For details on the upcoming conference of the
International Association for Shin Buddhist Studies,
visit the Institute for Buddhist Studies web site
( see: http://www.shin-ibs.edu/IASBS2003.htm ).

On-site registration at the conference will be available.
However, reservation should be confirmed by this Friday,
August 15th, to reserve a place at the dinner held the
first evening, on Friday, September 12th.

in gassho,

Robert

I recently finished the book Coffinman by Shinmon Aoki,
an account of the time he spent preparing bodies for
burial and insights into Jodo Shinshu that work brought
him.

I first learned about this book from a review at the
Living Dharma web site written by Reverend Patti Nakai
of the Chicago Buddhist Temple.

http://www.livingdharma.org/Living.Dharma.Articles/OnenessOfLifeDeath-P.Nakai.ht\
ml

There is a link on that page to information on ordering
the book.

in gassho,

Robert

The New York Buddhist Church, a Jodo Shinshu Temple is holding a
convention on August 29-30. For more information please check the
link: http://www.newyorkbuddhistchurch.org/events/eblconvention.html

The New York Buddhist Church is a member church of the Hongwanji
temple headquartered in Kyoto.

the September update to the Buddhist bibliography is now online at :
http://www.cyberdistributeur.com/buddbib.html

while the Buddhist directory is at :
http://www.cyberdistributeur.com/buddlinks.html

if you know of a Buddhist web site which is not listed yet, please do
not hesitate to write to me with the url of the Buddhist website you
wish to see listed, thanks !


Happy reading !

Roger Garin-Michaud
from Saint-Priest near Lyon, France
http://www.cyberdistributeur.com
more information at :
http://www.cyberdistributeur.com/English1.html
to subscribe/unsubscribe to any of our mailing lists :
http://www.cyberdistributeur.com/feedback.htm

From http://www.shin-ibs.edu/news1.htm a page of the
Institute of Buddhist Studies (IBS).

   ``The Open Research Center of Ryukoku University will host an
   international conference on "Buddhism and the Environment" at
   the UC Berkeley campus from 1:00 to 9:00 PM on September 14,
   2003. Persons interested in attending the conference should
   contact IBS for further information.''

The flyer available at the IBS web site states this conference is
free and open to the public.  The conference will be held at the
Alumni House on the UC Berkeley campus.

Sex, Marriage, Family, and Buddhism*

   *Everything you wanted to know, but were afraid to ask . . .

   Speaker: Rev. Patti Nakai
            Chicago Higashi Honganji Temple

        Looking for answers?  So are we!
     Come see how Buddhism applies to your life.

      Date: Saturday, September 20, 2003
            10:00am to 3:30pm

     Place: Berkeley Higashi Honganji Temple
            1524 Oregon Street
            Berkeley, CA  94703

      Cost: $10 in advance
            $20 at the door
            (lunch included)

       Please send your early registration to the temple,
       Attention: Dobo Retreat

     For more information, call Ken Yamada (510) 526-5535,
          or e-mail ken_yamada@...

Hello everyone, my name is Jeff Brooks.  I am new to your list.  I have been
a contemplative in a Buddhist and Yoga context for 30 years.  During that
period, poetry has been one of my main modes of expression.

In an effort to both give myself a venue of expression, as well as to provide
one for the benefit of all who wish to participate, I recently started a
Yahoo group that is dedicated to contemporary ecstatic and contemplative poetry.

This group is called the Hollow_Reed, and here is the necessary contact info:

Group name:              Hollow_Reed
Group home page:      http://groups.yahoo.com/group/Hollow_Reed
Group email address: Hollow_Reed@yahoogroups.com
To subscribe:            Hollow_Reed-subscribe@yahoogroups.com

I have appended to this post a poem as my introduction piece for that list.

Best regards to all,

Jeff Brooks, moderator
Hollow_Reed


Everything in Nothingness

When you have become everything
what is that fragment
of a moment we call
a lifetime?

The dust of my bones
blanket the planet
from tens of thousands
of lifetimes,
and you say I am not
one of your people
because this body
carries the blood
of the conqueror.

How do you know
that on some good day
to die, your cavalry
bullet did not pierce
my war-shirt, and
my blood did not soak
into the red, red earth

When you are all of space
what is that speck of dust
called a human body?
What is that cluster
of particles we call
clan, race, gender, species,
self
Buddha... God?

I have felt the fullness
of man inside of me
and given birth, and death.

My skin has blistered
in the fire of the stake,
and I have laid in heaps
of bodies in large pits
under fresh snow.

The greed of humans
knows no end,
but when the layers
of my grasping self
fell away, then
I became everything
and nothing.

           -- Jeff Brooks --
               © 2003

Do,s anyone know about Buddhists churches in
Tennessee.Thank you.

> Do,s anyone know about Buddhists churches in
> Tennessee.Thank you.

No.  There aren't any in Kentucky either!  Where in Tennessee are you?

Peter (Shaku Kyobo)

Dear Moderator

There is a link on the links page with the following heading:"Cao
Dai:Religion of Many" that is a link to a porn site! Can you please
have this removed? Thank you!

The Canadian Tibetan Association of Ontario (CTAO) is happy to
announce His Holiness the 14th Dalai Lama of Tibet will confer the
Kalachakra Initiation for World Peace from April 25th to May 5th 2004
in Toronto. Stay informed by subscribing to the official announcement
list hosted at http://topica.com/lists/kalachakra2004 by emailing
kalachakra2004-subscribe@.... Visit http://kalachakra2004.com
for more information.

"The bird has its nest, and the dog has its den,
but the soul of man has no place to rest."

Hello my name is Jeff Brooks and I am relatively new to your list.  Quite a
few people have asked me to explain who I am and how I have arrived at my
understanding of meditation, the absorption states they produce, and the various
charisms that accompany those states.  I have posted this rather lengthy history
and description of my contemplative experience for the members of this list
to examine in the hope that it will shed some light on your own experiences, as
well as to answer some basic questions about my personal journey.  You will
see that I have had many influences.  Please excuse my rather long story.

I should really begin with the proto-contemplative part of my life.  That is
my dream world.  As a child I had a very rich and lucid dream world that I
enjoyed pretty much everyday.  And, therefore it should not be surprising that
my
earliest memory is of a lucid dream I had in my crib at about 18 months of age
.

One of the common themes in my lucid dream-space was annihilation in a flash
of white light.  At the time I associated those dreams with the Cold War and
the nuclear threat.  When I was an adolescent I began to have what appeared to
be a shift in those lucid dreams, in which I would not notice the passage into
sleep.  At that time I began to have either paralysis dreams, engulfment by a
terrifying blackness, or I would find myself falling or whirling madly across
the landscape.

At the time these dreams were very frequent and they worried me.  I now
realize that they were proto-out-of-body experiences, but there was no
conversation
in my world about out-of-body experiences, so at the time I had no idea
out-of-body experiences were even possible.

At about the age of 20 I began journaling my dream-world which I still do
today.  I am certain that this journaling practice contributed to an increasing
awareness of my dream state, and thus being at least a partial cause to my
out-of-body experiences.

