Please Hear What I Am Not Saying by Charles L. Whitfield M.D.

Don't be fooled by me. Don't be fooled by the face I wear. For I wear a mask, a thousand masks, masks that I'm afraid to take off, and none of them is me. Pretending is an art that's second nature with me, but don't be fooled. For God's sake don't be fooled. I give you the impression that I'm secure, that all is sunny and unruffled with me, within as well as without, that confidence is my name and coolness my game, that the water's calm and I'm in command, and that I need no one. But don't believe me. My surface may seem smooth, but my surface is my mask, ever-varying and ever-concealing. Beneath lies no complacence. Beneath lies confusion and fear and aloneness. But I hide this. I don't want anybody to know it. I panic at the thought of my weakness and fear being exposed. That's why I frantically create a mask to hide behind, a nonchalant sophisticated facade, to help me pretend, to shield me from the glance that knows. But such a glance is precisely my salvation. My only hope and I know it. That is, if it's followed by acceptance, if it's followed by love. It's the only thing that can liberate me from myself, from my own self-built prison walls, from the barriers I so painstakingly erect. It's the only thing that will assure me of what I can't assure myself, that I'm really worth something. But I don't tell you this. I don't dare. I'm afraid to. I'm afraid your glance will not be followed by acceptance, will not be followed by love. I'm afraid you'll think less of me, that you'll laugh, and your laugh would kill me. I'm afraid that deep-down I'm nothing, that I'm just no good, and that you will see this and reject me. So I play my game, my desperate pretending game, with a facade of assurance without and a trembling child within. So begins the glittering but empty parade of masks, and my life becomes a front. I idly chatter to you in the suave tones of surface talk. I tell you everything that's really nothing, and nothing of what's everything, of what's crying within me. So when I'm going through my routine, do not be fooled by what I'm saying. Please listen carefully and try to hear what I'm not saying; what I'd like to be able to say, what for survival I need to say, but what I can't say. I don't like to hide. I don't like to play superficial phony games. I want to stop playing them. I want to be genuine and spontaneous and me, but you've got to help me. You've got to hold out your hand even when that's the last thing I seem to want. Only you can wipe away from my eyes the blank stare of the breathing dead. Only you can call me into aliveness. Each time you're kind and gentle and encouraging, each time you try to understand because you really care, my heart begins to grow wings, very small wings, very feeble wings but wings! With your power to touch me into feeling, you can breathe life into me. I want you to know that. I want you to know how important you are to me, how you can be a creator - an honest-to-God creator - of the person that is me if you choose to. You alone can break down the wall behind which I tremble, you alone can remove my mask, you alone can release me from my shadow-world of panic and uncertainty, from my lonely prison, if you choose. Please choose to. Do not pass me by. It will not be easy for you. A long conviction of worthlessness builds strong walls. The nearer you approach to me the blinder I may strike back. It's irrational, but despite what the books say about man, often I am irrational. I fight against the very thing that I cry out for. But I am told that love is stronger than strong walls, and in this lies my hope. Please try to beat down those walls with firm hands but with gentle hands for a child is very sensitive. Who am I, you may wonder? I am someone you know very well. For I am every man you meet and I am every woman you meet. by Charles L. Whitfield M.D.

Who Is Poor & Who Is Rich ?

One day, the father of a very wealthy family took his son on a trip to the country with the express purpose of showing him how poor people live.They spent a couple of days and nights on the farm of what would be considered a very poor family.On their return from their trip, the father asked his son, "How was the trip?""It was great, Dad.""Did you see how poor people live?" the father asked."Oh yeah," said the son."So, tell me, what did you learn from the trip?" asked the father.The son answered:"I saw that we have one dog and they had four.We have a pool that reaches to the middle of our garden and they have a creek that has no end.We have imported lanterns in our garden and they have the stars at night.Our patio reaches to the front yard and they have the whole horizon.We have a small piece of land to live on and they have fields that go beyond our sight.We have servants who serve us, but they serve others.We buy our food, but they grow theirs.We have walls around our property to protect us, they have friends to protect them."The boy's father was speechless.Then his son added, "Thanks Dad for showing me how poor we are."Isn't perspective a wonderful thing? Makes you wonder what would happen if we all gave thanks for everything we have, instead of worrying about what we don't have.

The Real Man From The Glass by Dale Winbrow

When you get what you want in your struggle for pelf, And the world makes you King for a day, Then go to the mirror and look at yourself, And see what that man has to say. For it isn't your Father, or Mother, or Wife, Who judgement upon you must pass. The feller whose verdict counts most in your life Is the man staring back from the glass. He's the feller to please, never mind all the rest, For he's with you clear up to the end, And you've passed your most dangerous, difficult test If the man in the glass is your friend. You may be like Jack Horner and "chisel" a plum, And think you're a wonderful guy, But the man in the glass says you're only a bum If you can't look him straight in the eye. You can fool the whole world down the pathway of years, And get pats on the back as you pass, But your final reward will be heartaches and tears If you've cheated the man in the glass.
by Dale Winbrow

"You can lie everyone but u can't lie urself."


Buddha Quotes ...

"It is better to conquer yourself than to win a thousand battles. Then the victory is yours.

It cannot be taken from you, not by angels or by demons, heaven or hell."

How To Avoid Lying?

Once there was a thief,he went to stole at palace and got caught. And the king was going to kill him ... so the thief suddenly remembered the buddha ... thought that " only the buddha can help me now" ... so he said i m buddha's niecethen the king said if it is true then i ll let u go ... if it is not then i ll kill u ...And the king sent his man to see the buddha and asked the buddha ... when they reached there they asked the buddha wheather it is true or not that the thief is his niece?so the buddha thought if i said the truth he will ve to die juz for stoling ...if i dun tell the truth then i m telling lie ... so at last he said to the king's man " who said that he is not my niece " . Then the king let the thief go ...
The thief became one of the monk at the buddha monastry ...


Telling the truth is good but not always ...
If it is good for both party then say it, do it ...
If it is not good for both party dun say it ,do it ...

I heard this story from the monk cuz ppl asked how can we avoid lying ...

How To Take Insult?

On one occasion, the Buddha was invited by the Brahmin Bharadvaja for alms to his house. As invited, the Buddha visited the house of the Brahmin(ayayghi/poneNa). Instead of entertaining Him, the Brahmin poured forth a torrent of abuse with the filthiest of words. The Buddha politely inquired:
"Do visitors come to your house, good Brahmin?""Yes," he replied."What do yu do when they come?""Oh, we prepare a sumptuous feast.""What do you if they refuse to receive the meal?""Why, we gladly partake of them ourselves.""Well, good Brahmin, you have invited me for alms and entertained me with abuse which I decline to accept. So now it belongs to you."
From the Akkosa Sutta
The Buddha did not retaliate but politely gave back what the Brahmin had given Him. Retaliate not, the Buddha advised.
"Hatred does not cease through hatred but through love alone they cease."

