Wednesday, September 02, 2015

what do you want me to do?


The men need meaning.

Prison need not throw away meaning.

A meaningless life ripples out to every street.

Change this.

Tuesday, September 01, 2015

New year; orange moon

Try to remember.

And if so, follow.

It was, goes the simplistic argument, a simpler time.

Monday, August 31, 2015

each; step

Born, we say. Someone was born today.

So we walk the mountain.

The long loop.

The joy of someone’s birth is the earth underfoot and the mind alert to the gift of time-being what it is.

The earth.

An aesthetic solitude.


awareness, thought and Interaction

Do you think it still matters if someone believes in God or not?

I’m uncertain it matters, belief. 

Appreciation and awareness, yes.  And kindness and respect.

For what is.
“I spent many years of my life sad about there being no divine meaning, but having learned the history of doubt and unbelief, and thought it over for the next decade and a half, that issue isn’t on the table for me, in that way, any more. What I believe now is that we think we have a meaning problem because we recently got out of a relationship with a character named God, whose given traits included being the source of human meaning. 
“Most people through history have not believed in an afterlife: We have records of the first time the ideas of an afterlife appeared in our culture and others, which means that people before lived without an afterlife. You don’t hear them calling death an abyss. The horror we have about there being no afterlife is entirely local to people from a culture that used to believe that everyone went on living after death, and these are an absurd anomaly. 
“If I ask myself ‘What is life for?’ I have to answer: ‘Wrong question.’ You don’t ask how your foot knows to push the blood in your toes back up to your heart. It happens, but your foot doesn’t know how it knows to do it. Life isn’t for anything, but it does matter. We are a witness to the universe. We are the witnesses to each other. We believe each other into being. We generate things and people that matter to us and to others. Human life is such a bizarre, endlessly complex riot of emotions and processes; it is amazing to be one.” 
(--Jennifer Michael Hecht, author of Doubt, in I Asked Atheists How They Find Meaning In A Purposeless Universe, (If there’s no afterlife or reason for the universe, how do you make your life matter? Warning: The last answer may break your heart.) By Tom Chivers
And one respondent to the article wrote:
I am fortunate, thankfully, to have had a profound experience, one that gave me a totally new perception on life. I am now 74 years old, but I now look at my age in a more realistic way. In other words, I am enjoying my 74th trip around the sun! You see, time has a total new meaning to me. From where I look and listen is quite different from where I think. What believers in religion call the Father, the Son and the Holy Spirit to me are now called awareness, thought and Interaction with nature and other human beings. I no longer identify with any ideology, religious or political. I dropped all that baggage instantaneously. If that is what Moses, Jesus and others came in contact with, I am overjoyed. I feel like a wave on the ocean that suddenly realizes it is one with the ocean. If this is what death is, I have nothing to fear. Amen to all of you. 
The conversation is important.

The prickly contumely by offended theists is unimportant.

Sunday, August 30, 2015


In all its definitions.
Getting down to it.
The Red Wheelbarrow   
so much depends

a red wheel
glazed with rain

beside the white
"The Red Wheelbarrow" is published by Carcanet Press in the Collected Poems of William Carlos Williams, Volume 1, edited by Walton Litz and Christopher McGowan
A Sunday morning wherein there are no ideas but in things.

God is...

This moment

Questioning itself

This moment

Creating itself

This moment

Seeking itself

This moment

Listening itself God

Saturday, August 29, 2015

s'il vous plait

There's no excuse for rudeness.

Don't be.

Rather, be excuselessly mannerly.

Nothing need be made up.

Friday, August 28, 2015

asking is receiving; communion

In prison one of the men says, "The question itself is the answer."

Paroxysm of possibility emerges.

Is God "the Question-Itself"?

It makes sense. If God is Question-Itself, then everytime we question we seek God.

To every question the answer is itself God. Hence, whenever we ask for anything we are seeking God.

We ask, we pray.

We must become people of prayer.

Go ahead, ask me why.

Thursday, August 27, 2015

[sic] = thus, such

Sometimes you have to wonder.

It might not be true in its parts, but it could be all true as a whole.