That same year I happened to visit an old woman who had at one time been a
boarder in my mother's house.  Since that year she spent with us, in 1959, she
became my surrogate grandmother.  She happened to be health conscious and an
amateur homeopath as well.  It was her rather unique lifestyle and subsequent
health, dedication to a spiritual life, and positive outlook that inspired me to
follow in her footsteps.

In conversation with her that year I happened to tell her I thought I was
going crazy because of the frequent "weird" dreams I was having.

After I described some of them to her, she said, "Oh dear.  You are just
having out-of-body experiences."

She then explained to me the process of the out-of-body experience, and, as
far fetched as it may sound, she revealed to me that she was a crypto-Coptic
Christian who had been initiated into out-of-body travel in the 30s by an
Egyptian immigrant.  She then initiated me also into the same tradition.  Over
the
next few months she instructed me in out-of-body practices, and in about 3
months I had mastered the experience to the point I could leave my body at will,
and I did so several times a day.  I found I could fly any where and any when I
wanted to.  That included different planets and solar systems as well.

That same year I attended a Silva Mind Control workshop and a year later I
attended the advanced Silva Mind Control course taught by Jose Silva himself.
For me, Silva Mind Control filled in some of the gaps in the Cotpic out-of-body
work I was doing with Francis.  In 1973 I also began a twice a day meditation
practice, that I am sure empowered me to accomplish the mastery I achieved in
out-of-body travel so quickly.

Now that 30 years have past, my daily meditation practice has become Three
one to two hour sessions a day.  And, as a product of that practice I have been
experiencing a series of subjective experiences that I have not been able to
find anyone to explain with satisfaction.  I have however found a reasonable
correlation in the literature of the Pali canon and various Hindu scriptures.
These subjective experiences have produced regular ecstatic experiences, that
conform to some of the descriptions in these various Yoga and Buddhist
treatises.

In addition to studying Coptic out-of-body techniques, as well as the mind
penetration techniques of Silva Mind Control, in 1973 I also began a study of
dharma, and I began a daily meditation practice.  For the first few years my
practice was primarily in the tradition of Advaita Vedanta.

A year and a half later I was introduced to the practice of Vipassana in a
ten day retreat lead by Robert Hover, who was a student of the Burmese teacher
Sayagi U Ba Khin, and a peer of SN Goenka. I have attended about 15 ten day
meditation retreats, and about 45 three to five day retreats from a number of
excellent teachers in various traditions. Recently I have also attended two 28
day retreats, and I spent 90 days in a Kundalini yoga ashram in 1974.

I have had a twice daily meditation practice for almost the whole of the
intervening 30 years. The contemplative traditions that I have practiced have
been
primarily Advaita Vedanta and Theravadan Buddhist, in spite of my early
initiation into Egyptian mysticism. I have recently found an excellent
complement
to these traditions in Mahamudra and Dzogchen for which I have received the
various transmissions and empowerments at several 10 and 28 day retreats.

The decades of daily meditation practice have produced a series of symptoms,
or charisms, as they are called in Christian mysticism.  The symptoms that I
am experiencing in meditation are: within a few minutes of engaging myself in
the observation of the breath, my mind begins to settle to stillness.  I
understand this state is called shamata in Buddhism.

This stillness is stable and unmoved by sensory or mental state variations.
I have found this state consistent with the equanimity discussed in the Pali
canon.

During my meditation practice, my awareness expands, and my concentration
becomes more focused.  A kind of energy builds gently along my spine, as my
meditation deepens.  This "energy" seems to correspond to the descriptions I
have
read about kundalini.

Soon after the calm is established I bring my awareness to the tactile field.
  A series of sensations follow soon after. Typically the sensations I have -
other than full body awareness of the surface of my body and the internal
organ functions, muscles, circulatory system and connective tissue - are
primarily
a general full-body vibrator sensation, which is often concentrated in my
hands, chest, throat, forehead and top of the head.  With the noteworthy
exception of the phenomena in the hands, I have found these sensations are
coincident
with the four upper chakras in the chakra system of the Yogas.  And, I have
found the generalized full-body vibratory sensation is consistent with the
concept of an aura, or a "magnetic" field around the body.

These vibratory sensations become the most dominant tactile sensations and
soon overwhelm my physical awareness domain.  Once the tactile field is resonant
with "energy" or sensation, I bring my awareness domain to the sense of
hearing.  I typically have a light omnidirectional ringing in my ears at all
times
as an apparent consequence of my daily practice, but when I am in meditation,
and I bring my awareness to the ringing, it becomes very loud.  This ringing
is often sufficiently intense as to be nearly deafening. The sound often goes
through a series of frequency changes from a cicada-like chirping, to ringing,
to a roaring, like rain, or a water fall, or perhaps the ocean at a distance.

I have found that there is often a very gentle bobbing of my head and a
gentle swaying of my torso to accompany the above sensations. The bobbing and
swaying seems purely autonomic, and appears to be an elastic response in the
frame
of the body caused by blood pulsing in my legs, torso and neck without the
counter balancing effect of muscles, which have become relaxed due to
meditation,
and therefore don't hold the neck and torso in check.

Often shock waves like a deep shiver also run up my spine at intermittent
intervals, at which time my fingers and lips may twitch and my torso becomes
very
erect  This sudden increase in energy often causes the period of the
oscillations of my torso and neck to become more rapid in the same way a guitar
string
oscillates more rapidly if drawn taught. In company with the shock waves is
usually a sensation of intense ecstasy, which culminates in a sense of
luminosity. I have found this has been described as the classic kundalini
phenomena in
the yoga literature.

Since I practiced Vipassana meditation in the tradition of Sayagi U Ba Khin,
I was introduced to contemplative practice in various forms of body scanning
in the tactile field. Over the years I have modified my meditation practice as
a consequence of experience, deepening concentration and broadening awareness.
I've found that scanning is no longer necessary for me.  I now follow the
full practice set that is described in the Satipatthana Sutta, which supersedes
the classic Vipassana practice regimen.

I have found body scanning, like any other concentration technique, seems to
serve the primary purpose of occupying the mind until it comes to rest. Since
I can settle my mind fairly quickly in calm abiding (shamata), I have found I
can simply observe the tactile field as a totality. Once I'm observing the
whole of the tactile field, then this whole-body vibratory sensation soon
emerges.

Once I'm established in calm abiding through observing the tactile field, I
begin to observe the other sense fields simultaneously. I usually add the sense
field of sound next which eventually becomes, as I have said, a ringing. The
ringing is really much more a combination of sounds such as ringing, whirring,
buzzing, chirping, and a rushing sound all at the same time.

I believe the ringing in the ears is to the auditory gate, as the vibrations
are to the tactile gate. I have found through the international dialog that is
taking place on the Jhana Support Group that both of these manifestations are
classic charisms (nimitta) in their respective sense fields.

During these deep absorption states I have found the other senses have their
own manifestations of unique expression, or charisms, as well. Therefore the
charisms appear to manifest in their own unique ways in each sense gate.

In the progression of my daily sit I eventually observe all of the senses at
once. Simultaneously observing the manifestations of charisms in all of the
sense fields becomes something like witnessing a symphony of pleasant sensations
in all 7 senses.

