Restoring Our Connections with the World

Science is one method …

Science is one method of understanding the world around us. Contrary to popular understanding, toting a conclusion to the exclusion of all other possibilities is not part of science; though it has become such in the politicized version of science. Indeed, science is about observation; creating a hypothesis based on observation in order to enhance our understanding; collecting evidence in support of, or in contradiction to this hypothesis; and/or testing the hypothesis through reproducible experimentation.

With regard to Evolution, the operative wording is “theory of”. As soon as one dismisses other theories you have stepped outside of the realm of science. Similarly with Climate Change. It is a rationale hypothesis that man’s industrial activities are at least partly responsible for climate change. But evidence also supports the idea that there are natural tendencies involved as well.

Proper science will always be inviting to new evidence and new theories. Science is an open platform for investigation and hypothesizing. Passionate attitudes about truth, are merely tools for commercial and political purposes.

Stop Shooting Arrows – by Thanissaro Bhikku

by Thanissaro Bhikku

Awakin.org

The Buddha compares pain with being shot by arrows. Physical pain is like being shot with one arrow, but then on top of that you shoot yourself with another arrow, the anguish you build up around the pain, is totally optional. When you’ve got a body, there are going to be pains. Even the Buddha had physical pains after his Awakening, but the difference is that he knew how not to shoot himself with those unnecessary second, third, fourth, and fifth arrows. And as it turns out, those are the ones that really hurt. Those are the ones causing the problems.

But you can’t just go marching in and say to yourself, “Okay, you! Out! Stop! Stop shooting arrows!” You’ve got to learn to see where the dividing line is between the physical pain and the mental pain. You do that by experimenting with the breath, experimenting with the labels you put on the pain, asking yourself questions about the pain — and sometimes the strange questions are the ones that ferret out the strange attitudes you’ve built up around the pain. For instance, you can ask, “What shape does the pain have?” It sounds like a strange question, but when you pursue it you find that your imagination has actually given the pain a shape. What happens when you don’t give it a shape? How does the pain move around? Is it moving around on its own or is it moving around because you’re pushing it around? These are things you have to learn through experiment. It’s only through experimentation that things begin to divide out on their own. In other words if you go in with preconceived notions, “The dividing line has to be here, or there,” it turns out that that’s not the case at all. You’re forcing your ignorance onto the pain which, of course, just makes it worse.

So you’ve got to learn how to experiment. How do changes in the breathing change the pain? How do changes in your concept of the pain change the pain? How about changes in your concept of how the mind relates to the body: Is the mind in the body? Is the body in the mind? Where in the body is the mind? These may seem like strange questions, but you begin to realize that the mind on an unarticulated level actually does think in those terms. And a lot of our basic assumptions of where the center of our awareness is, where the pain is in relation to that center, and how it affects that center: These play an important role in how we experience the pain and how we make ourselves suffer unnecessarily from it. So you have to experiment and test things.

Self-Acceptance – By Rev. Marcy Ellen

By Rev. Marcy Ellenself_acceptance_loveOMTimes

Accepting one’s self fully is the first step in creating a New World that is steeped in love verses fear. The problem, although we may perceive it to be “out there” in the external world, really lies within each of us. Whenever we act out from the ego in anger or frustration the source of that anger or frustration is merely the result of our own self-denial. When we do not accept portions of ourselves because we don’t see them or because we don’t want to see them, then we do not have full self-acceptance which means we cannot love ourselves fully.

The physical world is a mirror. When you see and call attention to the faults in other people the reason that these faults seem obvious to you in the first place is because the universe is reflecting back to you a part of yourself that you refuse to see and therefore cannot accept. It does this because nature’s first order of business is evolution. In order for you to evolve spiritually or any other way you must first recognize the things that need evolving.