Consider idealism:
Idealism is the philosophical theory that reality is essentially mental or spiritual. Idealism is opposed to materialism, the theory that reality is physical. In philosophy there are two schools of idealism. The older school, which began with the ancient Greek philosopher Plato, is called objective idealism. It maintains that reality consists of ideal, immaterial forms existing outside the mind and that the material world is merely a pale reflection of the ideal world. Philosophers of the school of subjective idealism, on the other hand, maintain that reality exists only in the mind and that what are known as physical objects have no existence outside the mind. 
Subjective Idealism  
The major philosophers of subjective idealism were Bishop George Berkeley (1685-1753) and David Hume (1711-1776). As a student at Trinity College in Dublin, Berkeley studied the works of John Locke (1632-1704), which greatly influenced the development of his idealistic theories. Locke had held that a distinction can be made between what he considered the primary qualities of an object, such as its size, shape, and motion, and its secondary qualities, such as color, odor, and taste. He claimed that only the primary qualities belong to the object. The secondary qualities exist in the mind of the person perceiving the object. A rose has a certain size and shape, but without an eye to perceive them it has no color.  
Berkeley carried Locke's theory further and contended that both primary and secondary qualities exist in the mind. If one imagines seeing an apple hanging from a limb, he is certain only of the sensation and of the idea aroused in his mind of an apple and a limb. He is not at all certain of the actual existence of the objects. Whereas Locke had maintained that notions about an object originated in the object, Berkeley denied the very existence of the object. He concluded that reality consists only of minds and their ideas and that these ultimately depend on the mind of God.  
The Scottish philosopher David Hume pressed subjective idealism to its logical conclusion. He maintained that if he could not posit the existence of objects, he could not believe in the existence of other minds. If he rigorously applied Berkeley's theory, he would have to exclude everything but the one fact of his own mental existence. This extreme position is called solipsism. Hume claimed the objective realist would have to deny even the existence of his own mind and affirm his own existence as being no more than a chain of sensations or impressions.  
Hume's skeptical position inspired the German philosopher Immanuel Kant (1724-1804) to find a way out of the dilemma. Kant claimed that knowledge does not come wholly through experience, but that the mind has to impose forms on nature before man can understand his experiences. He emphasized the structure of nature, rather than its qualities. He held that certain forms, such as those of space and time, are not to be found in nature or through experience and that they must therefore arise in the mind. Kant was thus able to affirm the mind's existence. However, Kant was not a thoroughgoing idealist. He believed that objects exist physically outside the mind, but he claimed that man can never fully understand the essential nature of objects. Kant called this his thing-in-itself theory. Kant's theories concerning logic and mathematics and such forms as space and time led to objective idealism, which is the theory that forms exist independent of man. 
Objective Idealism  
The German philosopher Georg W. F. Hegel (1770-1831) used Kant’s theories to »te [sic]  the objective existence of nature. Hegel an idealist in that he stressed the spiritual char- [sic] of the world. Unlike Berkeley and Hume, he maintained that much of what is real lies outside the mind and that the individual human mind is only a fragment of the Absolute, or the all-embracing realm of Spirit. Hegel further contended that the world must be an intelligible system in order to be understood. His central doctrine is that "the real is rational", or that the world is a logical system and philosophy is the attempt by the human mind to understand it.  
Hegel's philosophy led to several conclusions, one of which was determinism, the belief that nothing happens merely by chance. Another belief is that the nature of an object can be understood only by comprehending its relation to the whole reality, called the Absolute.   
Other objective idealists who followed Hegel were the British philosophers Thomas Hill Green '1836-1882) and Francis Herbert Bradley (1846-1924), the American philosopher Josiah Royce (1855-1916), and the Italian philosopher Benedetto Croce (1866-1952).  
(--from, HubPages» Education and Science» Philosophy What is Idealism?Updated on May 15, 2010) 
So it is, each thought introduces us to its friends. We sit around speaking of things held in common

Thus it is.

Such are we.

something beyond itself

There is no reason for hope.
three thursday haiku
                 (for morning sunshine) 
from morning sun porch, facing east,
dripping water house roof to clear roof, 
breeze rustling branches across dooryard,
sends you new pencils for new words; 
nine reasons for hope, nine points --
each sunrise clear paper creates presence 
Hope is where reason abandons what it knows for something beyond itself.  

Wednesday, August 26, 2015


They pick up a gun. They nurture resentment, anger, disappointment.

