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The future is not a fixed, unchangeable fate that is predetermined; it is in our hands. The future will be shaped by the vision that we hold and the actions we take today - Anam Thubten
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Every creature in the universe is subject to rebirth.
- Gita 8:16
Historically midwives have been available to pregnant women for the purpose of ensuring a satisfying birth experience. In a similar way, humans, who are subject to re-birth are in need of others who can help them succeed in the re-birth process. With this in mind, The Tibetan Buddhist tradition has developed a practice called Sukhavati which is offered on behalf of someone who has recently died. Sukhavati comes from two Sanskrit words: sukha meaning "happy, bliss, delight or joy" and vati meaning "filled with". The ceremony is done twice.
The first time it is offered is within three days of the death and a second time, after 49 days have lapsed. In the Buddhist tradition, it is understood that when a person dies, the physical body is no longer functional. However, the subtle body - made up of mind, spirit, and consciousness - remains active in an intermediate, transitional stage called Bardo.
During this time of transition from from one life to another, one's consciousness is heightened but there is also confusion, fear, loss and anxiety. In this state of heightened awareness, consciousness of the deceased person is receptive to guidance and assistance for completing the journey through Bardo. The ceremony of Sukhavati is offered for this reason.
Traditionally, the body of the deceased remains undisturbed for three days. During this time people are encouraged to meditate in the room with the body. After three days, the body is cremated. Also, a small shrine is created with a photo of the deceased along with flowers, incense, and candles. The shrine is left up for 49 days. After that period, a 2nd ceremony is held and includes these elements:
- Gita 8:16
Historically midwives have been available to pregnant women for the purpose of ensuring a satisfying birth experience. In a similar way, humans, who are subject to re-birth are in need of others who can help them succeed in the re-birth process. With this in mind, The Tibetan Buddhist tradition has developed a practice called Sukhavati which is offered on behalf of someone who has recently died. Sukhavati comes from two Sanskrit words: sukha meaning "happy, bliss, delight or joy" and vati meaning "filled with". The ceremony is done twice.
The first time it is offered is within three days of the death and a second time, after 49 days have lapsed. In the Buddhist tradition, it is understood that when a person dies, the physical body is no longer functional. However, the subtle body - made up of mind, spirit, and consciousness - remains active in an intermediate, transitional stage called Bardo.
During this time of transition from from one life to another, one's consciousness is heightened but there is also confusion, fear, loss and anxiety. In this state of heightened awareness, consciousness of the deceased person is receptive to guidance and assistance for completing the journey through Bardo. The ceremony of Sukhavati is offered for this reason.
Traditionally, the body of the deceased remains undisturbed for three days. During this time people are encouraged to meditate in the room with the body. After three days, the body is cremated. Also, a small shrine is created with a photo of the deceased along with flowers, incense, and candles. The shrine is left up for 49 days. After that period, a 2nd ceremony is held and includes these elements:
- a brief meditation of ten minutes;
- explanation of the Buddhist view of life and death;
- invitation for individuals to speak about the deceased;
- a eulogy is offered;
- reading of the Sukhavati chant;
- burning of the photo.
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Add some chaos to your life. A certain amount is healthy. It stimulates growth and change and passion and excitement. - Mark Manson
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Point directly at the human mind, see its nature, and become Buddha. - Bodhidharma
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Here is some sound advice on the right attitude for doing a yoga practice. It comes from Sadashiv Nimbalkar, author of Yoga For Health and Peace:
"It is best to have the body at rest and the mind at peace and cheerful when one starts yoga. In the absence of such a state, it is advisable to lie in Shavasana or sit in any of the meditation postures till the body and mind are refreshed and quieted and only then do one's recommended yoga."
His advice is important to hear and apply because too often we're too hard on ourselves. Already exhausted or stressed, we say "now I have to do my yoga practice." Consider the wisdom of delaying the actual practice by preceeding it with a nice quiet shavasana. Then proceed!
"It is best to have the body at rest and the mind at peace and cheerful when one starts yoga. In the absence of such a state, it is advisable to lie in Shavasana or sit in any of the meditation postures till the body and mind are refreshed and quieted and only then do one's recommended yoga."
