between actions/thoughts making excellence in any task nearly impossible to achieve. We might be 100% focused on multi-tasking but we won’t be 100% focused on either task.

Mr. Lesser offers that a small break, five minutes of mindfulness, standing and stretching, or just taking three deep cleansing breaths can help to maintain intense focus rather than diminish it. There is to be experienced in Mr. Lesser’s concept. For example, during meditation retreats when periods of up to three hours are spent in silent meditation breaks are taken within each hour for meditators to rise and perform a short session of Qigong or just stretch their muscles and breath deeply before continuing to sit. What works on the cushion works as well off.

Multiple tasks and distractions can be detrimental to whatever you need to accomplish. What if you turned multiple tasks into distractions that would work for you in two ways . . . you take a break from a concentrated task and get something done on another task? You’d remain in an engaged, responsive and productive state of being more of the day, and get multiple tasks accomplished.

Whenever I have a time-consuming, brain-busting, thought and action heavy period of writing or studying to do I make sure there is also a necessary chore needing to be done, and that is what I use for a distraction. Not a distraction for fun . . . a productive distraction. I skillfully re-describe what would be multitasking to deeply practicing one task and engaging another task as a distraction. I’ve been doing this for so long now that both tasks become distractions for the other and I get more done during the “work day” and have more time to relax when the “work day” is over.

For example, today I sit editing this very dharma talk. I know I’m going to do some refresher reading, a little Internet searching, time for contemplation, and lots of typing. Monday is also the day I do laundry, washing clothes, drying, hanging up, folding and putting away. So, when my eyes are tiring and my focus slipping from reading and searching and writing, I go put a load in, switch a load to dryer, hang up clothes on the line or folding and putting away clothes. Any one of those ‘distractions’ take five or ten minutes and then I am back to the computer and the books. Doing this I’ve come to look forward to doing laundry because it can be a welcome distraction and give my bodymind some downtime. Focusing intently on laundry for five minutes often allows me a new perspective when I get back to the major task.

I don’t engage in frivolous or meaningless activities during ‘breaks’. No email checking, no Twitter, no Hulu, or computer games. Whatever is the ‘distraction’ that day is a chore that must be done. It’ll be walking the dogs or giving them baths, weeding the herb or rose garden, washing the car, dishes, cleaning out the refrigerator . . . you get the point.

This isn’t really multitasking because total concentration is given to the ‘distraction’ for its time. I’m not thinking about the dharma talk while doing laundry . . . I’m doing laundry then. Distraction becomes a positive action rather than a hindrance to what needs to be done, because they become one and the same. You may be thinking that this sounds suspiciously like multitasking with a new name. I’d agree, except experience has taught me otherwise. There is 100% concentration on the process, or deep practice. The task and the distraction are immersed in totally during their time.

In order to maintain appropriate concentration on a task you must allow yourself a distraction. This is another of those seeming Buddhist paradoxes. Focus on the task, but for a some moments don’t focus on the task. The skillful means of doing this is to choose your “distractions” wisely. Rather than multi-task, accomplish multiple tasks each in their own moments.

Wisdom is the art of knowing what to overlook.” William James

Meat and Meditation – Part One

by Wayne Ren-Cheng

PART ONE

There are two aspects of what Westerners understand of Buddhism that are likely to deter them from pursuing its philosophy and practice. These constitute engaging in a regular meditation practice and foregoing the eating of meat; sitting with themselves quietly and changing their diet. It is one or the other, or both of these reasons that many Westerners give for not wanting to be Buddhists. The question then is can a person be a Buddhist and do neither, meditation or be a vegetarian? In this moment we’ll delve into the diet issue; in the next moment it will be sitting.

For a Nikayan Buddhist, one who looks to the earliest written down discourses of the Buddha it is clear that the Buddha allowed the eating of meat by his disciples (in these early discourses disciple is what we now call monks). There are strict stipulations but the intent is clear. These are found in the Jivaka Sutta (Majjhima Nikaya #55). Jivaka, a disciple, asked the Buddha about the consumption of meat. The Buddha’s reply was that meat would be unsuitable if the living animal had been chosen by the disciple, if the living animal had been mistreated or mishandled, if the intent was the animal was slain specifically to feed that monk, if the living thing was frightened, or if knowing any of these things to be true the disciple/monk consumed it anyway. In any of these instances either the consumer, the provider, or both would engender negative karmic consequences.