I recently examined a translation of the Samadhanga Sutta, a chapter of the
Pali cannon that describes the absorption states (jhanas). I found it too
poetic to receive adequate direction from, but it describes how the aspirant
becomes progressively more soaked, or saturated in ecstasy in each of 8
successive
absorption states (jhanas/samadhis/dhyanas). In interpreting this sutta, it
seems that ecstasy (jhana) is the manifestation of charisms, or the Pali term
'nimitta', in its various unique forms in the sense fields. My conclusion is, I
have experienced all of the absorption states (jhanas/samadhis/dhyanas). And,
since equanimity is the underlying and dominant condition of my 'mind,' and
equanimity is the telltale factor for determining the fourth and highest
material
absorption (jhana), it appears that I have arrived at and sustain the fourth
jhana on a daily basis.

From examining various chapters of the Pali canon, it seems that the
trajectory toward enlightenment is to go through these ecstatic absorption
states
(jhanas) on one's way to the subjective experiences the Buddha described as
"unification of consciousness."  These states are typified by the lucid
subjective
experience of merging with infinite time, space, consciousness and non-dualism
(neither this nor that), which are called the arupa jhanas, or non-material
absorptions.

The descriptions of spiritual ecstasy and enlightenment in the Pali canon
seem to indicate the absorption states are altered states of consciousness
through which we must pass to arrive at nibbana.  Nibbana (nirvana in Sanskrit)
is
an annihilation, or cessation, of the self in the infinite. I have found when I
just go with the surges of energy (kundalini) and other manifestations
(nimitta), then I pass through the various unification and cessation stages,
which
occur to me at random intervals, but many times each year.

To go deeper into equanimity I have found relinquishing grasping is
essential. I have found that grasping clearly hinders the progression of the
absorption
states, so relinquishing grasping is central to my practice at this time.

In fact I have found that a grasping "event" immediately precedes a mind
event, or ripple of disturbance on the otherwise quiet flow of my awareness
(equanimity). Consequently, my mindfulness practice for many years now has been
primarily focused on observing the rising and falling of grasping and aversion
in
response to the senses.  In this way I have endeavored to relinquish any hold
or obstruction on the senses.

During the deepening of my meditation I notice a progression of increasing
concentration and corresponding expanding awareness, which often causes a bit of
a shift in my focus and my breathing at discrete moments.  I have found if I
flow spontaneously with these shifts, then the various absorption states
arise.

These shifts in focus and breathing seem to precede the surges up my spine,
which can be of sufficient force as to give me the sensation as though I'm
going to be lifted off the zaffu. It does seem at times, that if the energy
rising
up my spine got anymore intense, my brain would pop out of the top of my
head. It can be a bit disconcerting at times, but that is when I have found it
is
best to practice non-grasping to even the body.

As this energy surges up my spine I undergo this series of shifts in focus,
which eventually concludes in a wall of light that impinges on my psyche to the
point of overwhelming my identity. At that moment it seems even identity must
be relinquished as well (anatta). It seems that the trajectory is to get to a
place where one doesn't cling to anything, not even to identity. It is this
experience that seems to be what the historic Buddha called cessation (nibbana).

I have been meditating 3 to 4 hours a day for several years now. Every time I
sit I enjoy some part or all of the above described sensations. I have found
that when I begin and end each day with these pleasant sensations my days and
nights are filled with charisms (nimitta), as well as pleasant thoughts and
feelings.

Everyday I fill each moment with mindful observation of these sensations, and
I attentively avoid grasping and aversion. Consequently equanimity pervades
or permeates my waking and sleep state. In fact from the moment I first become
aware of this body, until the moment that sleep overcomes this body, I am
filled with more happiness and contentment than I can recall ever having. And I
am
always filled with the sweetest sensation of love, as though I have a new
romance, but there is no object to my love.

This practice and these sensations have even pervaded my sleep state, because
I no longer seem to go unconscious when I rest at night, As I rest the body
at night I observe mindfuly the progression of my repose, which is a succession
of deepening relaxation, and lengthening or slowing breath, until there is a
flash of blackness and a timelessness in which I lose awareness of the body.
Eventually dreams arise and move one from the next throughout the night.
These dreams by the way are as lucid as the waking reality.  Eventually around 4
AM each morning I become aware of the body again.  I sit to meditate for an
hour or two before my son awakes and I begin my day.

The pervasion of my awareness into my sleep domain has also produced a kind
of shattering of my sense of reality, as well as producing a lack of dependence
on a linear time/space domain. My dreams are often so lucid as to be
indistinguishable from what we call "waking reality." Consequently, even though
I
"awake" every morning to this "reality, I frequently "awaken" to other
seamlessly
real and equally engaging realities.  But these "realities" are not in this
space/time domain. The consequence is that I cannot with conviction state that
this reality is any more real than the other realities that I encounter. I
believe this is the realization of much of the material within Advaita Vedanta
and
Mahamudra, in which the very nature of the subject-object reality is called
into question.

It is a bit disconcerting not knowing to which reality I can "rely" on, or to
which I will find myself in the next moment. This lack of reliance on a
time/space domain has produced a lack of dependence on external references. 
Thus a
great ambivalence toward the objects of the senses has arisen in me. As a
consequence I seem to have no ambition for anything in life. I have no interest
in a career. I do not care for a relationship, or to acquiring progeny. I have
no interest in acquiring anything, such as land or a home. I have no thought
toward acquiring wealth, or a retirement. I do not even care if I get sick, or
how long I live. Death could come in the next moment, and it would mean
nothing to me. And, interestingly enough, I have no fear of the dark.

Another interesting property of my life, is I can't seem to gain my balance.
I often feel ever so slightly off balance. I believe this "vertigo" is related
to the heightened awareness I have developed for my senses. One of the most
over looked senses is our sense of balance, which comes from sensors in the
inner ear.  It is this sense of balance though that is critical to our species
method of bipedal locomotion. I believe the sense of euphoria one experiences
during the ecstasies is a charism characteristic of a heightened awareness the
sense of balance. It is this, perhaps overly acute, awareness of the sense of
balance that keeps me feeling slightly off balance, almost as though I am drunk.

I am 50 years old and a single parent of two children. My spiritual practice
has been something that I have arranged in the quiet times after the children
and spouse have gone off to sleep. The spouse left long ago. My oldest has
already graduated from college, and my youngest is 6 months from leaving home
for
college. Once he has left home I plan to dedicate the whole of my energies to
my spiritual practice, the furthering of the dharma, and the teaching of
students.

I am now wanting to spend all of my time in meditation, so I seek retreat
opportunities wherever I can find them. I spend all of my vacation time at
meditation retreats, which amounts to about 60 days of retreat time each year.
My
only interest in life is maintaining these subjective experiences, and directing
others in their practice.

I originally sent this description of my subjective experiences out as a
letter to every dharma teacher, Bhikkhu and lama I could find an address for.  I
received only a few replies.  From Shinzen Young of the Vipassana Support
Institute I found out the Pali name for these experiences is 'Jhana'.  From
Leigh
Brasington I found out Satipatthana is the practice tradition within Theravadan
Buddhism that supports these experiences.  From Bhante Gunaratana of the
Bhavana Society I acquired an excellent list of suttas that support the
experience.  And, from Joseph Goldstein of Insight Meditation Society (IMS) I
learned
that it is common for their students attending the IMS three month intensive
retreat to have vertigo problems.