If you are judgemental, for example, but you do not recognize that flaw in yourself then the universe will reflect that quality back to you through other people. You will begin to see that quality highlighted in others until you have a self-reflecting “ah-ha” moment (as Oprah calls it) and realize, “whoa, wait a second. Maybe I’m judgemental.” When you have this “ah-ha” moment a few things immediately begin to happen. One is that now you have begun the process of accepting a part of yourself that you have been denying for some time so you are taking one more step towards being whole. The second is that once you accept this quality in yourself your awareness alone begins to transform this quality. You don’t have to DO anything to change. Evolution is always happening. You just have to be AWARE so that you can ALLOW it to happen through you. The third thing is that with self-acceptance comes self-love which is so important. If we do not have 100% self-love then we cannot extend 100% love outwardly to others in the world.

Think of self-love as the oxygen mask that pops out of the overhead compartment in an airplane when oxygen levels are dangerously low. Having self-love is akin to putting your oxygen mask on first before you assist others with theirs. Once you are fully receiving the amount of oxygen required for your health and survival then you are in a good place to assist others. If you run around trying to help others before putting your own mask on, not only will you NOT be any help to others but you will have created a situation that is detrimental to yourself as well.When you accept only certain things about yourself, then you cannot love yourself fully. If you only accept 50% of yourself but the other 50% you just don’t want to see or accept it would be like having an oxygen mask with an obstruction in the middle of the breathing tube. If you have the mask on but you are only receiving 50% of the available oxygen you may be more useful than someone who has no oxygen mask, but imagine how much more help you could give if you were breathing in 100% of the oxygen supply.When we accept ourselves fully then we are giving ourselves 100% of our love. We are breathing in all of the available oxygen. Now we can be confident that our abilities to share love with others will never be compromised. Everything must begin within us. When we fully love and accept ourselves, what we find is an outcome full of love and acceptance of those around us.

Your outside world is a reflection of your inside world. If you don’t like the reflection, change the person standing in front of the mirror. In order to ALLOW change to happen you must first ACCEPT all the parts that need changing. Then evolution will naturally happen through you.

Rev. Marcy Ellen is a spiritual channel, Reiki Master, radio host, and an author with a Master of Divinity Degree from the University of Metaphysical Sciences. She and her two children reside in Colorado. www.revmarcyellen.com 

Chidananda Mantra

Chidananda roopah shivoham shivoham

Manobuddhi ahamkara chita ni naham
Nachashotre jiv-hey nachaghrana netre
Nacha vioma bhoomir na tejoe na vayu

Chidananda roopah shivoham shivoham

Nachaprana saugno na vã puncha vayu
Navah sapto dhatoo navaa puncha koshah
Na waak pani paadam nachapasta paayu

Chidananda roopah shivoham shivoham

Na me dvãsha rago na me lobha mo-hoe
Mado naiva me naiva matsarya bhava
Na dharmo na chartoe na kaamo na Moksha

Chidananda roopah shivoham shivoham

Na punyam na paapam na saukyum na dhukham
Na mantro na tirtham name daa na yug na ha
Aham bhoja namnaiva bhojyam na bhokta

Chidananda roopah shivoham shivoham

Na mrootyur na shanka na me jaati bheda
Pita naiva me naiva maata na janma
Na bandhur na mitram gurunaiva shishya

Chidananda roopah shivoham shivoham

Aham nirvekalpo nirakaara roopo
Vibureviapya sarvatra sarvendriyani
Sadame samatvah na muktir na bandha

Chidananda roopah shivoham shivoham

English

I am eternal bliss, I am Shiva.

I am not the mind, intellect, ego, or re-consciousness. (chitta)
I am not the ears, tongue, nose or eyes.(the five senses)
I am not space, earth, fire or wind.

I am eternal bliss, I am Shiva.

I am not breathing (Prana) power, (Vayus).
the seven metals,  nor the five coverings(Pancha kosha)
I am not speech, hands, feet nor the rectum.

I am eternal bliss, I am Shiva.

I am not envy, anger, nor craving, nor desires (kama), nor attraction.
I am not arrogance nor pride nor religion,
nor duty(dharma) health, lust nor liberation(moksha).

I am eternal bliss, I am Shiva.

I am not virtue, vice, sin, joy nor sorrow.
I am not mantra, pilgrimage, offering, nor ritual fire.
I am not food, the eating, nor the one who eats.