Zen Master D.T. Suzuki in his commentary on the Lankavatara Sutta (an important Mahayana sutra) states that the chapter dealing with eating meat was added in later versions of the sutta and was likely not the authentic words of the Buddha. There is ample evidence in the Pali Nikayas that show that this total rejection of meat as part of the diet was not part of early Buddhist philosophy.

In the article ‘What the Buddha Said About Eating Meat’ on the Urban Dharma website (urbandharma.org) Ajahn Brahm, a British Theravada monk offers insight into this subject. Here are some excerpts:

Since the very beginning of Buddhism over 2500 years ago, Buddhist monks and nuns have depended on almsfood. They were, and still are, prohibited from growing their own food, storing their own provisions or cooking their own meals. Instead, every morning they would make their day’s meal out of whatever was freely given to them by lay supporters. Whether it was rich food or coarse food, delicious or awful tasting it was to be accepted with gratitude and eaten regarding it as medicine. The Buddha laid down several rules forbidding monks from asking for the food that they liked. As a result, they would receive just the sort of meals that ordinary people ate – and that was often meat.

However there are some meats which are specifically prohibited for monks to eat: human meat, for obvious reasons; meat from elephants and horses as these were then considered royal animals; dog meat – as this was considered by ordinary people to be disgusting; and meat from snakes, lions, tigers, panthers, bears and hyenas – because one who had just eaten the flesh of such dangerous jungle animals was thought to give forth such a smell as to draw forth revenge from the same species!

The Vinaya, then, is quite clear on this matter. Monks and nuns may eat meat. Even the Buddha ate meat. Unfortunately, meat eating is often seen by westerners as an indulgence on the part of the monks. Nothing could be further from the truth – I was a strict vegetarian for three years before I became a monk.

It is recommended that you read the entirety of the article and search out other insights on the web and at your local library.

So, to be a Buddhist one doesn’t have to be a vegetarian. The question then arises why are so many Buddhists vegetarian, or at least claim to be? There is a good reason.

Some followers of the Mahayana tradition cite, among others, the Brahmajala Sutra, the Brahma’s Net Sutra as a Buddhist text that calls for the abstention of the eating of meat of any kind. This text was written in the 5th century by an unknown author, later translated into Chinese by Kumarajiva. It is considered apocryphal (not accepted as part of the canon) by some, while most Mahayana scholars and monastics hold to the opposite belief, that its words were spoken by the Buddha. This writing offers that abstention from eating meat is part of the broader intent of the first of the Bodhisattva Precepts, Not to kill or encourage others to kill. The idea is that by consuming meat one is requiring others to kill. In the Mahayana version of the Mahaparinirvana Sutra, the Buddha is quoted in a final teaching before his death, “the eating of meat extinguishes the seed of Great Kindness”, that compassion falls away if one eats meat. Later Mahayanist texts like Lankavatara Sutra strongly favor a vegetarian diet. This likely arose through cultural changes as Buddhist monks began to gather in fixed location monasteries and monks no longer performed alms rounds. Before that the Buddha instructed all monks to wander, to visit the towns and villages, to accept the alms they were given, to teach and to examples to others. Once the monastics spent the majority of their time in monasteries the local lay people became responsible for supporting them. This meant that any meats were most likely killed and butchered by the lay people specifically for the monastic community, one of the Five Instances to be avoided in the consumption of meat that the Buddha explains in the Jivaka Sutta. This precipitated a spiritual need to choose a vegetarian diet.

The most common reason that a Western Buddhist will give for not eating meat is that it strengthens their compassion and loving-kindness. It may do just that. That the eating of meat does encourage industries that treat animals in cruel ways and kill millions of animals is undeniable and that abstention eases some small part of that suffering cannot be denied.