But, since I have found almost no one who can speak on these subjects
authoritatively I have started a Yahoo group to support people who have these
experiences.  It is a peer-level group, because I have found quite a few people,
like
myself, have had some or all of these same experiences.  And, among the
personal records on the Jhana Support Group I have found there is an authentic
commonality in our subjective experiences to warrant some generalizations.  The
Jhana Support Group forum has attracted over 180 people in a peer level
community of contemplatives who support each other in their meditation
practices.
Therefore if you are having any of the above symptoms (charisms) in your
practice
and you would like to have validation and direction, then do subscribe today.

Jhana Support Group
A support group for ecstatic contemplatives
website       http://groups.yahoo.com/group/Jhanas/
Subscribe:  Jhanas-subscribe@yahoogroups.com

Please excuse my rather long story.  I can only hope that I have been of even
a small help to a few of you.  My only wish is to benefit all beings with
every thought, word, action and resource.

May you begin each day and end each day with bliss, and may your days and
nights be filled with joy.

Jeff Brooks
November, 2003

Fascinating stuff, Jeff.  But what brings you to a list devoted to Shin
Buddhism?

Gassho
Peter (Shaku Kyobo)

A defense of Ecstatic Buddhism

Please excuse my delay in replying, I fully expected to get back on to each
and every Yahoo group that I posted my brief spiritual bio to, but I have had
over 150 email messages on most days since I post that biography a week ago.
And, I have endeavor to give each thoughtful message sent to me a personal and
thoughtful response.  Therefore, I have literally spent every moment from
roughly 6 AM, after my morning meditation, to 9 PM before my evening meditation,
reading and responding to these very thoughtful and tender responses to my
simple contemplative biography.  I do however take breaks for rest and meals, as
well as a mid-day break to lead a meditation sit with my tiny sangha here in
Tucson.

Many apologies to all of you if my message last week caused any difficulties
for anyone.  I do certainly seek not to harm, but only to benefit all beings.
I have found it is my work to validate, contextualize, authenticate through
canonical support, and to generally support the ecstatic contemplative, who are
sincere seekers, in their journey.

It is interesting to note that most of the responses have been from ecstatic
contemplatives who feel they either have had no support for their practice, or
they have been dismissed by their meditation teachers and spiritual guides
due to their various charismatic manifestations.

I regret that a few small flaws in my writing implied that there was not
ample and excellent support in many religions and traditions of the world.  And,
there is of course excellent support for the ecstatic contemplative here on
Yahoo as well.  And, no doubt that excellent support is most probably available
on this very Yahoo list.  I posted to this list because I felt it fit in a
general way within the context of meditation and the various charismatic
manifestations that can occur to some contemplatives.

Perhaps 98% of the responses I have received to my simple bio have been
positive.  And, they have come from contemplatives in almost every tradition and
religion.  Remarkably there have been a small number of misguided people who
claim to be teachers of the Buddha dhamma.  I too often find I am being accused
of "arhat practice" as though it is some kind of dirty word or misguided
practice.  My practice is "Arahant practice" as was the historic Buddha's, he
was
after all called "an Arahant, a fully enlightened being," by his students.

Arahant (Pali) practice is intent on enlightenment (nibbana, Pali).  If you
read the original Buddhist canon of literature, which is now available in
English, you may find that the historic Buddha was a Bodhisatta (Bodhisattva,
Sanskrit) who attained nibbana (nirvana, Sanskrit) and became a fully
enlightened
Arahant (arhat Sanskrit).  Therefore he taught "Arahant practice."

I have found there is a remarkable degree of misinformation prevalent within
the Buddhist community (sangha).  And, I believe its origin is in too many
Buddhist teachers who do not read the teachings of the Historic Buddha, but rely
too heavily on latter-day commentary and apocrypha for their beliefs and
practices.

The Pali Canon is reputed to be a record of the spoken word of the historic
Buddha, Sidharta Gotama, who was a native speaker of the Pali language.  The
Pali Canon is at least the oldest extant document of the words of the Buddha in
the language he spoke.  It was first written during the reign of King Ashoka
in 250 BCE.  Therefore no other canon of Buddhist literature has a better claim
of authenticity.

It may also be worth pointing out that most of the other canons of Buddhist
literature are based on first century CE Sanskrit translations of the original
Pali canon.  It is also worth noting that some of the other Buddhist canons
have additions that can only be of questionable origin, since these additions
are not in the original Pali canon.

Reading the Pali canon is an excellent way to come to understand the central
concepts of the teachings of the historic Buddha.  It is available in many
languages including English.  While the canon has a reputation for being a
weighty tome, I have found it is readable and accessible.  Much of it is even
online
at the websites listed below.

In defense of my position that Buddhism was originally an ecstatic
contemplative tradition, do consider reading the suttas that outline the
Buddha's
original discourses on meditation.  There you will find Sidharta Gotama
specifically
instructed his students in what he called the jhanas, or eight ecstatic
states of absorption.  It is these ecstatic states that I have arrived at, and
which are listed in my personal statement.

I have received a few generous offers to become someone's disciple.  It might
be worth pointing out, based on my years of practice and my subjective
experiences, that I am really not seeking guidance.  I am however interested in
developing an international ecumenical dialog on and about the ecstatic
experience
and practice.  I am also interested in developing a community of peers who
honor, respect, and validate each other's subjective experiences.  So, those who
are interested in participating as peers in that venture, then please join
the Jhana Support Group where that dialog is going on today..

Jhana Support Group
A support group for ecstatic contemplatives
website       http://groups.yahoo.com/group/Jhanas/
Subscribe:  Jhanas-subscribe@yahoogroups.com

Best regards,

Jeff Brooks


The Buddha's three discourses on meditation and the ecstatic states (jhanas)
are available in these suttas at these URLs:

   Anapanasati Sutta (MN 118)
http://www.accesstoinsight.org/canon/majjthis onea/mn118.html
   Maha-satipatthana Sutta (DN. 22)
http://www.accesstoinsight.org/canon/digha/dn22.html
   Satipatthana Sutta (MN 10)
http://www.accesstoinsight.org/canon/majjhima/mn010b.html

Do consider examining the Buddha's original teachings at the following
websites:

S O U R C E S for the Tipitaka, P A L I Canon
&&&&&&&&&&&&&&&&&&&&&&&&&&&&

ACCESS TO INSIGHT
http://www.accesstoinsight.org/canon/

The Tipitaka and other valuable Pali sources
http://www.palikanon.com/english/english_web.htm

The PALI TEXT SOCIETY
http://www.palitext.demon.co.uk/

METTANET - LANKA
http://www.metta.lk/


The various volumes of the Pali Canon in English translation and where they
can be purchased, or downloaded off the web for free are at these URLs:

Digha Nikaya, DN (The Long Discourses).
Translation by Maurice Walshe.
Wisdom/Buddhist Publication Society BPS. 1996:
http://www.pariyatti.com/book.phtml?prod_id=251033
Thanissaro Bhikkhu' translations are at:
http://www.accesstoinsight.org/canon/digha/index.html

Majjhima Nikaya, MN (The Middle Length Discourses).
Translation by Bhikkhu Nanamoli.
Ed. Bhikkhu Bodhi. Wisdom/Buddhist Publication Society BPS
http://www.pariyatti.com/book.phtml?prod_id=25072X
Thanissaro Bhikkhu' translations are at:
http://www.accesstoinsight.org/canon/majjhima/index.html