I am eternal bliss, I am Shiva.

I am not death, doubt, nor discrimination of cast.
I am not father, mother or birth.
I am not brother, nor friend, nor guru, nor aspirant.

I am eternal bliss, I am Shiva.

I am beyond concept, beyond form.
I am all-pervading in all the senses.
I see equality in all things, I am neither liberated nor in bondage.

I am eternal bliss, I am Shiva.

Kōan of the Rose Garden

Passively feeling the scent of the clouded rose garden – penetrated by rays of the morning sun, piercing the dowry of “once was.”
Innocuous to the tumultuous wake of the tempest stirring the air in the realms of “being” and “becoming;” as having struck the heart of the standing armies with a clipped nail of the smallest left finger, they cry-out with gentle moans of understanding – feigning the cooing dove having left the garden for a sheltering tree.
This is the tightened drum,
… and the beating of the tightened drum,
… and the singing of the beating of the tightened drum,
… and the echoing of the singing of the beating of the tightened drum,
… and the silence between the echoing of the singing of the beating of the tightened drum,

As the loins ache for birthing flesh of clinging bereavement on this pregnant occasion, there is a pause to reflect upon the garden of roses; upon the olive tree once stood, with the scent that felt of perfect calm before the eye of the storm… the tempest… tempting to defile the illusions of a great battle as this world is created.
… in the silence between the echoing.
… in the echoing of the singing.
… in the singing of the beating.
… in the beating.
… of the drum.
… and the drum is tight.
The drum bowl of olive wood and the human skin stretched – just birthed – sounding by way of its emptiness.

The tempting, the temptation, the clinging of flesh to a sensationalized spirit of “once was” as the dowry is spent and the child has died.

Sit in the rose garden in tranquil abiding and beat the drum, as the ticking of time means to frolic with the dove’s flight; and know that the illusion is the bereaved faces for “never was” and the symbolic rose is loves enduring shelter.

Understand, and make peace with its thorns. Appreciate the sensuality of its blossoms – the silky softness of the petals, moistened with mourning’s dew drops; euphoric perfume, its redness as lips in passion of the approaching tenderness. ‘Tis not human; but is made of the same stuff.

by Cimi Skywalker
13 May 2013

unconditional love

Do we suck the marrow from life in the fear of something …
losing something… losing what?

… a memory, a recollection
… of a life half lived, … of a death half died?

We put compassion upon the pedestal of righteousness.


 

Compassion, as a great force, to reckon with the apathy we feel for another’s misfortune, another’s sorrow, pain, suffering. All good Buddhists know compassion to be one of the highest percepts. Yet, perhaps it is essential to understand the base teaching before moving on.

It is easy to submit to cultural pressures and believe that to show compassion is to demonstrate sentiment or take affectionate action in an attempt to lessen one’s hurt. There is immediate reward for such belief, because the altruistic intentions are unmistakable.

None-the-less, in the Sutras, through parody & illustration, it is taught that we may simultaneously show gratitude, and admonish our parents, teachers, and sovereigns, for the sake of upholding the great Dharma; for in the great scheme of things, it is a fools errand to act within this lifetime as if it is the final opportunity to expound a teaching, or for oneself to attain enlightenment.

We are but tiny ants on an elephants back, yet, as small as we seem, crawling to those tender places, we may still manage to irritate an elephant. Yet, once sat upon, we will have to be patient for our next incarnation.


 

Can we die with compassion, or do we finally let loose what we hold so dear.
Is compassion merely food for the ego – an ego, no less, of the living?

We value life as if, to lose it. is to lose something. Is the loss of ours a gain for others. or do we all lose by the loss, as if an invisible thread passes through the lives of everyone and we feel the breaking of that thread – a tugging, a breaking-away – every moment a life ends? How can we suture the rip in our soul? How can we strengthen this thread so that no death leaves it frayed?