His advice is important to hear and apply because too often we're too hard on ourselves. Already exhausted or stressed, we say "now I have to do my yoga practice." Consider the wisdom of delaying the actual practice by preceeding it with a nice quiet shavasana. Then proceed!
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A local Starbucks in Tulsa, located near a popular dog park, offers a puppicino when you come in with your dog. The puppicino is whipped cream in a cup. As you can see from this photo taken by my friend Jodi Malone Howe. Her dog companions are Boone and Metro.
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The basic problem, actually, is how to get rid of the idea
that we're going to get rid of our problems. Only then
can we relate directly with the real issues of our life.
- Bernie Glassman
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With your mind intent on me, Arjuna, discipline
yourself with the practice of Yoga. - Bhagavad Gita 7:1
Frequently, news stories appear indicating that more and more people are practicing yoga. That is misleading and incorrect information. More and more people are practicing poses (asanas) not the Yoga (upper case) of the the Gita which is spiritual pursuit, growth and evolution. A yogi is a person who adheres to a spiritual philosophy of life designed to create space for movement from the lower self to the higher self and from darkness to light.
Making this transition means placing some of our focus inwardly. Most of our time is consumed by the outward: getting an educating, establishing a career, marriage, children, etc. While that is appropriate, this verse in the Gita is a reminder to reserve some of our time and effort toward internal growth. We need to accept the responsibility to use our mind not only for external and worldly success but to to accomplish the internal work which will result in an enlightened life. According to Krishna, these are the three steps toward enlightenment:
#1) There must be intent. Intentions guide actions. Spiritual expansion requires intention, a commitment to make this happen. Find a spiritual path and immerse yourself in it by reading the texts, studying with teachers, intentionally being in the company of spiritual friends.
#2) There must be discipline. Spiritual growth cannot be accomplished in a careless, disorganized and erratic way. A regular daily pattern must be established and maintained. Consistency is vital. The bridge between intention and accomplishment is discipline.
#3) There must be practice. Spiritual evolution requires both learning and application. Yoga teachers often remind their students to "take your yoga off the mat". That means applying the lessons of Yoga into relationships, into places of work and into all of life. Similarly, Christians are often reminded to "practice what you preach."
(please feel free to re-post and/or link to your social media)
yourself with the practice of Yoga. - Bhagavad Gita 7:1
Frequently, news stories appear indicating that more and more people are practicing yoga. That is misleading and incorrect information. More and more people are practicing poses (asanas) not the Yoga (upper case) of the the Gita which is spiritual pursuit, growth and evolution. A yogi is a person who adheres to a spiritual philosophy of life designed to create space for movement from the lower self to the higher self and from darkness to light.
Making this transition means placing some of our focus inwardly. Most of our time is consumed by the outward: getting an educating, establishing a career, marriage, children, etc. While that is appropriate, this verse in the Gita is a reminder to reserve some of our time and effort toward internal growth. We need to accept the responsibility to use our mind not only for external and worldly success but to to accomplish the internal work which will result in an enlightened life. According to Krishna, these are the three steps toward enlightenment:
#1) There must be intent. Intentions guide actions. Spiritual expansion requires intention, a commitment to make this happen. Find a spiritual path and immerse yourself in it by reading the texts, studying with teachers, intentionally being in the company of spiritual friends.
#2) There must be discipline. Spiritual growth cannot be accomplished in a careless, disorganized and erratic way. A regular daily pattern must be established and maintained. Consistency is vital. The bridge between intention and accomplishment is discipline.
#3) There must be practice. Spiritual evolution requires both learning and application. Yoga teachers often remind their students to "take your yoga off the mat". That means applying the lessons of Yoga into relationships, into places of work and into all of life. Similarly, Christians are often reminded to "practice what you preach."
(please feel free to re-post and/or link to your social media)
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Speak and act
in ways which
make other people
come alive!
- Victor M. Parachin
in ways which
make other people
come alive!