Samyutta Nikaya, SN (The Connected Discourses of the Buddha)
Translation by Bhikkhu Bodhi.
Wisdom Publications. Or ATI www:
http://www.pariyatti.com/book.phtml?prod_id=948507
Thanissaro Bhikkhu' translations are at:
http://www.accesstoinsight.org/canon/samyutta/index.html

Anguttara Nikaya, AN (The Numerical Discourses of the Buddha)
Translation by Bhikkhu Bodhi and Nyanaponika Thera. Or ATI www:
Altamira Press, 1997
http://www.pariyatti.com/book.phtml?prod_id=204050
http://www.pariyatti.com/book.phtml?prod_id=132552
Thanissaro Bhikkhu' translations are at:
http://www.accesstoinsight.org/canon/anguttara/index.html

The Buddha did not speak Pali that is a later
language. The Pali text in written form may be older
than the Sanskrit, that does not mean that the other
sutras could not have stayed in oral form longer.

jim
--- macdocaz1@... wrote:
> A defense of Ecstatic Buddhism
>
> Please excuse my delay in replying, I fully expected
> to get back on to each
> and every Yahoo group that I posted my brief
> spiritual bio to, but I have had
> over 150 email messages on most days since I post
> that biography a week ago.
> And, I have endeavor to give each thoughtful message
> sent to me a personal and
> thoughtful response.  Therefore, I have literally
> spent every moment from
> roughly 6 AM, after my morning meditation, to 9 PM
> before my evening meditation,
> reading and responding to these very thoughtful and
> tender responses to my
> simple contemplative biography.  I do however take
> breaks for rest and meals, as
> well as a mid-day break to lead a meditation sit
> with my tiny sangha here in
> Tucson.
>
> Many apologies to all of you if my message last week
> caused any difficulties
> for anyone.  I do certainly seek not to harm, but
> only to benefit all beings.
> I have found it is my work to validate,
> contextualize, authenticate through
> canonical support, and to generally support the
> ecstatic contemplative, who are
> sincere seekers, in their journey.
>
> It is interesting to note that most of the responses
> have been from ecstatic
> contemplatives who feel they either have had no
> support for their practice, or
> they have been dismissed by their meditation
> teachers and spiritual guides
> due to their various charismatic manifestations.
>
> I regret that a few small flaws in my writing
> implied that there was not
> ample and excellent support in many religions and
> traditions of the world.  And,
> there is of course excellent support for the
> ecstatic contemplative here on
> Yahoo as well.  And, no doubt that excellent support
> is most probably available
> on this very Yahoo list.  I posted to this list
> because I felt it fit in a
> general way within the context of meditation and the
> various charismatic
> manifestations that can occur to some
> contemplatives.
>
> Perhaps 98% of the responses I have received to my
> simple bio have been
> positive.  And, they have come from contemplatives
> in almost every tradition and
> religion.  Remarkably there have been a small number
> of misguided people who
> claim to be teachers of the Buddha dhamma.  I too
> often find I am being accused
> of "arhat practice" as though it is some kind of
> dirty word or misguided
> practice.  My practice is "Arahant practice" as was
> the historic Buddha's, he was
> after all called "an Arahant, a fully enlightened
> being," by his students.
>
> Arahant (Pali) practice is intent on enlightenment
> (nibbana, Pali).  If you
> read the original Buddhist canon of literature,
> which is now available in
> English, you may find that the historic Buddha was a
> Bodhisatta (Bodhisattva,
> Sanskrit) who attained nibbana (nirvana, Sanskrit)
> and became a fully enlightened
> Arahant (arhat Sanskrit).  Therefore he taught
> "Arahant practice."
>
> I have found there is a remarkable degree of
> misinformation prevalent within
> the Buddhist community (sangha).  And, I believe its
> origin is in too many
> Buddhist teachers who do not read the teachings of
> the Historic Buddha, but rely
> too heavily on latter-day commentary and apocrypha
> for their beliefs and
> practices.
>
> The Pali Canon is reputed to be a record of the
> spoken word of the historic
> Buddha, Sidharta Gotama, who was a native speaker of
> the Pali language.  The
> Pali Canon is at least the oldest extant document of
> the words of the Buddha in
> the language he spoke.  It was first written during
> the reign of King Ashoka
> in 250 BCE.  Therefore no other canon of Buddhist
> literature has a better claim
> of authenticity.
>
> It may also be worth pointing out that most of the
> other canons of Buddhist
> literature are based on first century CE Sanskrit
> translations of the original
> Pali canon.  It is also worth noting that some of
> the other Buddhist canons
> have additions that can only be of questionable
> origin, since these additions
> are not in the original Pali canon.
>
> Reading the Pali canon is an excellent way to come
> to understand the central
> concepts of the teachings of the historic Buddha.
> It is available in many
> languages including English.  While the canon has a
> reputation for being a
> weighty tome, I have found it is readable and
> accessible.  Much of it is even online
> at the websites listed below.
>
> In defense of my position that Buddhism was
> originally an ecstatic
> contemplative tradition, do consider reading the
> suttas that outline the Buddha's
> original discourses on meditation.  There you will
> find Sidharta Gotama specifically
> instructed his students in what he called the
> jhanas, or eight ecstatic
> states of absorption.  It is these ecstatic states
> that I have arrived at, and
> which are listed in my personal statement.
>
> I have received a few generous offers to become
> someone's disciple.  It might
> be worth pointing out, based on my years of practice
> and my subjective
> experiences, that I am really not seeking guidance.
> I am however interested in
> developing an international ecumenical dialog on and
> about the ecstatic experience
> and practice.  I am also interested in developing a
> community of peers who
> honor, respect, and validate each other's subjective
> experiences.  So, those who
> are interested in participating as peers in that
> venture, then please join
> the Jhana Support Group where that dialog is going
> on today..
>
> Jhana Support Group
> A support group for ecstatic contemplatives
> website       http://groups.yahoo.com/group/Jhanas/
> Subscribe:  Jhanas-subscribe@yahoogroups.com
>
> Best regards,
>
> Jeff Brooks
>
>
> The Buddha's three discourses on meditation and the
> ecstatic states (jhanas)
> are available in these suttas at these URLs:
>
>   Anapanasati Sutta (MN 118)
> http://www.accesstoinsight.org/canon/majjthis
> onea/mn118.html
>   Maha-satipatthana Sutta (DN. 22)
> http://www.accesstoinsight.org/canon/digha/dn22.html
>   Satipatthana Sutta (MN 10)
>
http://www.accesstoinsight.org/canon/majjhima/mn010b.html
>
> Do consider examining the Buddha's original
> teachings at the following
> websites:
>
> S O U R C E S for the Tipitaka, P A L I Canon
> &&&&&&&&&&&&&&&&&&&&&&&&&&&&
>
> ACCESS TO INSIGHT
> http://www.accesstoinsight.org/canon/
>
> The Tipitaka and other valuable Pali sources
> http://www.palikanon.com/english/english_web.htm
>
> The PALI TEXT SOCIETY
> http://www.palitext.demon.co.uk/
>
> METTANET - LANKA
> http://www.metta.lk/
>
>
> The various volumes of the Pali Canon in English
> translation and where they
> can be purchased, or downloaded off the web for free
> are at these URLs:
>
> Digha Nikaya, DN (The Long Discourses).
> Translation by Maurice Walshe.
> Wisdom/Buddhist Publication Society BPS. 1996:
> http://www.pariyatti.com/book.phtml?prod_id=251033
> Thanissaro Bhikkhu' translations are at:
>
http://www.accesstoinsight.org/canon/digha/index.html
>
> Majjhima Nikaya, MN (The Middle Length Discourses).
> Translation by Bhikkhu Nanamoli.
> Ed. Bhikkhu Bodhi. Wisdom/Buddhist Publication
> Society BPS
> http://www.pariyatti.com/book.phtml?prod_id=25072X
> Thanissaro Bhikkhu' translations are at:
>
http://www.accesstoinsight.org/canon/majjhima/index.html
>
> Samyutta Nikaya, SN (The Connected Discourses of the
> Buddha)
> Translation by Bhikkhu Bodhi.
> Wisdom Publications. Or ATI www:
> http://www.pariyatti.com/book.phtml?prod_id=948507
> Thanissaro Bhikkhu' translations are at:
>
http://www.accesstoinsight.org/canon/samyutta/index.html
>
> Anguttara Nikaya, AN (The Numerical Discourses of
> the Buddha)
> Translation by Bhikkhu Bodhi and Nyanaponika Thera.
> Or ATI www:
> Altamira Press, 1997
> http://www.pariyatti.com/book.phtml?prod_id=204050
> http://www.pariyatti.com/book.phtml?prod_id=132552
> Thanissaro Bhikkhu' translations are at:
>
http://www.accesstoinsight.org/canon/anguttara/index.html
>
> ------------------------ Yahoo! Groups Sponsor
>
> To unsubscribe from this group, send an email to:
> shinlist-unsubscribe@egroups.com
>
>
>
> Your use of Yahoo! Groups is subject to
> http://docs.yahoo.com/info/terms/
>
>