Snow in the summer by Sayadaw U Jotika

Loneliness does not come from having no-one around oneself,but from being unable to communicate the things that seem important to oneself, or from holding certain views that others find inadmissible.

If a man knows more than other people, he becomes lonely. But loneliness is not necessarily inimical to companionship, for no-one is more sensitive to companionship than the lonely man, and companionship thrives only when each individual remembers his/her inidividualty and does not identify him/herself with others.

I don't want judgement; I want understanding. I am also not perfect.

I'm also a human being.I'm not trying to be somebody. I just try my best to understand whatever is happening in my life, in my mind, in my heart, No name and no fame; when i die nothing will remain.

If you can be mindful when you are sick you will learn something very deep and meaningful. You will see how lonely you are and how meaningless everything is. When the worst of the worst happens we will be really alone.

When you think it is impossible to be mindful, that is the time when it is most important to be mindful.

If you understand your mind, most of your problems will disappear because most of the problem are mind-made -- they have no reality outside your mind.

The mind is a great magician: It creates suffering and it suffers; it creates pleasure and it enjoys; it is bitten by a snake which is its own creation and suffers the effect of the poison.

Do not distrub yourself by thinking the whole of yourlife.

Life Sentence

Double Click To Unlarge The Photo ...

Life Sentence

Like every morning ,
The sun will rise up from the east ...

Like everyday ,
People will be running for their needs ...

Like everynight ,
The Moon will help to lighten the world
With thousand and thousand of stars ...

And

As usual ,
The river will continue its flow ...

As u know ,
There is no break for the life time ...

As you passed by ,
You will see growing old , suffering and dying
With thousand and thousand of disasters ...

And

Today ,
You are able to walk away from yesterday ...

Tomorrow ,
You may not be able to see the light ...

One day ,
You will not be able to run away ...

And

That is the end ...

( We were born with a life sentence and there is no time for us except " NOW " )

An Irish Blessing

An Irish Blessing

A philosophy professor stood before his class and had some items in front of
him. When class began, wordlessly he picked up a large empty mayonnaise jar
and proceeded to fill it with rocks right to the top, rocks about 2" in
diameter. He then asked the students if the jar was full? They agreed that it
was. So the professor then picked up a box of pebbles and poured them in to
the jar. He shook the jar lightly. The pebbles,of course, rolled into the
open areas between the rocks. The students laughed. He asked his students
again if the jar was full? They agreed that yes, it was. The professor then
picked up a box of sand and poured it into the jar. Of course, the sand
filled up every-thing else.

"Now," said the professor, "I want you to recognize that this is your life.
The rocks are the important things - your family, your partner, your health,
your children - anything that is so important to you that if it were lost,
you would be nearly destroyed. The pebbles are the other things in life that
matter, but on a smaller scale. The pebbles represent things like your job,
house, or car. The sand is everything else, the small stuff."

"If you put the sand or the pebbles into the jar first, there is no room for
the rocks. The same goes for your life. If you spend all your energy and time
on the small stuff, material things, you will never have room for the things
that are truly most important."

1. ****** Pay attention to the things that are critical in your life.
2. ****** Play with your children.
3. ****** Take time to get medical checkups.
4. ****** Take your partner out dancing.
5. ****** There will always be time to go to work, clean the house, give a
6. dinner party and fix the disposal.
7. ****** Take care of the rocks first - the things that really matter.
8. ****** Set your priorities, the rest is just pebbles and sand.
9. ****** May there always be work for your hands to do;
10. ****** May your purse always hold a coin or two;
11. ****** May the sun always shine on your windowpane;
12. ****** May a rainbow be certain to follow each rain;
13. ****** May the hand of a friend always be near you;

Two Great Painters by James Baldwin

There was once a painter whose name was Zeuxis. [Footnote: Zeuxis
(_pro_. zuke'sis).] He could paint pictures so life-like that they were
mistaken for the real things which they represented.

At one time he painted the picture of some fruit which was so real
that the birds flew down and pecked at it. This made him very proud
of his skill.

"I am the only man in the world who can paint a picture so true to
life," he said.

There was another famous artist whose name was Parrhasius. [Footnote:
Parrhasius (_pro_. pa ra'shl us).] When he heard of the boast which
Zeuxis had made, he said to himself, "I will see what I can do."

So he painted a beautiful picture which seemed to be covered with a
curtain. Then he invited Zeuxis to come and see it.

Zeuxis looked at it closely. "Draw the curtain aside and show us the
picture," he said.

Parrhasius laughed and answered, "The curtain is the picture."

"Well," said Zeuxis, "you have beaten me this time, and I shall boast
no more. I deceived only the birds, but you have deceived me, a
painter."

Some time after this, Zeuxis painted another wonderful picture. It was
that of a boy carrying a basket of ripe red cherries. When he hung
this painting outside of his door, some birds flew down and tried to
carry the cherries away.

"Ah! this picture is a failure," he said. "For if the boy had been as
well painted as the cherries, the birds would have been afraid to come
near him."

...................................

What Did You Learn Here ???

Here Is What My Friend Have Learned ...

oh,,well,,,i realised that three things,,,
firstly,both of the painters r v clever in own way,,,(like everybody in this world r worth 4 something,,,&,everyone has their own value).
secondly,two different painters with different characters,,,,,the first painter,zeuxis was v proud of his skills n v boastful,,according 2 saying that i m the best painter,,,,,(no one could b the best,,,,,,,apart frm Buddha) thats wat i believe,,,but even buddha never said that himself,,i m the best in the world,,,,
the second painter,parrhasius,who is v clever but never menetion that i m the best or so ,,,,n he gave a lesson 2 that boastful 1so i think the second painter has higher IQ n knows how 2 live in life,
However, in the last,zeuxis accepted the truth,,,,,he himself is a great painter too and he is to be respect more for his actions like he dare to admit his mistake and he admire or give respect to whom he should ...

Poison Tree by William Blake

Poison Tree

I was angry with my friend:
I told my wrath, my wrath did end.
I was angry with my foe:
I told it not, my wrath did grow.
And I watered it in fears,
Night and morning with my tears;
And I sunned it with smiles,
And with soft deceitful wiles.
And it grew both day and night,
Till it bore an apple bright,
And my foe beheld it shine,
And he knew that it was mine,
And into my garden stole,
When the night had veiled the pole.
In the morning, glad I see
My foe outstretched beneath the tree.

By William Blake
.................................................................

A Poison Tree Notes ...

This lyric is a subtle product of the voice of experience, using the figure of the poison tree as a vehicle for describing the psychological states of transferred hatred and anger. In an earlier draft of the poem the speaker gives the fruit of his anger to his foe, whereas here the foe is attracted to the apple because he knows it belongs to the speaker. Critical speculation surrounds the interpretation of both tree and apple in this poem: the most obvious association is with the apple on the Tree of Knowledge in the Garden of Eden, leading to identification of the speaker as the jealous God of creation. Clearly the poem raises issues of the tone and attitude of the speaker. Is he full of self-congratulation at the death of his foe? Can the poem be read as simply a warning over the dangers of repressed anger, for where is the remorse over the foe's death or the speaker's conscience?
.....................................................................