The Buddha Gate Monastery website (buddhagate.org) offers eloquently this view. There are many expedient means to help us attain purity of body, speech, and mind. Expedient means can be thought of as a bridge or a pathway. Whether at work or in spiritual cultivation, it will not be easy to succeed without using expedient means. In cultivation, a first expedient means is to practice vegetarianism. The spirit of Buddhism is compassion and equality. If we wish to attain a mind of compassion and equality, first, we should not kill; second, we should save and protect lives; third, we should practice vegetarianism. If we can accomplish all these, our compassionate mind will manifest. A compassionate mind is the Buddha’s mind. Therefore, even though practicing vegetarianism seems ordinary, its significance is profound and far-reaching.

It is a fact though that many Mahayanists around the world do not follow a vegetarian diet.

Again, find other views on the web or at your local library concerning Buddhism and vegetarianism.

In our own time and culture there are Buddhists, and those of other world-views who are smug vegetarians who negatively judge others for eating meat. In the view of both traditional and contemporary Buddhist thought a monk or lay person who claims spiritual superiority because they are a vegetarian is considered to have an immature practice, one where the ego is still prevalent.

In the Frequently Asked Questions section of the Accesstoinsight website in answer to the question: “Do Buddhists have to be vegetarian?”, the answer is that the choice of whether or not to eat meat is a personal choice in Theravada Buddhism. Though many who choose to follow the Middle Path may eventually decline to eat meat out of compassion for animals, vegetarianism is a choice not a commandment.

This is a complicated issue whether one is a Buddhist or not. Buddhist philosophy doesn’t demand that one be a vegetarian but it does offer us ways to make that decision on our own.

Whichever we choose, herbivore or carnivore or omnivore we must remain mindful of our interconnection with everything around us. As part of our daily practice we must develop mindfulness of those connections and what we eat can be an opportunity to practice. Before each meal take a moment to respect the journey what you are about to eat took to get to you.

“Let us be mindful of the journey this food took to reach us. May the energy we derive from consuming it be used to promote human flourishing.”

It isn’t diet that makes, or unmakes a Buddhist. Does meditation? That discussion comes in the next moment.

Mind Full of Mindfulness

by Wayne Ren-Cheng

I’ve encountered people new to, or just curious about Buddhism who ask, “To be mindful, what is my mind supposed to be full of?” This is a clear indication of a prevalent Western mind-set. In the West so much of how a person sees themselves as is tied up in what they know . . . or, in some cases what they think they know. Look at the popular games show like Jeopardy that ties winning with what information a person holds in their memory, and how broad a range of subjects they have answers for. They exhibit a mind full of encompassing information. The persons who ask the question are seeing the word they are saying . . . mindful . . . as mind full. A mind full of what? A legitimate question considering the culture and time of the person asking.

The answer I give tends to cause confusion. “Actually your mind should be mostly empty.”

But how can an empty mind be mindful?”

And the reply is, “You’ve got it.”

In order for you to mindful you can’t let a whirlwind of thoughts and information dominate your head. The whistling in your ears and the swirling of letters and numbers in front of your eyes will blind you to whatever is going on in each moment. To be mindful you’ve got to be ‘mind mostly empty’. That isn’t to say a mind without thought because that isn’t possible. You are a human, a biological machine with a brain whose main function is to think and it is really difficult to make that thinking slow down . . . much less stop. And, you don’t want it to stop. That should only happen when you are dead. You want it to make better choices as to what to think about so that meaningless thoughts don’t arise . . . so that there is more space, some emptiness is there.

Think about the computer, pad or phone you’re sitting at right now. You don’t want it’s active memory full do you? You know that if that is full its “brain” won’t be able to process the stuff you want it to do in that moment. It’ll lag, slow down and maybe even crash. Its processor will be so busy you might get kicked out of Second Life and miss that moment. You only want to be running programs that have value in that moment.

The brain is biological computer, a fantastic one no doubt, but it has limitations. A mind too full doesn’t allow space for processing the moment, and for responding to the moment. It is more likely to react spontaneously based on past situations, rather than in a way that will encompass the unique moment you find yourself in that present moment. It’ll choose to rely on what was corrective for an old situation. It will miss the significance of the present moment.