=====
Jim Davis
Ozark Bioregion, USA

"The great are great only because we are on our knees. Let us rise! "(Max
Stirner).
"The more corrupt the state, the more numerous the laws" - Tacitus

"Waking up After a Night on the Town With the Mead of Inspiration & Eros
Insurgent"
http://www.iuniverse.com/bookstore/book_detail.asp?&isbn=0-595-18213-5

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>A defense of Ecstatic Buddhism
><snip>

Hi, Jeff,
My understanding is that ecstasy is not the goal of Buddhism, though
there may be ecstatic experiences in some forms of Buddhist
meditation.  To me, ecstasy implies pleasure, and pleasure is
fleeting and impermanent (though it may linger on for a long period).
In Pure Land buddhism, the "goal" is said to be birth in the Pure
land, also called "Sukhavati" or the "Realm of Happiness." But even
that is not the end of the nembutsu life - one returns to samsara to
help other beings reach enlightenment through Amida Buddha. At least
that is how I understand it.

I try to be mindful of how the Buddha advised us not to invest
attachment to impermanent things, including (one would conclude)
ecstatic states. Shakyamuni Buddha is said to have spent a very long
time in a blissful realm called Tushita, but that came to an end.

I would say that ecstasy is perhaps more a Hindu or Christian
mystical experience. At present, I have no interest in it. If I wake
up ecstatic, however, I may post my experience here! :)

There is, incidentally, a book (by Jack Kornfield, I believe) titled
"After the Ecstasy, the Laundry." The title of the book sounds very
practical, though I admit I haven't read it (yet).
best wishes, and smooth sailing,
in gassho,
Rick

PS: I have heard it said that the uppermost 4 jhanas do not involve
ecstasy, but I am in no position to defend that.

>In defense of my position that Buddhism was originally an ecstatic
>contemplative tradition, do consider reading the suttas that outline
>the Buddha's
>original discourses on meditation.  There you will find Sidharta
>Gotama specifically
>instructed his students in what he called the jhanas, or eight ecstatic
>states of absorption.  It is these ecstatic states that I have arrived at, and
>which are listed in my personal statement.
>
>I have received a few generous offers to become someone's disciple.  It might
>be worth pointing out, based on my years of practice and my subjective
>experiences, that I am really not seeking guidance.  I am however
>interested in
>developing an international ecumenical dialog on and about the
>ecstatic experience
>and practice.  I am also interested in developing a community of peers who
>honor, respect, and validate each other's subjective experiences.
>So, those who
>are interested in participating as peers in that venture, then please join
>the Jhana Support Group where that dialog is going on today..
>
>
>Jeff Brooks
>

Buddha Sasana Online
http://www.buddhasasana.net

Introducing the Original Buddhism in every aspect, including
history, Buddhist Councils, Schism, Buddha Gotama's Life, Pali
Canon, Samatha and Vipassana Meditations, Mahasi Sayadaw's books,
etc.

Hi! I'm obviously new to this list, but not exactly new to Jodo
Shinshu. I attend the Midwest Buddhist Temple in Chicago, and have
gone through training as a Lay Dharma Leader there under the very
insightful and sometimes hilarious Rev. Koshin Ogui.

I arrived at these teachings some 2 1/2 or so years ago, after about
20+ years of wandering around and bumping into the furniture. It has
been quite useful knowing where the light switch is, and I have to
thank my friend, the organist at San Diego BT, Doreen Kamada-Fujii,
for finally going "Y'know...you ought to look at this...". As for
finding this list, I have lrdoles to thank after she wanted my input
on a certain recent interesting posting. Looks like an interesting
crowd 'round these parts, yup.

About myself...ah, I'm a composer. Which means I work as a broadcast
engineer for the local NPR outlet in Urbana. And yes, that's not near
Chicago; I live in this tiny little town about 35 mi. NE of Urbana,
and routinely commute to MBT on Sundays and on other occasions when I
need to be there. The drive's a pain, but it's worth the effort,
despite the questions as to whether or not dragging ones self out of
bed at 6 AM to drive 100+ miles for services can be called a
self-power practice. Anyway, for those of you who might be curious
about that 'composer' part, I refer you to http://www.magnatune.com
and/or http://www.suilvenrecordings.com. Enjoy!

Anyway, hopefully I can stick around and post from time to time, as
long as I promise not to bust up the joint and track dirt on the rugs.
And no, I'm not likely to completely curb some obviously silly,
tongue-in-cheek tendencies. After all, Rev. Ogui has pointed out that
one of the great things about Temple is that we often get to laugh
hysterically at/over dharma teachings. And that only makes sense
because, after all, we often (hopefully!) get to laugh at/over life
itself.

Namuamidabutsu!