They shoot someone, or two, or nine.

Then the reporting of it. The repetitive details and minutia of the occasion.

And this is our life now.

Idiocy masquerading as some principled stance, some corrective to a deluded belief or opinion.


I say no.

No to delusion. No to eliminating life.

Tuesday, August 25, 2015

exeunt omnes

What's that sound?

Oh, nothing.


Monday, August 24, 2015


Rokie and I walk Ragged Mountain.

Die Happily

There are three types of practitioners: practitioners of small capacity, who die without fear; practitioners of middle capacity, who die without regrets; and practitioners of the utmost capacity, who die happily.
(-- Tanya Piven, “Like Roaring Earth” Tricycle)

 It grows dark earlier. I light candle in chapel/zendo, in wohnkuche, in small lantern on hillside grave.

Cicadas in August sound baseline beat for darkening summer.

Pizza arrives.

Life goes on

Sunday, August 23, 2015

saying goodbye to Cody

A few minutes after this photo was taken tonight a vet who does "peaceful passages" at home came and administered the necessary syringes to legs and back, and the dear sweet lumbering big fellow gave up consciousness, then feeling, then breath and heartbeat, and went beyond what we know.

Tom, earlier, brought "Daisy" the landscaping backhoe up past the yurt to the doggy/cat graveyard and finished what I had feebly begun to dig this last week. Tomorrow morning we'll move him from cabin to new grave and  put him in the ground.

Saskia grieves and is relieved. 

Now you see him, now you don't!

With love,

Saturday, August 22, 2015

he calls it "Introception"

The things you wrestle with in prison meetingbrook conversations!

The new word created by Franklin Merrill-Wolff is "Introception." Or, "The power whereby the Light of Consciousness turns upon Itself toward Its Source." 

Last night, in a riot storm of pounding rain, I sat and slept zazen in our chapel/zendo. 

The solitude!

Thursday, August 20, 2015

the landscape, the mindscape, the inscape

 Shovelful by pickaxe fall the dirt and rocks move from long settle to edge of coming hole.

The elderly German Shepherd panting by sliding door slowly inches closer up toward pet graveyard.
These three disciplines of life are truly the key to the Meditations of Marcus Aurelius. It is in fact around each of them that the different dogmas . . . are organized, are crystallized. To the discipline of judgment are linked the dogmas that affirm the freedom of judgment, the possibility that man has to criticize and modify his own thought; around the discipline that directs our attitude with regard to external events are gathered all the theorems on the causality of universal nature; lastly, the discipline of action is nourished by all the theoretical propositions relative to the mutual attraction that unites reasonable beings.
   Finally, one discovers that behind an apparent disorder, one can uncover, in the Meditations, an extremely rigorous conceptual system. 56
( footnote 56, La Citadelle interieure, Hadot, p.62, 
Each maxim, aphorism, sentence of the meditations is an exercise of actualization and assilimation of one or more of the three disciplines of life. 
(--in Introduction, by Arnold I. Davidson,  p.12; from Philosophy As A Way Of Life,g by Pierre Hadot 
As we learn to think, to listen, and to see -- that which lay hidden comes to surface to be seen.

The house is full.

Minute by minute time moves through. 

Wednesday, August 19, 2015

it’s way beyond time

When nothing seems to work, try nothing.

When absurdity arises in peoples’ behaviors, see absurdity as what it is, absurd.

When people are chained by their religious beliefs, give a wide berth.

There’s no accounting for the ways we enslave ourselves and call it the freedom of obedience.

Tuesday, August 18, 2015

a candle burns near the chair that held her

Carolyn Louise Perkins,  2/2/1935--8/14/2015

On Thursday evenings, recent years ago, Kali, from chair with green throw, 
would listen deeply and speak thoughtfully during conversations about
the “required course” that is life.

She was a delight, a gentle presence, a joy to sit beside.

We trust, for her, that is a continuous and moveable feast.

Lucky those who have been and will be recipients of her grace!

Monday, August 17, 2015

tent-dwelling; therapy

The joy of conversation is in continuance.

First the tears.

Then laughter.

Love is acceptance of other as other.

True love understands nothing, and still, does nothing anyway.