Buddha Quotes Concerning With Anger ...

"You will not be purnished for your anger,
you will be purnished by your anger "

"Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else;
you are the one who gets burned."

AwareNess By SaYaDaw U JoTiKa!

I have no parents.
I make the heavens and earth my parents.

havens and earth => nature

is like myanmar proverbs
"kan tar lin ami,kan tar lin apha"
karma is ur mother,karma is ur father.
.....
I have no home.
I make awareness my home.

"awareness is the home for the mind,if u dun ve awareness then u dun ve home for ur mind,ur mind will be fooling around"

u got angry and u notice it,n control it then there won't be any big problems
if u get angry and didn't notice of it then the anger is started burning inside little by little but still u can control of it ... then if it happens 2nd time third time then ur anger has growth and can be explode anytime for anyproblems ...
.....
I have no life or dealth.
I make the tides of breathing my life and death.

it means phyit pyat " ar nar pa nar shu chin = win ti htwat ti "

ppl work hard to be able to eat delicious meals in life ,to live , wear ...
only when he/she is going to die he think that he had live his life for others ... for the things that is not permanent ...

read the first book or u will not have another chance to read it at all .

u'll learn lessons.u are enrolled in a full time informal school called life.

.....
I have no divine power.
I make honesty my divine power.

it means honesty is the real treasure ...

buddha said "be honest,be very very honest"

lie will never satisfy ur mind ... (guilty)
only the truth will give u happiness ...

without honestly there is no real growth .
without honestly there is no freedom.

so u ve to be honest when u do meditation ... if u lie then u won be able to do it for long time ...
will follow suffering ...
.....
I have no friend.
I make my mind my friend.

most ppl are the enemy of their own mind ...
they drink smoke they do what they should not and think that they are doing this becuz they love themself ...
so if ur mind is frocing u to do things that u shouldn't then that is ur enemy ...

all the bad things like anger,greedyness,pride,jealousy,doubt and so on ...
are "KiLayTa" ur enemy ...

if u try to look at ur anger then it will disappear ...
like if u look at other person coldly and calmly then that person will less likely to look at u ...

so if u got angry try to look it coldly and calmly ...
if u look that anger as "my anger" then the anger will grow ...
.....
I have no enemy.
I make carelessness my enemy.

it means not having awareness is my enemy ...

everyone ve talent hidden inside , just make it grow ...

dun be upset for the things that u can't do,
but look for the things that u can do ...
.....
I have no armour.
I make benevolence my armour.

"thu ta par kaung kyo lo lar chin sait go "tan kyat kar" ta phwe lote htar tal "

if u are kind ,love and wish other for the best of the best then u are in the safe zone ...
u won't be scare of anything ...

buddha said "help urself,respect urself"
"mimi ti tar lin koe kwal ar htar yar phit ti"

if u go around to the ppl who has no anger,greedyness ... and peace man
u ll also feel peaceful ...
eg.if u go under the tree u will be under it shadows.
if u go and sit near the lake u ll feel the coldness.
.....
I have no castle.
I make immovable mind my castle.

" ma lote shar ma yay yaing tae sait go "ye tite" aphit lote htar bar tal "

buddha said "what we believe we become"

"sait say ya saung tal"

if u can control ur mind u will be able to live happily.
.....
I have no sword.
I make absence of self my sword.

"att-ta ma shi chin go tar lin lat-nat aphit lote htar tal"
"unselfishness is my sword"

i ll stick with unselfishness even if i ve different kinds of obsticles or any bad karma

the path of spiritual growth is a path of life-long learning.

make living by what u give,share ...

indeed there is no greater satisfaction than that of being an expert of really knowing what we are doing

.....

all of these above are from the SaYaDaw U Jo Ti Ka Or U Zaw Ti Ka book ...
the best quotes and words that i prefer and dot dot dot ...

The Four Blind Men

A blind man was leaving a friend's house at night when he was suggested to carry a lantern. Laughing aloud, the blind man snapped, "What do I need light for? I know my way home !" His friend patiently replied, "It's for others to see - so that they won't bump into you." Sneering, the blind man agreed to use it. A little down the road, someone accidentally bumped into the blind man, startling him. Fuming, he yelled, "Hey! You're not blind! So make way for the blind man!"Further down the road, another person bumped into him. This time, he got angrier, shouting, "Are you blind? Can't you see the lantern? I'm carrying it for you!"The stranger replied, "You are the blind one! Can't you see your lantern has gone out?" The blind man was stunned. Upon closer look,the stranger apologised, "So sorry, I was the 'blind' one. I didn't see that you really are blind!" The blind man uttered, "No no, It is I who should apologise for my rudeness." Both felt greatly embarassed, as the man helped to re-light the lantern.Even further down the road, yet another person bumped into the blind man. The blind man was more cautious this time, asking politely, "Excuse me, did my lantern go out?" This second stranger replied, "Strange! That was what I was about to ask you myself! 'Did my lantern go out?'" There was a brief pause... before they asked each other, "Are you blind?" "Yes!" they replied in unison, bursting with laughter at their predicament, as they fumbled with theirlanterns, trying to help re-light each other's.Just then, someone walked by. He saw their flickering matches just intime, and narrowly avoided bumping into them. He didn't know they were blind, or he would naturally had helped. As he passed, he thought, "Perhaps I should carry a lantern too, so that I can see my way better, so that others can see their way too."Unbeknownst to all, the blind man's friend was all along following behind quietly with a lantern, smiling, making sure that he has a safe journey home, hoping that he will learn more about himself along the way.There are at least ten major Dharma morals to the story. Do you see them?