Shaku Kyomei Hou d/b/a DAC Crowell

Welcome to the group! If i am not wrong, Rev Ogui is
going to be appointed as the new Bishop of the BCA,
please send my warmest congratualtions to him.
Gassho,
Clifton Ong
Singapore

--- DAC Crowell <dacc@...> wrote:
> Hi! I'm obviously new to this list, but not exactly
> new to Jodo
> Shinshu. I attend the Midwest Buddhist Temple in
> Chicago, and have
> gone through training as a Lay Dharma Leader there
> under the very
> insightful and sometimes hilarious Rev. Koshin Ogui.
>
> I arrived at these teachings some 2 1/2 or so years
> ago, after about
> 20+ years of wandering around and bumping into the
> furniture. It has
> been quite useful knowing where the light switch is,
> and I have to
> thank my friend, the organist at San Diego BT,
> Doreen Kamada-Fujii,
> for finally going "Y'know...you ought to look at
> this...". As for
> finding this list, I have lrdoles to thank after she
> wanted my input
> on a certain recent interesting posting. Looks like
> an interesting
> crowd 'round these parts, yup.
>
> About myself...ah, I'm a composer. Which means I
> work as a broadcast
> engineer for the local NPR outlet in Urbana. And
> yes, that's not near
> Chicago; I live in this tiny little town about 35
> mi. NE of Urbana,
> and routinely commute to MBT on Sundays and on other
> occasions when I
> need to be there. The drive's a pain, but it's worth
> the effort,
> despite the questions as to whether or not dragging
> ones self out of
> bed at 6 AM to drive 100+ miles for services can be
> called a
> self-power practice. Anyway, for those of you who
> might be curious
> about that 'composer' part, I refer you to
> http://www.magnatune.com
> and/or http://www.suilvenrecordings.com. Enjoy!
>
> Anyway, hopefully I can stick around and post from
> time to time, as
> long as I promise not to bust up the joint and track
> dirt on the rugs.
> And no, I'm not likely to completely curb some
> obviously silly,
> tongue-in-cheek tendencies. After all, Rev. Ogui has
> pointed out that
> one of the great things about Temple is that we
> often get to laugh
> hysterically at/over dharma teachings. And that only
> makes sense
> because, after all, we often (hopefully!) get to
> laugh at/over life
> itself.
>
> Namuamidabutsu!
>
> Shaku Kyomei Hou d/b/a DAC Crowell
>
>


=====
Gassho,
Clifton Ong (Shaku Do Tatsu)

Email: sanath_sg@...

Homepage: http://honganmission.cjb.net/

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Hi, DAC,
I'm a Shin Buddhist as well - for the past 7 years or so. Like you,
I'm also a composer, in what might generally be called "modern
classical" - which ranges from atonal to polytonal to tonal language,
and classical, ragtime, and contemporary in genre. I cover the
waterfront. Haven't written much lately, though I have written
songs on poems by Honen, Issa, and Shinran. I also have a website,
but it isn't interactive. If you're interested in taking a peek at least
at my titles, go to http://web.mit.edu/stclair/www/music.html
and I also have a Shin  Buddhist website with lots of info at
http://web.mit.edu/stclair/www/amida.html

in gassho,
Rick St. Clair

>
>About myself...ah, I'm a composer. Which means I work as a broadcast
>engineer for the local NPR outlet in Urbana. And yes, that's not near
>Chicago; I live in this tiny little town about 35 mi. NE of Urbana,
>and routinely commute to MBT on Sundays and on other occasions when I
>need to be there. The drive's a pain, but it's worth the effort,
>despite the questions as to whether or not dragging ones self out of
>bed at 6 AM to drive 100+ miles for services can be called a
>self-power practice. Anyway, for those of you who might be curious
>about that 'composer' part, I refer you to http://www.magnatune.com
>and/or http://www.suilvenrecordings.com. Enjoy!
>
>Anyway, hopefully I can stick around and post from time to time, as
>long as I promise not to bust up the joint and track dirt on the rugs.
>And no, I'm not likely to completely curb some obviously silly,
>tongue-in-cheek tendencies. After all, Rev. Ogui has pointed out that
>one of the great things about Temple is that we often get to laugh
>hysterically at/over dharma teachings. And that only makes sense
>because, after all, we often (hopefully!) get to laugh at/over life
>itself.
>
>Namuamidabutsu!
>
>Shaku Kyomei Hou d/b/a DAC Crowell
>
>
>
>To unsubscribe from this group, send an email to:
>shinlist-unsubscribe@egroups.com
>
>
>
>Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/

I joined your club and 2 minutes later I found a sangha in my region.
I've looking for a Pure Land Sangha in my area for weeks. I found one
in your links section. I going to attend the North Hampton sangha
in Mass. Are there any Pure land followers in the N.H./Vt area on
this site. If so contact me at <kd108nhat yahoo.com>.

Best wishes,

Kevin Nelson

Hi-I found you while looking up something else and liked peoples'
replies to each other. My situation is thus (and please feel free
with comments and advice): I've been practicing Soto Zen for 15 years
and actually even just finished a three-year seminary course
(graduated in Oct.) but my disenchantment has been steadily growing
for some time. When I was on a pilgrimage of sorts in Japan last year
I visited Higashi Honganji (had been there before in the '80's) and
also Nishi Honganji where I happened upon an Ohigan ceremony. There
was something very homey about them despite their size; everyone was
welcome to come in and there was a microcosm of society in
attendance, old folks worshipping, little kids running around,
families, businessmen, high school students, etc., all very relaxed.
   As part of a seminary class I researched different sects of
Buddhism and visited our Oregon Buddhist Temple (BCA-affiliated). I
was so impressed by the minister and the sangha that I began
attending services during last summer. Thought I'd be back with the
zennies this fall but when offered the choice between a daylong
retreat there or a seminar with Dr. Bloom, I chose the latter and was
glad for it.
    I know from my own experience that it's impossible for me to keep
the precepts or to do the ascetic practices for any length of time-I
really am a fool most all of the time. And as a blue-collar sort, my
intellectual capacities aren't exactly enormous. Should I be outside
the compassion and wisdom of the Dharma because of that? I no longer
think so. thanks for your time in reading this-homitsu

Namu Amida Butsu!
Welcome to the Sangha!
Thank you for sharing your experience.
Gassho,
Clifton

--- homitsu <homitsu@...> wrote:
> Hi-I found you while looking up something else and
> liked peoples'
> replies to each other. My situation is thus (and
> please feel free
> with comments and advice): I've been practicing Soto
> Zen for 15 years
> and actually even just finished a three-year
> seminary course
> (graduated in Oct.) but my disenchantment has been
> steadily growing
> for some time. When I was on a pilgrimage of sorts
> in Japan last year
> I visited Higashi Honganji (had been there before in
> the '80's) and
> also Nishi Honganji where I happened upon an Ohigan
> ceremony. There
> was something very homey about them despite their
> size; everyone was
> welcome to come in and there was a microcosm of
> society in
> attendance, old folks worshipping, little kids
> running around,
> families, businessmen, high school students, etc.,
> all very relaxed.
>   As part of a seminary class I researched different
> sects of
> Buddhism and visited our Oregon Buddhist Temple
> (BCA-affiliated). I
> was so impressed by the minister and the sangha that
> I began
> attending services during last summer. Thought I'd
> be back with the
> zennies this fall but when offered the choice
> between a daylong
> retreat there or a seminar with Dr. Bloom, I chose
> the latter and was
> glad for it.
>    I know from my own experience that it's
> impossible for me to keep
> the precepts or to do the ascetic practices for any
> length of time-I
> really am a fool most all of the time. And as a
> blue-collar sort, my
> intellectual capacities aren't exactly enormous.
> Should I be outside
> the compassion and wisdom of the Dharma because of
> that? I no longer
> think so. thanks for your time in reading
> this-homitsu
>
>


=====
Gassho,
Clifton Ong (Shaku Do Tatsu)

Email: sanath_sg@...