Saturday, August 15, 2015

Dormition; Assumption: Many years = Χρόνια Πολλά

Xronia Polla

The Koimisis tis Theotokou, Dormition of the Virgin Mary, or Assumption of the Virgin Mary all are names referring to the feast commemorating what is believed to be the miraculous transport of Mary, in bodily form, to Heaven after her death. Some accounts claim that she died in Jerusalem; others put her death at the Graeco-Roman city of Ephesus, now in Turkey, and the site of an alleged "House of the Virgin Mary".  
About the Dormition The Ephesian origin is plausible as it was the Council of Ephesus which first proclaimed the feast. The story itself does not appear in the Bible, but is found in apocryphal stories and folklore, with written records dating back to as early as the third century. Accounts of the story differ, but here are the basic details. 
Saint Thomas, who had been preaching in far-off India, found himself swept up in a swirling cloud which took him to a spot in the air above her tomb, where he witnessed her ascent. He asked her where she was going; in answer, she tossed her girdle to him.
Thomas ultimately landed near the tomb, where he met the other surviving apostles. He begged them to let him see her body so that he could say goodbye, and that's when it was discovered that she had left the earth in body and in spirit, to intercede on the behalf of the faithful. The apostles found her clothes left behind in the tomb, where it was said that they emanated a wonderful fragrance, a true “odor of sanctity".
Χρόνια Πολλά  

In giving birth, you preserved your virginity.
In falling asleep, you did not forsake the world, 
O Birthgiver of God. 
You were translated to life, 
O Mother of Life.
And by your prayers, you deliver our souls from death.

~ Troparion of the Feast of the Dormition of the Mother of God ~

The feast of the Dormition of the Mother of God is celebrated on August 15 by the Christian world and is the greatest of those established by the Church in honour of the Mother of the Lord. It may be the oldest of all. The first evidence we have for it dates from the 5th century, round about the time when the 3rd Ecumenical Synod was called in Ephesus (451), at which the dogma of the Mother of God was defined and the honour due to her was developed. It appears that it was first held in Jerusalem on 13 August and was transposed soon afterwards to the 15th of the same month. It was a general feast of the Virgin, without particular reference to her Dormition. 
It was called “the day of Mary, the Mother of God”. The centre for the celebrations initially was a kathisma (seat), a church in her name, which was located outside Jerusalem, some three miles along the road leading to Bethlehem. The association of the feast with the Dormition of the Mother of God occurred at the famous church of Our Lady in Gethsemane, “Mavrikios’ house of prayer”, where her grave was. This church quickly acquired the status of the most important pilgrimage site of the Mother of God, and its renown became the reason why the feast on 15 August quickly spread throughout the Christian world, East and West, as the feast of the Dormition. 
 When enlightenment takes place there is no other place to be.

Asleep or awake there is only what is there and true.

Beyond our or any belief is a reality that is true and whole.

Neither time nor no-time reveals the whole to us.

Whole is what we are beyond time and no-time.

Chary. We are chary about enlightenment, about awakening.

That’s ok.

I wish us Χρόνια Πολλά to realize what we are, what Holy Mother births us to be! 

assuming there, is heaven

Here does the body go at death?

Some say Mary went, without dying, to heaven.

There's a hospice plan.

Thursday, August 13, 2015


Meddling, meddling!
When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own — not of the same blood or birth, but of the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions. 
Here is for no obstruction.

Here’s to no obstruction!

Wednesday, August 12, 2015

the absence of any visible way

Call me a John Cage/Leonard Cohen zen buddhist and a Daniel Berrigan/Thomas Merton catholic christian! 
The wait not to get into prison this morning was spent with a nice pastor telling me about Paul and forgiveness and the new life (cf. born again) that is necessitated by aware attention to letting go and moving through the unknown into a way of being fresh and without precedent because of  an a-causal, a-synchronicity, a-temporality, and a-historicity. Put differently, I was simultaneously translating his words into aphasic apophatic attentivity surrounding a cosmotheandric wholeness without and within, no separation, no delusion, no mind.