The 10 Morals of the Story
1. The good friend is like the Buddha, who freely and compassionatelyoffers the light of wisdom, which is symbolised by the lantern, toguide all beings on the way "home", which represents Enlightenment.
2. Using the lantern represents practising the Dharma (the Buddha'steachings that lead to True Happiness), not just for oneself, but for others too. The Buddha can only offer us the light of wisdom. It is us who must carry and use the lantern, and make it shine brighter and brighter. Just as the lantern protects others and oneself from harm,likewise does practising the Dharma. The light of the Dharma shows the way to Enlightenment and steers us away from obstacles on thepath.
3. The first blind man represents those heavily shrouded by the darkness of delusion, complacence, arrogance, stubbornness,selfishness, presumptuousness and anger. Eager to point fingers at others and not himself, he is blind to his own faults while he assumes everyone else he comes across as wrong. On his way "home", he learns the Dharma through his encounters and transforms himself spiritually, becoming humbled by his own blindness and the unconditional compassion of others. He also learns to be more forgiving.
4. The first passer-by represents those of average spiritual capacity, who do not practise mindfulness diligently enough, who not pay much attention to the Dharma. Sometimes, they choose to be "blind" though they can see.
5. The second passer-by represents those who seemingly oppose us, who actually show us our own faults, be it accidentally or intentionally.They are often our best teachers. He realises that there is no pointin blaming those who are blind to their own faults. No one wants to be blind. Let us forgive the blind and help them see.
6. The second blind man represents those who mirror our own ignorance. They allow us to clearly see reflections of ourselves. It is difficult to light a lantern when you can't even see the lantern or light. The blind cannot lead the blind well. It is thus importantto steadily practise the Dharma to see the Truth clearer and clearer,and not to be complacent in practice.
7. The last passer-by represents those who are enlightened to the importance of having the light of wisdom. He also sees the universal value of compassion for one and all.
8. The presence of the good friend thoughout the blind man's journey reminds us that the Buddha is always there for us with infinite compassion and wisdom. He is there even for the "worst" of sentient beings. We only need to open our heart and mind and practise the Dharma that He had taught to be benefitted by Him.
9. The blind man's unexpected bumping into strangers on the way home represents our unexpected stumbling onto obstacles on the path of practising the Dharma. Each and every obstacle however, need not be seen as obstacles but an invaluable opportunity or stepping stone to learn more about oneself, a chance to become wiser and kinder.
10. If you think of it carefully, other than the blind man's friend,all the characters in the story are spiritually blind to different extents. Which character resembles you? Have you lit your lantern yet? If yes, is it shining steadily, or has it gone out? Are you sure?

The Present by Spencer Johnson

"The most valuable present in your life is the present"

Be in the present
When u want to be happy and successful
Focus on what is right now
Use ur purpose to respond
To what is important now

Learn from the past
When u want to make the present better than the past
Look at what happened in the past
Learn something valuable from it
Do things differently in the present

Plan for the future
When u want to make the future better than the present
See what a wonderful future would look like
Make plans to help it happen
Put ur plan into action in the present
*................................................................................*
Some other valuable words
From the present

Success is something we all define for ourselves at different stages of ourlives.
Success is progressing toward whatever u think is important

The more u look at what is wrong the less energy n confidence u have.
So,when u find urself in the bad situation,it's very important to look for wat is right.even if it is hard
to find.Then appreciate it and bulid on it.

Wat if the present is very painful,like experiencing the loss of a loved one ?
It is important to experience painful situations and learn from them rather than try to distract urself with something else.
Pain in the present,like everything else,is constantly changing.It will come and go.
When u stay fully in the present and have felt the pain,and feel drained by it,u can begin to look for what is right,and bulid on it.
Begun to appreciate what is waiting out there for u to discover.

It is hard to let go of the past if u have not learned from the past.
As soon as u learn and let go u improve the present

No one can predict or control the future
However the more u plan for wat u want to see happen the less anxious u are in the present
and the more the future is knwon to u.
The importand thing is to do something every day,even if u think it is a small thing,to help make that
wonderful future happen.
*..........................................................................*
if u find it useful for u and worth for u then wish u can share with others too ...
"Every moment is another chance,so waiting for the chances is loosing ur chances!"

Life Guide by Sharon

Life Guide

He who knows not and
knows NOT that he knows not,
He is simple - Teach him

He who knows not and
KNOWS that he knows not,
He is a fool - Shun him

He who knows and
knows NOT that he knows,
He is asleep - Wake him

But, he who knows and
KNOWS that he knows,
He is wise - Follow him.

by Sharon

The Protection Of Love ( The Power Of Love - Five )

The Protection of Love Loving kindness is a powerful protection from danger ---- the external danger of violence and the internal danger of anger, jealousy , and meanness. Loving- kindness makes the mind soft and pliable , like a green branch full of sap . Without love , the mind is brittle , like a dried up branch . The Buddha's famous discourse-- The Metta Sutta was taught to a group of forest monks. When meditatingin the forest they were disturbed by tree spirits who made all manner of frightening appearance to scare them away. The Buddha urged them to practise loving-kindness towards all being , both seen and unseen. then those spirits tolerated their presence happily. The Metta Sutta is recited frequently by monks to protect people from danger. In my view, the mere recitation of Suttas is not fully effective. Since we recite the suttas in Pali , some people may not reflect well on the meaning. They will know that the sutta is about the practice of loving-kindness, but they may allow their minds to wander to other thoughts while listening to the recitation. Afterwards , they may neglect to practise loving-kindness as urged by the discourse. If so , how could they get any benefits? The benefits of medicine can be gained by taking it properly, not by reciting prescriptions, though we must admit that there might also be a placebo effect. Therefore, it would be better to take up meditation on loving-kindness properly, learning to recite the Pali formulae for oneself, while reflecting on the meaning : May I be free from ill-will. May I be free from enmity. May I be free from affliction. May I be free from suffering. May I not be parted from the good fortune I have attained. I am the owner of my kamma and must inherit its results. Then one should extend loving-kindness to the guardian deities of one's house or monastery: May the guardian deities in this house be free from anger. May they be free from enmity. May they be free from affliction. May they be happy. May they be free from suffering. May they not be parted from the good fortune they have attained. They are owners of their Kamma and will inherit its results. Next one should extend loving-kindness to one's parents teachers, relatives, and associates: May my mother and father, teachers, relatives, and associates be free from anger. May they be free from enmity. May they be free from affliction. May they be happy. May they be free from suffering. May they not be parted from the good fortune they have attained. They are owners of their Kamma and will inherit its results. Then one should extend loving-kindness to all kinds of living beings: may all sentient things , all breathing things, all beings, all persons, all individuals , all women, all men, all noble ones, all ordinary persons, all deities, all human beings , all those destined for the states of loss, be free from anger. May they be free from enmity. May they be free from affliction. May they be happy. May they be free from suffering . May they not be parted from the good fortune they have attained. All beings are the owners of their kamma and must inherit its result. Finally , extend loving-kindness in all directions: In the east ,the south, the west, the north, the south-east, the south-west, the north-west, the north- east, below and above. May all sentient things, all breathing things , all beings, all persons, all individuals, all women, all men, all noble ones, all ordinary persons, all deities, all human beings, all those destined for the states of loss, be free from anger. May they be free from enmity. May they be free from affliction. May they be happy. May they be free from suffering . May they not be parted from the good fortune. All beings every where are the owners of their kamma and will inherit its results. If practised in this way with right understanding of the law of kamma and its results, loving-kindness will be sincere, impartial, equanimous, and very effective. Having calmed and purified the mind with metta , one can more easily develop insight, which leads to nibbana. the end....