 

The grossest form of attachment is the love which remains attached to a thirst which satisfies but our own conceit. Only in sluing the very body we hold so dear can we realize an unconditional love within which there is the realization that the body has no substance; and death of the body is not death of the unconditional love; because the significance of attachment IS conditionality. So whilst  the body remains, unconditionality may only be approximated or approached.

Perhaps … imagine thus, and imagine unconditional love as a co-requisite for immortality.

fabric of space and time

The fabric of space and time
has lent me a thread to find

It is of a Vedic weave
but of a nature
… one can not cleave

Within the lower hem
is hidden a precious gem

But search the garment down and ’round
… for riches of material greed
… is nowhere found

Yet in the search we gain
the wisdom right-as-rain

Bright as the morning sun
sparkling dewy glean

Clinging upon the blossom
of this embroidered scene

Messiah’s Morphine

Determination pierces the hollow reluctance of the devotee, knowing that the Master’s teachings are pointed in their delivery – the needle of the morphine filled syringe.

Beckoned by a word; allowing the turtle – looking into the pool from his hollow log – to know his reflection as “truth corrupted.”

The jab is painless for the landscape of scars across the forearm. Mesmerized through simultaneously viewing desolation across the killing fields and the envious corpuscles veining to a purposeful community of organs governing our sensationalized clinging to materialistic values.

The escape is such a contemptible euphoria that heavenly bliss reclines upon the pillowed sofa in such an angelic fashion so as to claim the definition of everything worth living. The company I keep – the Messiah – has healed my every illness.

On Service – by Rachel Naomi Remen

On Service

If helping is an experience of strength, fixing is an experience of mastery and expertise. Service, on the other hand, is an experience of mystery, surrender and awe. A fixer has the illusion of being causal. A server knows that he or she is being used and has a willingness to be used in the service of something greater, something essentially unknown. Fixing and helping are very personal; they are very particular, concrete and specific. We fix and help many different things in our lifetimes, but when we serve we are always serving the same thing. Everyone who has ever served through the history of time serves the same thing. We are servers of the wholeness and mystery in life.

The bottom line, of course, is that we can fix without serving. And we can help without serving. And we can serve without fixing or helping. I think I would go so far as to say that fixing and helping may often be the work of the ego, and service the work of the soul. They may look similar if you’re watching from the outside, but the inner experience is different. The outcome is often different, too.

Our service serves us as well as others. That which uses us strengthens us. Over time, fixing and helping are draining, depleting. Over time we burn out. Service is renewing. When we serve, our work itself will sustain us.

Service rests on the basic premise that the nature of life is sacred, that life is a holy mystery which has an unknown purpose. When we serve, we know that we belong to life and to that purpose. Fundamentally, helping, fixing and service are ways of seeing life. When you help you see life as weak, when you fix, you see life as broken. When you serve, you see life as whole. From the perspective of service, we are all connected: All suffering is like my suffering and all joy is like my joy. The impulse to serve emerges naturally and inevitably from this way of seeing.

Lastly, fixing and helping are the basis of curing, but not of healing. In 40 years of chronic illness I have been helped by many people and fixed by a great many others who did not recognize my wholeness. All that fixing and helping left me wounded in some important and fundamental ways. Only service heals.

Dr. Rachel Naomi Remen on Service, adapted from a talk published in the Noetic Sciences Review

The Farmer’s Fortune (Zen Parable)

Once upon a time there was an old farmer who had worked his crops for many years. One day his horse ran away. Upon hearing the news, his neighbours came to visit. “Such bad luck,” they said sympathetically.

“Maybe,” the farmer replied.

The next morning the horse returned, bringing with it three other wild horses. “How wonderful,” the neighbours exclaimed.

“Maybe,” replied the old man.

The following day, his son tried to ride one of the untamed horses, was thrown, and broke his leg. The neighbours again came to offer their sympathy on his misfortune.

“Maybe,” answered the farmer.

The day after, military officials came to the village to draft young men into the army. Seeing that the son’s leg was broken, they passed him by. The neighbours congratulated the farmer on how well things had turned out.

“Maybe,” said the farmer.

–Zen Parable