He was a perfect companion for our Samuel Beckett Waiting For Godot meets Ludwig Wittgenstein Philosophical Investigations reenactment.
Secularity—which is to say, our time in history—is the age of science and technology. To the extent that we’re secular, we no longer experience ourselves as being looked upon, overseen by powers out beyond us. Modern subjectivity is secular insofar as we experience our own human agency as supreme—we are the agents of creation and strive toward greater and greater control. Hence Immanuel Kant defined “enlightenment” as maturity: growing up to capitalize on the rational powers in our own hands. The danger that we vaguely sense in this historical development is that our drive to control everything is precisely what we can no longer control. We see the cosmos as being at our disposal, something there for us that we can manipulate toward our own ends and desires. In addition, by aligning itself so closely with science, secular thinking tends to identify truth with the empirical, the calculable, the measureable, and thus the spiritual dimension of human life—questions about the very meaning of human life—begin to seem illusory. Because no other vision of the Good has yet arisen to replace previous concerns such as afterlife in heaven or liberation from the cycle of death and rebirth, consumerism has tended to become our default mode of fulfillment, a kind of global faith in our secular world.  
Nietzsche hints in this direction in his famous “death of God” passage in The Gay Science. The madman proclaims the “death of God” and is distraught—he cares deeply and fears the repercussions of this loss. He assumes that with this loss the grounds for higher values have been undermined. The jeering atheists who just laugh at him are thoughtless, smug, and self-satisfied. They are perfectly content not to strive for higher values or for deeper self-awareness or to seek new forms of freedom. Rather than discipline themselves to ponder the meaning of birth and death, these secularists much prefer their current pursuit of poisonous greed, disdainful aversion, and pleasurable delusion. Although Nietzsche’s madman is crazed and disabled by the enormous implications of his insight, the atheists, already dead to any value beyond the most banal forms of self-satisfaction, are worse off.  

In the absence of any viable way to assert the existence of God or any other absolute foundation, two paths have opened up. The first is reactionary, a form of nostalgia for the premodern past that manifests in dogmatic attempts to live as though we still reside in some earlier epoch, as though we could still live medieval lives, as though a static human nature can still be taken to sanctify static values. The second path is secularity, which simply accepts our loss of values, rejects the religious past, and tries to make due by focusing elsewhere. Both reactions can’t help but adopt modern ways of thinking about religion. Both theists and atheists assume that faith is a certain kind of belief: certainty about the truth of otherworldly, supernatural propositions. They both proceed as though the question of the existence of God is ultimately an empirical hypothesis about what really exists or doesn’t exist out there, and like all good modernists, both pursue evidence for their convictions about belief and disbelief. While the hopelessness of the theistic effort is obvious, we should recognize that contemporary atheism is equally immersed in an untenable, uninspired vision of who we are as human beings.
(from, Religion Resurrected A secular Buddhist, recoiling from the ills of both theism and atheism, suggests that we move beyond both. by Dale S. Wright)
Later, in Special Management Unit (or segregation) we return to sit with man in orange behind plexi-glass for a conversation on Stoicism, Buddhism, German prisons, bravery and warrior culture, forgiveness, and trust.

It is a wonderful education.

We are such open students.

Something unforeseen this way comes!

Tuesday, August 11, 2015

rain falls Tuesday night

Song for the Last Act

Now that I have your face by heart, I look   
Less at its features than its darkening frame   
Where quince and melon, yellow as young flame,   
Lie with quilled dahlias and the shepherd’s crook.   
Beyond, a garden. There, in insolent ease 
The lead and marble figures watch the show   
Of yet another summer loath to go 
Although the scythes hang in the apple trees. 

Now that I have your face by heart, I look. 

Now that I have your voice by heart, I read   
In the black chords upon a dulling page   
Music that is not meant for music’s cage, 
Whose emblems mix with words that shake and bleed.   
The staves are shuttled over with a stark   
Unprinted silence. In a double dream   
I must spell out the storm, the running stream.   
The beat’s too swift. The notes shift in the dark. 

Now that I have your voice by heart, I read. 

Now that I have your heart by heart, I see 
The wharves with their great ships and architraves;   
The rigging and the cargo and the slaves 
On a strange beach under a broken sky. 
O not departure, but a voyage done! 
The bales stand on the stone; the anchor weeps 
Its red rust downward, and the long vine creeps   
Beside the salt herb, in the lengthening sun. 

Now that I have your heart by heart, I see.
Louise Bogan, “Song for the Last Act” from The Blue Estuaries: Poems 1923-1968.

Monday, August 10, 2015

quelle heure est-il?