Spare the Rod and Spoil the Child ( The Power Of Love - Four )

Spare the Rod and Spoil the Child The current thinking is that punishing children hampers their development and leads them to be violent later in life. Many studies have been done that confirm this. However, the opinion of those who have been punished in childhood is usually the opposite; they are likely to punish their own children in turn, believing that is necessary for their welfare. Ultimately, all problems arise from mental defilement. Even if parents never hit their children, they are sure to get angry sometimes.Psychological punishments may do far more harm than physical ones. It is rare to find the ideal family where the parents never have to discipline their children, and where the children can talk to their parents as friends whenever they are facing conflicts at school or with their friends. If the parents abstain from all immorality, meditate regularly, teach Dhamma to their children, and honour and support virtuous monks, they may still find that their children are corrupted by influences beyond their control. We are living in very difficult times. In treating antisocial behaviour in children one must treat the parents as well. Children learn how to behave from their parents, not by listening to what they are told, but by watching what the parents do. If a parent is angry and often displays it, then a child will follow suit. The Buddha was the ideal "father" to the community of monks since he had eradicated all traces of anger. If he admonished monks it was always motivated by compassion. If parents are motivated by compassion, they need not worry too much about harming their children by smacking or scolding them occasionally, but if they are angry they should cool down before punishing their children. Everyone should practise meditation seriously to eradicate mental defilement such as attachment, anger, impatience, jealousy, and hypocrisy. teachers, and others in charge of children have a special duty to be mindful and wise. According to vinaya rules it is an offence to strike a novice when angry. However, in practice it is not uncommon for naughty novices to be beaten. If one is not angry, there is no offence. i was quite shocked when burmese teacher beat a novice who had been listening music in the meditation centre. He also thrashed a young delinquent whose pious parents had brought him to the monastery, begging my teacher to correct his wild behaviour.It is hard to say that he did not get angry. That was many years ago, when my teacher was in the prime of life. He has mellowed a lot after having a heart-bypass. He is a well-respected meditation master, but only Arahants and non-returners(anargams) are totally free from anger. Some people argue that beating children is fundamentally wrong, but those living in the world have to be pragmatic. Ordinary parents and teachers are not Arahants or Non-returners who have eradicated all anger. If they do not smack children, their anger will almost certainly manifest in other ways. teachers may suffer from severe stress if they have no practical means to maintain discipline. The tried and tested method of sending unruly pupils to the headmaster for punishment is practical. The teacher does not punish the pupils himself while he is angry. The headmaster is detached from the classroom confrontation and can assess the facts objectivity. If he thinks that the teacher was being intolerant he can punish the pupil lightly to save face for both parties. wouldn't it be wonderful if we had no police, court, or prisons? Shopkeepers and home owners could shoot robbers themselves and save everyone a whole lot of troubles! but would this really work? society would soon descend to anarchy, wouldn't it? So love has a broad scope. If you really care for the welfare of others, you must oppose them when they are wrong. You may sometimes need to use physical force to restrain evil-doers, but you must train yourself well to overcome greed, anger, and delusion. " Whatever harm a foe may do to his enemy, or a suitor may do this rival, one's own ill-directed mind can do one a still greater harm." (Dhp v 42) The Protection of Love Loving-kindness is a powerful protection from danger---the external danger of violence and the internal dangers of anger, jealousy, and meanness. Loving-kindness makes the mind soft and pliable, like a green branch full of sap. Without love, the mind is brittle, like a dried up branch..........

Where Do Comedian Reborn After Death? ( The Power Of Love - Three )

Pleasing Others is not Love A comedian once asked the Buddha where comedians were reborn after death. The Buddha refused to reply at first, but on being pressed he replied that comedians were mostly reborn in hell. The comedian believed that making people laugh would lead to rebirth in Heaven, but he was severely mistaken. Please think about this . Doing things to please others is not always wholesome kamma.Many kinds of behaviour may give pleasure to others but if it increases their mental defilement it is unwholesome kamma. A comedian makes a living by preying on human weaknesses. Most people would rather accept their defects than try to remove them. Only the wise wish to be reminded of the need to strive earnestly to develop wisdom. With reference to Venerable Sariputta the Buddha said, "Let the wise man admonish, and let him instruct.He will be loved by the good and hated by the bad." (Dhp v 77) An elderly man with few friends was ordained by Venerable Sarriputta. He was eternally grateful to him and listened avidly to his teacher'sexhoratations. For an older man to take instruction and correction from a younger man is not easy, but this elderly monk was very humble and easy to instruct. Of course, he quickly gained insight and realised nibbana. Good people like a strict teacher who admonishes and instructs them constantly. However, a teacher should be scrupulous, energetic, and mindful, otherwise his instructions will be ineffective. Many people have a misconception that the Buddha never spoke a harsh word to or about anyone, but they have not read the texts throughly. when necessary, the Buddha used disagreeable speech, things that it would be of benefit to others. Somethings that he said might be so offensive to some people nowadays that we hesitate to repeat them, but those critical words were beneficial for his intended audience. Once, he said that woman would always commit adultery given the right opportunity. This is a general truth, must not be taken out of context. Men would also do the same-- it is obvious that if any woman is committing adultery, then a man is too. The Buddha was talking to newly ordained, eligible Young bachelors from among the Sakyan nobles who were his relatives. He highlighted the weakness and wickedness of women to dissuade young monks from disrobing. If he had spoken about the generosity, kindness, and other virtues of women, it would have the opposite effect. Intention is everything in Buddhism. Even the harshest of words spoken with the right intention are wholesome verbal kamma. Spare the Rod and Spoil the Child? The current thinking is that punishing children hampers their development and leads them to be violent later in life. ......

The Three White Lies! ( The Power Of Love - Two )

Three White Lies The words " I Love You " mean so much, but how many people have been led astray by hearing those three words? All three words are likely to lead to delusion. Personality-view is the supporting condition for all the other mental defilement. It is not wrong to use the words "I", "me" , or "mine" if we use them in the conventional sense, and understand that they are just conventions. However, it never stops there. If we have not eradicated personality-view, we take what is impermanent to be permanent, we regard what is unsatisfactory and painful as satisfying and pleasant, and we believe what is insubstantial and uncontrollable to be substantial and subject to our control. In the ultimate sense "I" ia a lie, "me" is a lie, and "mine" is a lie, i.e. they are false and misleading. In the conventional sense they are not false, but they support the false idea of a permanent self. A wise person is not led astray by them, but the foolish majority usually take things personally. When we use the word "you" in talking to someone else, it is also true only in the conventional sense. The listener will most probably become puffed up with pride if the words are pleasing, or upset if they are unpleasant. He or she is unlikely to realise that the speaker's praise or criticism is just a personal opinion, and so is likely to take any comments personally.Human beings are social beings and it is only natural to want to be liked by others . Some American psychologists conducted tests on unsuspecting students. A hidden camera was set up in an elevator. Everyone except the students who were the "victims" of the experiment, was told to face towards the back of the elevator or entering it. the hidden camera showed that all of the victims soon became very uncomfortable when facing to the front of the elevator, as people usually do. Because everyone else was facing the wrong way _ towards the back of elevator-- they soon responded by turning round to face the wrong way! This proves that though we should listen objectively to criticism or praise, we must face the right way (or do the right things), whether others agree with us or not. The word "love" covers many meanings. When a man loves a woman, or a woman loves a man, it is normally rooted in sensual desire or lust-- which is not love. When someone loves their parents or children it is rooted in affection and attachment-- which is not love either. If someone loves a religion or an ideology it is rooted in attachment to view, and that is also not love. Pure, unconditional love (metta) is the wish for the well- being of others, without any discrimination or partiality. It includes the wish for one's own well-being too, no less and no more than the wish for the well-being o others. It is more mature than just wanting to make others happy in the short term. King Pasenadi married Mallika, a poor flower girl who showed him a great kindness when he was in danger and exhausted from battle. To reassure her and to express his love for her, he told her that he loved her more than anyone else. The king then asked Mallika who she loved most of all, expecting the answer that she loved him the most. However, Mallika truthfully replied that she loved herself most of all. The king was taken aback and told the Buddha about it, but the Buddha praised Queen Mallika words of wisdom. Pleasing Others is not Love A comedian once asked the Buddha where comedian were reborn after death. The Buddha refused to reply at first, but on being pressed he replied that.....