- Victor M. Parachin
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Gesshin Greenwood, author of several books on Buddhism, spent several years living in a Japanese Zen monastery. There she learned how ordinary tasks of housekeeping and cleaning are, in fact, times of meditation. She explains: "Three of those years I spent living and working in a convent called Aichi Nisodo, sharing a room with five Japanese women. We spent all day cooking, cleaning, sewing, and performing ceremonies."
Greenwood learned that meditation and routine chores are seamless. Here are some of her insights:
1. In the monastery cleaning is an act of meditation and a religious art. " In the convent where I trained there were at least five different cleaning rags, each with its own unique function. The zokin was only to be used on the floor, whereas the jokin, combining the character for “pure” and “cloth” was reserved for cleaning sacred spaces such as the alter. A fukin (pronounced FOO-kin) was used for drying hands. Mixing up any of these cloths at any time was blasphemy."
2. Neatness and mindfulness belong together. " I remember one day hanging some tea towels (chakin, another kind of towel) in a haphazard, crooked way and having a senior nun yell at me. “This is zazen!” she screamed, pointing at the crooked towels (zazen, of course refers to Zen meditation). “You came to Japan to study zazen but you don’t realize that these towels are zazen!”
3. Inanimate objects have Buddha nature because they are teachers. "For millenia, Zen practitioners have debated whether objects have buddha nature, the ability to attain enlightenment. As the scholar Fabio Rambelli points out, the Tendai and Shingon schools of Japanese Buddhism argued that non-sentient objects such as nature, the environment, and inanimate objects 'exert a salvic influence over sentient beings.' This understanding that inanimate objects hold salvic power spread to Zen and other forms of Japanese Buddhism."
4. Objects are not mere objects. The Zen Buddhist approach is to treat all "things" with respect. Greenwood cites an example from Marie Kondo, a Japanese minimalist expert who is featured on a Netflix documentary (Tidying Up With Marie Kondo) " She approaches cleaning with the basic understanding that “objects” are more than objects. In the Netflix show, she often has families kneel on the floor and “ask” the house for “permission” or “cooperation” before they clean. She encourages people to say “thank you” to clothes as they fold. Over and over, she treats inanimate objects as living things, speaking to them and communicating with them, and encouraging us all to do the same.
Greenwood learned that meditation and routine chores are seamless. Here are some of her insights:
1. In the monastery cleaning is an act of meditation and a religious art. " In the convent where I trained there were at least five different cleaning rags, each with its own unique function. The zokin was only to be used on the floor, whereas the jokin, combining the character for “pure” and “cloth” was reserved for cleaning sacred spaces such as the alter. A fukin (pronounced FOO-kin) was used for drying hands. Mixing up any of these cloths at any time was blasphemy."
2. Neatness and mindfulness belong together. " I remember one day hanging some tea towels (chakin, another kind of towel) in a haphazard, crooked way and having a senior nun yell at me. “This is zazen!” she screamed, pointing at the crooked towels (zazen, of course refers to Zen meditation). “You came to Japan to study zazen but you don’t realize that these towels are zazen!”
3. Inanimate objects have Buddha nature because they are teachers. "For millenia, Zen practitioners have debated whether objects have buddha nature, the ability to attain enlightenment. As the scholar Fabio Rambelli points out, the Tendai and Shingon schools of Japanese Buddhism argued that non-sentient objects such as nature, the environment, and inanimate objects 'exert a salvic influence over sentient beings.' This understanding that inanimate objects hold salvic power spread to Zen and other forms of Japanese Buddhism."
4. Objects are not mere objects. The Zen Buddhist approach is to treat all "things" with respect. Greenwood cites an example from Marie Kondo, a Japanese minimalist expert who is featured on a Netflix documentary (Tidying Up With Marie Kondo) " She approaches cleaning with the basic understanding that “objects” are more than objects. In the Netflix show, she often has families kneel on the floor and “ask” the house for “permission” or “cooperation” before they clean. She encourages people to say “thank you” to clothes as they fold. Over and over, she treats inanimate objects as living things, speaking to them and communicating with them, and encouraging us all to do the same.