There are three aspects of mindfulness that will lead you to an appropriate state of being. States of being that will allow you to be in the moment, and respond more appropriately in each moment.

Mindfulness of Bodymind is the key to the realization of mindfulness as a moment-to-moment mental state. It is mindfulness that begins with a meditation practice. Meditation leads you to uncovering how you are and how you want to be. Mindfulness of habits and dispositions, knowledge and ignorance will open avenues of improvement that will make you a more effective social self. You first come to recognize how your bodymind reacts to situation whether they are stressful, joyful, fearful or just ordinary. You learn to know through your breathing and posture whether anger or calm, fear or courage are arising in your bodymind. The breath is an honest indication of how the bodymind responds to situations and experiences. Heavy breathing may be the result of exertion passing the limits of the body or of the arising of anxiety or fear. Relaxed posture may indicate contentment or laziness; arms crossed over chest might indicate fear or mistrust. Communication, speaking and body language is directly influenced by how mindful we are of bodymind. This allows you to better choose an appropriate way to think and act.

Recognizing how the bodymind is (Mindfulness of Bodymind) you engage in Mindfulness of Practice to take the actions needed to realize positive change. To reach the goal of how we imagine ourselves and world could be takes action and that is what is expected in an engaged Buddhist practice. It empowers us with the truth that emotions are not feelings. Emotions like anger and joy we can find control over. Feelings like hot and cold you can learn to endure (to a point because a hot stove will still burn and dry ice will still do the same). You must be mindful that practice is a 24/7/365 commitment for lasting encompassing and corrective effects. Mindfulness of Practice is just as it sounds. Every moment is an opportunity for you to practice. You must be mindful of what can hinder your achievement and what practices will counter them – unnatural attachment/bodymind meditation, anger/compassion, laziness/posture and light, worry/breathing, doubt/study and ask. Making mistakes is also a factor in Mindfulness of Practice. They are opportunities to learn through experience. Practice is just that, you keep trying in order to become better.

The body and mind are meant to work as a holistic unit. Mindfulness of Bodymind develops mindfulness of how you are, Mindfulness of Practice is actions taken to make positive, lasting changes. Engaging in a regular committed meditation practice encompasses the bodymind and opens up the path to the corrective actions necessary to do, and be better. The calm and contentment the arises from understanding yourself is a powerful tool when practicing generosity, morals, tolerance and wisdom off the cushion.

The verification of the effectiveness of Mindfulness of Bodymind and Mindfulness of Practice can be experienced through engagement with Mindfulness of Karmic Causality. Awareness that everything you do matters, that what others do matters, and that what the Universe does matters leads logically to you maintaining mindfulness your actions, the only ones you can truly control. It is also crucial that you develop awareness that there are events, situations and experiences whose arising you can’t control and focus efforts on how you react to them, and in some cases how to subtract them from your life. You are just part of the causal process of the Universe. You learn that you can promote more positive occurrences through your own positive actions and you can choose to engage with those people and activities that seek to do the same. When, at the end of a sangha meeting I recite the sharing of merit: Showing our gratitude and generosity, practicing the way of awareness which gives rise to benefits without limit, we vow to share these benefits of our practice, service, and gifts with all beings. Let us be reminded that a life of engagement and compassion is supremely important. Time swiftly passes by and opportunity is lost. Each of us should strive to become aware of our connectedness to others, and not squander the gift of realizing the wisdom of engaging the Dharma, it is a call to be mindful of all actions taken. This is the most important consideration in engaging mindfulness.

In the beginning these states of mindfulness – Mindfulness of Bodymind, Practice and Karmic Causality – will seem to take up a lot of brain space. With the passage of time and with experience they become a natural part of how you think and act, spontaneous ways of being that arise from practice. Your mindfulness will encompass each moment and you’ll experience those moments as they are, not as the past or future might color them. Because the brain won’t be lagging with useless and meaningless thought you’ll experience the beauty and suffering of human existence more fully. How you are and how you choose to be will encompass your being, and you’ll become a corrective force in the causal Universe.