The Power Of Love - One

Few emotions have a more powerful effect on people's lives than love. Feeling unloved is the most common reason for depression, and being "in love" radically alters one's view of the world----"Everyone loves a lover" as they say. Films plays, and books of love stories are often more successful than those on other topics. The practice of love is essential to the spiritual life in all religions. "Though I speak with the tongues of men and of angles, and have not love, I am become as sounding brass, or a tinkling cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind ; love is not jealous or boastful; it is not arrogant or rude.Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endure all things." (Corinthians 1.13) Here, love or charity does not mean generosity, but goodwill or love of humanity. Religious people should strive to develop a mature love that is unselfish. the passage from corinthians continues; "When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became a man, I gave up childish ways." Buddhist monks are often accused of being indifferent to the suffering of others, practising meditation for their own happiness alone without compassion for those in trouble. The buddhist ideal of a monk is meditation alone in a forest or cemetery may seem remote from ordinary people's lives, and unsociable---even anti -social. I would like to quote a few passages from the buddhist texts to show that the buddha was certainly not lucking in love and compassion. "ROJA THE MALLA" At one time, the Buddha made his way to a place called Apana in the malla kingdom, with two thousand five hundred monks. on hearing of the Buddha's impending visit, the malla princes made a Proclamation that anyone who failed to turn up to greet the Buddha would be fined. Roja was an intimate friend of Venerable Ananada, the Buddha's personal attendant. Seeing Roja in the crowd, ananada greeted him warmly, saying how pleased he was that Roja had come to welcome the Buddha Roja replied that he had only come because of the thread of being fined. Venerable Ananada was a very kind and sensitive monk, and was hurt by Roja's indifference to the Buddha. He thought, "my friend is ignorant of the benefits to be gained by paying respects to the Buddha, Dhamma, and Sangha, and will loose a great opportunity." Ananada told the Buddha his private thoughts about his friends, expressing his anxiety about the benefits that Roja would lose. The Buddha exhorted Ananada to develop loving kindness for Roja. The Buddha himself also directed his loving kindness towards Roja. As part of his daily routine, the Buddha radiated loving kindness to all living beings equally. However, because of the intervention of Venerable Ananada, he directed his loving kindness specially to Roja. Immediately, Roja felt immense reverence for the buddha.It is said that his state of mind was like that of a new born calf, which has a deep attachment to its mother.Roja could not help himself, he began searching all over the monastery for the Buddha .Directed by the monks, he soon found his way to the Buddha's residence.He sat in the Buddha presence, worshipping him with great devotion. The buddha talked to him about the benefits of charity, morality, concentration, and inside, after which Roja realised nibbana and became a Stream winner.roja then asked the Buddha to recognise him as a life time provider of the four requisites: almsfood, robes, medicine, and shelter. Unconditional Love There are so many different ways that love can manifest. Real , unconditional love is not in the least sentimental.It is hard to practise, since it is totally selfless. It is impossible to please everyone all of the time. Even the Buddha made numerous enemies in spite of his unlimited love and compassion. For example, when he renounced the palace, leaving his young wife, Ya Thaw Da yar, and his new born son , Rar hu la , he was not being self-centered, nor was he neglecting his responsibilities, for he knew that they would be taken care of by his relatives. He surely loved his wife and son as much as any farther, but having realised that they were trapped by old-age, sickness, and death , he went in search of an escape. When a soldier goes to war he risks his life to fight the enemy, and has to leave his wife and children behind, though he doesn't want to go at all. Those who stay behind usually regard a soldier as a hero who deserves the greatest respect, even though he may be making serious unwholesome kamma by killing human beings. The bodhisatta was not makingany such unwholesome kamma, yet he was going out to fight the enemy. The enemy he was fighting is not the enemy of a particular nationality or political party, but the enemy of all human beings, everywhere. This enemy is, of course, the enemy within-- greed. lust, selfishness, hatered, anger, stubborness, arrogance, delusion, ignorance, conceit. pride, ect. Another woman might have criticised her husband for deserting her, but Ya Thaw da yar did not complain at all. She must have noticed how deeply Siddhattha was affected by the suffering he had seen when he ventured outsite the palace. They must have discussed the meaning of life. However, Ya Thaw Da Yar's father was deeply offened by what he saw as Siddhattha's desertion of his daughter. The Buddha's father in law, King Suppabuddha, later insulted the Buddha and fell into hell as a result. Of course, that would not have been the Buddha's wish. He must have had good-will towards his own father in law, but the king's attitude was wrong. He was totally mistaken about Siddhatta's intentions, and was destroyed by his own self-righteous anger and indignation. What a great loss he suffered! His own daughter and grand son became eminent members of the Sangha and could surely have taught him the Dhamma very well, but he could not overcome his foolish pride and anger. Magandiya was another unfortunate person who hated the Buddha. When she was a beautiful young woman, her parents tried to arrange for her to marry the Buddha, who they regarded as the only good enough for their daughter. However , the Buddha rejected her parents' proposal saying ," I would not like to touch this body full of urine and excrement even with my foot !" (Suttanipata, verse 841). Admittedly, that is not the sort or response that most young men would give to a marriage proposal; most might be tempted, or at least flattered, by such an offer. It is not at all obevious why the buddha had to speak so harshly. However, Magandiya's parents both attentained deep insight from the Buddha's teaching , so he must have realised that such shock tatics were essencial. Unfortunately, Magandiya could not bear to be reminded of the unpleasant facts of life, since she was puffed up with vanity, so she held a grudge, and later killed many pious disciples of the Buddha. True, Unconditional love is not easy,is it? To be kind and gentle to lovable beings is easy enough, to be averse to wicked or ugly individuals is only natural, but to be detached and truely compassionate takes something special. All good people want to be loving and kind, yet they are not always able to manage it. Reasons for Disputes In the Sakkapanha Sutta, the king of the Gods, asked the buddha about this dilemma, saying; " Lord, all living beings wish to be free from danger and ill-will. They do not wish to quarrel or to be ill- treated, and pray for happiness, security, peace, and freedom. Yet they asre not free from danger and suffering. What is the reason for this? The buddha replied that the cause for this unfortunate situation was the existence of envy and meanness. Sakka then asked, " What is the cause of envy and meanness? " and the discussion continued as follows: " Envy and meanness are caused objects of love and hatred " "Love and hatred arise from craving " " Craving arises from discursive thinking " " Discursive thinking is due to perception that tends to expand or diffuse." "What is the way leading to the cessation of the tendency to expand and disfused? "asked Sakka. The Buddha answered ; " Sakka, there are two kinds of happiness: one should be pursued, the other should not. Likewise, there are two kind of unhappiness, and two kinds of neutral feeling. Whatever happiness leads to the increase of wholesome qualities or the decrease of unwholesome qualities, that should be pursued. Whatever happiness leads to the increase of unwholesome qualities or the decrease opf wholesome qualities, that shouls not be puesued. Happiness may be accompanied by applied and discursive thought, or without such thought. Of these two. the latter is far superior. Similarly with unhappiness and neutral feelings. This is the way leading to the cessation of the tedency to expand and diffuse."! Living in Harmony Therefore,if we want to live happily, without quarrels and resentment, we should practise meditation to overcome the tendency to thinking that leads to unwholesome states of mind. Simply put, we should learn to still the mind, to abandon thinking and theory. views and opinions, and to cultivate bare awareness and objectivity. If awareness is sharp and penetrating we will no longer be at the mercy of our emotions, which are powered by habititual thinking, prejudice, opinions, and wrong views ( especially personality view). Bare awareness is synonymous with mindfulness medition, or insight meditation.Thus, we must learn to be mindful of each and every mental and physical phenomena arising throughout thw whole day without missing anything. Only this will purify the mind , and only mental purity will enable us to live happily without quarrelling and ill- will. When the mind is purified to a great extent by insight meditation, unconditional love will be spontaneous and natural. Three White Lies The words " I LOVE YOU " mean so much, but how many people have been led astray by hearing those three words?