Homepage: http://honganmission.cjb.net/

__________________________________
Do you Yahoo!?
Protect your identity with Yahoo! Mail AddressGuard
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--- In shinlist@yahoogroups.com, "homitsu" <homitsu@s...>
wrote:
>My situation is thus (and please feel free with comments and
>advice): I've been practicing Soto Zen for 15 years and actually
>even just finished a three-year seminary course (graduated in
>Oct.) but my disenchantment has been steadily growing for
>some time. When I was on a pilgrimage of sorts in Japan last
>year I visited Higashi Honganji (had been there before in the
>'80's) and also Nishi Honganji where I happened upon an
>Ohigan ceremony. There was something very homey about
>them despite their size; everyone was welcome to come in and
>there was a microcosm of society in attendance, old folks
>worshipping, little kids running around, families, businessmen,
>high school students, etc., all very relaxed.

This is one of the things that captivated me immediately as well.
I've also done some cursory studies/practices in Soto as well as
one of the more Westernized 'hybrids', but it always felt like
something was missing. And when I went to services at Midwest
for the first time, that missing element was very apparent. The
families. The continuity of Dharma as it's viewed through a
continuum of generations. Not to be disparaging of Zen practice,
but for many in the West it just doesn't seem like something
they're _living_; it's like something you put on, like the latest
fashion trend. Sure, there's real Zen practitioners in the West, but
it's in Jodo Shinshu that I first encountered people who felt like
they were _living_ in Buddha Dharma.

You mentioned going to the temple in Portland (Rev. Gibbs's
temple), which I've also been to once while on business travel.
And the day I was there was the Dharma School graduations,
and you had the kids running all over, and parents, and
everything was so impromptu...and it's moments like THAT that I
treasure in Jodo Shinshu, because they're moments like real
life, which is the REAL practice. Sure, there's also those amazing
and revelatory instances, too...but you can't make a diet solely
out of chocolate cake, and likewise you can't make a practice
solely out of purely transcendant moments.

>I know from my own experience that it's impossible for me to
>keep the precepts or to do the ascetic practices for any length of
>time-I really am a fool most all of the time. And as a blue-collar
>sort, my intellectual capacities aren't exactly enormous. Should
>I be outside the compassion and wisdom of the Dharma
>because of that?

To paraphrase in a blue-collar way, from that great blue-collar
philosopher Stone Cold Steve Austin...HELL, no!!! ;)

Even in Zen, you hear that life itself is practice. But it seems to
much moreso to me that in Jodo Shinshu, it's the other way
around: practice is life. In that light, it's not surprising that D.T.
Suzuki referred to Zen and Shin as different sides of the same
coin. And likewise, the practices of both aren't really mutually
exclusive. As long as one keeps in mind that one should always
avoid self-power working for one's own merit, it doesn't matter
whether one engages in seiza, for example, or not within Jodo
Shinshu. And really, depending on the person/practitioner, there
may be just as much that comes from sitting in concentrated
meditative practice as there might be from sitting back with a
cold one and watching a Cubs (the MBT faves, of course!)
game...as long as there is mindfulness of the infinite wisdom
and compassion of the Tathagata present in both. Because,
ultimately, it's that infinite wisdom and compassion of Amida
Buddha...manifested in other power or Tariki...that runs the
show. So, no...no rigorous practice needed, unless you count
everyday life itself. One can at least say it's more _convenient_...
;)

Hello, everyone ! I have been here for awhile, reading everything
with great interest. My buddhist beliefs have settled somewhere
between the disciplines of the Zen koan and the beauty of Amida and I
am very grateful for groups like this.
I have to admit, I still must have 'beginner's mind' because I never
had a Buddhist teacher to study with so I've just been walking with
the Buddha for as many steps as I can manage (I have Multiple
Sclerosis and it has affected my cognitive functions quite a bit.
Repeating the nembutsu has been a huge benefit since there are so
many days when I can't wrap my mind around the long mantras of the
Tibetans or wrestle with Zen koans).
I look forward to learning more here and I thank you for this
opportunity !

Sincerely,
:) Meg the Snowmonkey

Hello all,

I've actually been lurking here for a long time now and finally feel
I should take a more visible role - greetings and intro at least.  I
came upon this group about a year ago in looking for information on
Shin Buddhism and 0-nenju.

I came to Buddhism gradually, at first out of an intellectual
interest.  I was always sort in intrigued by the philosophy but at
the time I equated my atheism with a rejection of religion.  It
wasn't until I visited my local temple (I put a link to their
website on the links page) for the Bon Odori celebration, just out
of an interest in Japanese culture and a summer event to share with
my family, that I realized I could no longer deny that Name that
Calls.  A week or two after that I was at the Chinatown festival and
was invited to pray to the Buddha by some monks who had a booth
there.  That experience, the first time I prayed to the Buddha, was
an epiphany for me and I've considered myself a Buddhist ever
since.

I soon after searched for information, and more importantly
contemplated on what I found.  Due to family and scheduling
circumstances I just am not able to attend regular services at the
temple.  I did once and it was just to difficult for my family.  So,
I looked for other practices to help maintain mindfulness.  While I
do have a small shrine in my room to which I pray when the White
Path takes me there, there are two practices I've found very helpful
in my daily routine.  The first is not only to recite the Nembutsu
when praying, but before all meals and whenever I find myself
hearing the Amida's light in some thought or circumstance.  Constant
recitation, but only when spontaneous and sincere, have helped me
free my mind.  My other daily practice is wearing o-nenju.  I have
one traditional o-nenju from a temple, but I save that one in
reverence for special prayers.  I have a number of home-made o-nenju
I wear throughout the day, choosing one each morning from their bowl
before the Buddha depending on the different associations I've found
in them to particular aspects of the Dharma.  Each is a bit
different in materials or bead counts (hence I call them o-
nenju, 'beads used for mindful practice', and not o-juzu, 'counting
beads').  Each reminds me of a different teaching of the Dharma and
I thank the Amida for having helped me piece together enough
information to have found this practice.

I really suggest others take a look at the audio downloads section
of the Seattle Betsuin's site.  They have posted almost three years
of weekly Dharma Messages from their services and it has been a
tremendous resource for me since I can't get there to hear them
myself.

Thank you, and a belated hello.

Humbly,
Todd A.

Hi-I'm familiar with Buddhist malas in general but am seeking info on
the Shin kind: how many beads does one usually have? Any special
length? Any info would be gratefully received-thanks-chw

I've just now joined this group as a result of seraching for some
answers to the questions you have posed. I've found a very good web
page with pictures and offers some worthwhile explanations.  It is
www.geocities.com/fascin8or/jsp_nenju_juzu.htm    Hope this has been
some help.  Namu Amida Butsu.
-- In shinlist@yahoogroups.com, "homitsu" <homitsu@s...> wrote:
> Hi-I'm familiar with Buddhist malas in general but am seeking info
on
> the Shin kind: how many beads does one usually have? Any special
> length? Any info would be gratefully received-thanks-chw