Buddha Or God ???

I'm Not A God Not I Believe In God. I'm A Perfected Human Being,Who Believes In Man.

Buddha Is Not A God Nor He Believed In God!

What does "buddha" mean?

Buddha is often misunderstood as the name of an historical figure from India; but this is not the case. Buddha is a principle, not a person. Buddha actually means "awake." When asked, "Are you a god?" Gautama, the person who became a buddha way back when in India replied, "No." "Then what are you?" the man asked again. Gautama's answer was, "I am awake."

Nowadays many statues of buddhas are common, and they can easily be mistaken as signs of polytheism. But all these images are not portraits of superheroes each with their own "superpersonality" that exist somewhere out of this atmosphere, deigning to involve themselves selectively in the affairs of this world. Rather, they are symbolic presentations of qualities of "awakeness."

But "awakeness" only means something in relation to its opposite: "asleepness." It seems Gautama was using this analogy as a way to touch upon the experience of knowing what a dream is. When we wake up in the same bed we remember laying down in hours before, we decide that everything previous was a kind of hallucination. This decision actually changes the context of everything that happened to us while we were dreaming, no matter how drastic, dramatic, horrific or beatific. All of a sudden, we somehow discover a kind of perspective.

Here's an example. A woman who has never been pregnant wakes from a dream of giving birth to a stillborn child, and the sorrow she felt all of a sudden changes from being so real to seeming so real. And her recognition is not something someone else decided for her, it is a conclusion based on her own recognizance. This also seems to be another fundamental aspect of what we could describe as "awakeness:" it is not manufactured through effort or through a formula, but through a completely personal and thorough deep inquiry.

If we were to really try and describe "awakeness," how would we start? We might start by describing it in three ways: clarity, luminosity and openness. But within these three aspects there also seems to be an endless flow of nuances to our experience; like a single light that hits a prism to refract into the spectrum of a rainbow. These nuances are the various qualities of our inner world and outer world, our thoughts and sensations as well as the sense objects that we encounter.

Like the rainbow and these nuances, the variety of buddhas appear to us like various reflections we might see in a true mirror, one that is completely clean with us gazing bright and wide eyed. Depending on who we think we are or what is going on with us at the time, we will probably recognize certain qualities in our reflection; we will notice different things about ourselves. After all, there are many to choose from no matter how often we decide to look. This is the principle involved in representations of buddhas: as the human experience is infinitely nuanced, there are numerous images, implements, colors, faces, heads and arms that appear in the iconography. But although the qualities might accentuate different aspects of awakeness, the images are all just that: a variety of expressions of the true nature of every sentient being.

Jack Kornfield

Jack Kornfield

Jack Kornfield (born in 1945) was trained as a Buddhist Monk in Thailand,Burma and India and has taught meditation worldwide since 1974.

Biography

After graduating from Dartmouth College in 1967, he joined the Peace Corps and was assigned to the Public Health Service in northeast Thailand, which is home to several of the world's oldest Buddhist forest monasteries. Here he met the Buddhist master Ajahn Chah, who became Kornfield's teacher for many years. Upon returning to the United States in 1972, Kornfield co-founded the Insigh Meditation Society in Barre,Massachusetts, with fellow meditation teachers Sharon Salzberd and Joseph Goldstein.

Jack Kornfield holds a Ph.D. in Clinical Psychology. He is also a founding teacher of the Spirit Rock Center in Woodacre, California, where he currently lives and teaches.

Teachings

Kornfield has become one of the key teachers to introduce Theravada Buddhist practice to the West. For many years his work has focused on integrating and bringing alive the great Eastern spiritual teachings in an accessible way for Western students and Western society. His books, audio tapes and teachings have acted as an inspiration for countless Western students of Buddhism.

His books include Seeking the Heart of Wisdom, A Still Forest Pool, Stories of the Spirit, Stories of the Heart, the national bestseller A Path with Heart and After the Ecstasy the Laundry as well as a number of meditation and dharma audiotapes.

Jack Kornfield lectures were featured by Joe Frank on his radio series "The Other Side."

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"REFERENCE"

Dharma And Politics by Jack Kornfield

DHARMA AND POLITICS by Jack Kornfield Many Buddhist practitioners have questioned what to do in these turbulent times. More than anything, I believe the world is in needof a spiritual perspective. The Dharma, the teachings of generosity,virtue, loving-kindness and wisdom are non-partisan. The benefits ofdharma teachings can be used by Republicans and Democrats, by Green party and Libertarians, by Iraqis and Israelis. The Dharma welcomeseveryone and encourages all to awaken together. But how, as dharma practitioners, do we find our own place in acomplex political world, and find a way towards peace? Our first task is to make our own heart a zone of peace. Instead of becomingentangled in an embattled bitterness, or cynicism that existsexternally, we need to begin to heal those qualities withinourselves. We have to face our own suffering, our own fear, and transform them into compassion. Only then can we become ready tooffer genuine help to the outside world. Albert Camus writes, "Weall carry within us our places of exile, our crimes, our ravages.Our task is not to unleash them on the world; it is to transform them in ourselves." A dharma practitioner who wants to act in the sphere of politicsmust quiet their mind and open their heart. Meditate, turn off thenews, turn on Mozart, walk through the trees or the mountains and begin to make yourself peaceful. Make yourself a zone of peace, andallow the sensitivity and compassion that grows from ourinterconnection to extend to all beings. If we're not peaceful howcan we create harmony in the world? If our own minds are not peaceful, how can we expect peace to come through the actions thatwe take? We can either react to terrorism and insecurity with fear, andcreate a frightened, barricaded society -- a fortress America - or we can use the teachings of Dharma to respond calmly, with bothprudent action and a fearless steady heart. Thich Nhat Hanh tellsus, "When the crowded refugee boats met with storms or pirates, ifevery one panicked, all would be lost. But if even one person stayed calm, it was enough. It showed the way for everyone to survive." Through practice, we can learn to make our own hearts a place ofpeace and integrity. With a quiet mind and an open heart we cansense the reality of interdependence. Inner and outer are not separate. We are all in the same boat. Buddhist teachings havealways taught that life cannot be divided into compartments. Ourrelationships with others, right speech, right action, rightlivelihood are part of the eight-fold path. They are factors of enlightenment. Our relations, and society as a whole, are anexpression of the enlightened heart. Thus we can understand Gandhi'schallenge, "Those who say spirituality has nothing to do withpolitics, they do not know what spirituality really means." When we understand this, our next task is to see for ourselves whatis needed to bring to benefit to the world. How does peace comeabout? What are the conditions for peace? The Buddha taught thatpeace is possible both individually and collectively but that it depends on skillful causes and conditions. Inner peace grows frommindfulness, compassion, and respect. Outwardly, it requires thesame conditions. When asked about the creation of a wise society,the Buddha counseled visiting ministers that when a society comes together to make decisions in harmony, when it honors its eldersand the wise ways they have established, when it cares for its mostvulnerable members -- women and children, when it respects theenvironment and listens to its citizens and its neighbors, it can be expected to prosper and not decline. For the Buddha, a wise societyit not based on greed, on hatred or delusion, but on generosity,respect, mindfulness and compassion. In this political climate we are bombarded with propaganda from every political point of view that dulls the senses and overpowersour inner value system. Whatever our political perspective, we willencounter troubling images and feel anger, frustration, even outrageand impatience. If we stop and breath and meditate we will feel underneath these reactions our fear, and under this ourconnectedness and caring. If our actions come from this deep senseof caring they will bring greater benefit and greater peace. From aquiet heart, we have the ability to look and see how our society treats its most vulnerable members. How does it treat the poor, theelderly, and children? Is it acting in ways that foster greed, hate,fear and ignorance? What can we do nationally and internationally tosupport generosity and respect, to minimize violence and to end racism and exploitation? What rings true for each of us as followersthe Dharma? We need to take an honest look and see what we are doingas a society. America has sometimes confused power with greatness. But genuine greatness is not a matter of mere power; it is a matter ofintegrity. When we envision a society of compassion and justice, andas a nation we are called upon to do this, our actions can stem fromrespect for all beings, and peace is the result. Once we have looked clearly, we can set a long-term intention, anddedicate ourselves to a vision of a wise and compassionate society.This is a Bodhisattva's act. Like setting the compass of the heart,this intention expresses our deepest values. If we set a long-term intention, it remains empowering no matter who wins a particularelection, or what governments rise and fall. It becomes our way ofpractice. Thomas Merton taught, "Do not worry about immediateresults. More and more you must concentrate on the value, the rightness, the truth of the work itself." With a dedicated intentionwe are willing to face the sufferings of the world and not shy away,to follow what we know is true, however long it takes. This is apowerful act of the heart, to stay true to our values, and live bythem. A beautiful example of a long-term intention was presented by A.T.Ariyaratane, a Buddhist elder, who is considered to be the Gandhi of Sri Lanka. Over the last 17 years, there has been a terriblecivil war in Sri Lanka. The Norwegians brokered peace last year, andonce the peace treaty was in effect, Ariyaratane called thefollowers of his Sarvodaya movement together. Sarvodaya, combines Buddhist principles of right livelihood, right action, rightunderstanding, and compassion and has organized citizens in one-third of the nation's villages to dig wells, build schools, tomeditate, and collaborate as a form of spiritual practice. Over 650,000 people came to the gathering to hear how he envisioned thefuture of Sri Lanka. At this gathering he proposed a 500-year peaceplan, saying, "The Buddha teaches we must understand causes andconditions. It's taken us 500 years to create the suffering that we are in now." Ari described the effects of 400 years of colonialism,of 500 years of struggle between Hindus, Muslims and Buddhists, andof several centuries of economic disparity. He went on, "it willtake us 500 years to change these conditions." Ariyatane thenoffered solutions, proposing a plan to heal the country. The plan begins with initial years of cease-fire and first years ofrebuilding roads and schools. Then it goes on for ten, twenty-five, fifty years with specific programs to learn each other'slanguages and cultures, to right economic injustice, and to bringthe islanders back together as a whole. And every hundred yearsthere will be a council of elders to take stock on how the plan is going. This is a sacred intention, the long-term vision of anelder. In the same way, if we envision the fulfillment of wisdom andcompassion in the United States, it becomes clear that the richestnation on the earth must provide healthcare for its children; that the most productive nation on earth must find ways to combine tradewith justice; that a creative society must find ways to grow and toprotect the environment and sustainable development for generationsahead. A nation founded on democracy must fulfill it at home and then offer the same spirit of international cooperation and respectglobally. We are all in this together. Seeing clearly, we need to act. To empower our vision, we need tostart now, and be willing to plant seeds, for however long it takes, to benefit our society and ourselves. At Spirit Rock MeditationCenter, Sylvia Boorstein has taught a class called InformedCitizenship as Spiritual Practice, which encourages people to askthemselves: What can I do as a wisdom holder, as a Bodhisattva, a member of this society to best contribute to the world in thesetimes? It might be registering people to vote, or workingpolitically, or making our vision heard in organizations of power orin the government, speaking up or writing. It might include working with children, or helping to create a business climate ofresponsibility and integrity, or working internationally, ortending to poverty, racism and injustice locally. Each person has tofind specific steps to offer their vision and energy to society, and to empower those around them. If we don't do this, change won'thappen. The vision will not be fulfilled. The Buddha's teachings of compassion and wisdom are empowering; theyencourage us to act. Do not doubt that your good actions will bear fruit, and that change for the better can be born from your life.Gandhi reminds us: "I claim to be no more than an average personwith less than average ability. I have not the shadow of a doubtthat any man or woman can achieve what I have if he or she would simply make the same effort and cultivate the same hope and faith." ~~~ Jack Kornfield ~~~