There’s still time, brother.
A study of more than 200,000 galaxies, encompassing wavelengths of light from the far ultraviolet to infrared, shows that the universe is producing half as much energy as it did 2 billion years ago and continues to fade.

A giant supercomputer created a virtual version of our entire universe! How does that help us? 
“Newer galaxies are simply putting out less energy than galaxies did in the past,” astronomer Mehmet Alpaslan, with NASA’s Ames Research Center in Mountain View, Calif., told Discovery News.

Older stars are fading out faster than new stars are forming, a trend that eventually will leave the universe a cold and lonely place. “At some point, all matter will eventually decay. We’re observing the lights slowly shutting down," Alpasian said. 
“The timeline for all this to come to pass is very long, hundreds of trillions of years,” he added. 
The study, released Monday at the International Astronomical Union conference in Hawaii, culminates a seven-year, international effort to measure both the distances and energy output of more than 200,000 galaxies.
(--from, Universe Is Dying, Galactic Survey Shows, // 


But...for what? 

Sunday, August 09, 2015


Nagasaki Mary

The photo is of the charred statue of the virgin Mary in the Catholic cathedral that was close to ground zero 9 August 1945.

(--from louie, louie,

et nous, post Nagasaki?

It is hard it imagine a sane people dropping a second atomic bomb, this time on Nagasaki, 3 days after Hiroshima.

It is a heavy karma the United States blinded itself with seventy years ago in 1945 on this date.

From BBC

Today, the Japanese pray for peace and their 70,000 ancestors killed in Nagasaki, their 140,000 killed in Hiroshima.

What the United States suffers in negative karma today is, no doubt, ugly and invidious and rotting with corruption following such a cruel and evil dropping of suffering and murderous heedlessness.

Haiku, glimpse of brief recollection, try to see what is there:

 From World Haiku Festival 2010 in Nagasaki

Competition on the theme of 
the Atomic Bomb

First Place & Winner of the Mayor of Nagasaki City Award

                the sun cannot know

                the smudge on the ground

                once had a name

                                        (Diane Mayr, USA)

Second Place

                cicadas chirping

                for the very last time...

                atomic explosion

                                   (Keith A. Simmonds, UK)

Third Place

                clasping a doll

                a child walks alone

                                        (G.R.Parimala Rao, India)

And today, no-place, one final one;

when I die
this final thought --
there is no 
only what we 
thought is)

                                                    (wfh, 9aug15, nowhere)

Saturday, August 08, 2015

Friday, August 07, 2015

What the 99 year old woman (who we're fond of) choose to read today at poetry


I give a piece quite near away,
then another, one and two to three
and say good-bye with some dismay.

We might have been twins, I born in May
and she of the blistered January
colored like the vibrant cray-

on, clinging on to toys of the day,
as mine become that of history.
“Again,” she cries and I obey.

I hold the script of the gone by matinee:
before I ever found a scar, a yawn, a he;
past the years I’ve spun to macramé.

Soon I must go, and she will stay,
dwelling under the apple tree,
never to wander blind in first foray.

Sentient air, lead her not to disarray.
She flails. I walk. We are matching memory.
I have things she never will, a little say.
So I pull away and board the last ferry.

reject or accept; there is ... nothing other ... you can do

Reject nothing for some other life?
“When I have held and embraced who I am, how I am embodied, it has become a source of enlightenment, of freedom,” she said from a sunny corner window seat in her living room. Draped in a black monk’s jacket, she is a stark contrast to the white walls and white upholstery of the rest of the room. 
It is an idea that she unpacks in The Way of Tenderness: Awakening Through Race, Sexuality, and Gender, her second book of dharma, or Buddhist teachings, published in February by Wisdom Publications. In it, Manuel, who follows the Zen tradition, calls on Buddhists not to ignore those ways they may be different, whether it’s because of their color, gender, or sexual orientation. 
“These are the things you were born with,” she said, one hand resting on her chest. “Do you curl up and die or do you live with it?” 
This idea—which she and others call a “multiplicity of oneness”—is somewhat controversial within Buddhism, where the teachings have tended to focus on moving beyond the physical to find the spiritual. But Manuel and a handful of other Western Buddhists—including a number of African-American teachers—are embracing the idea as crucial to enlightenment, a state free from anxiety that is the ultimate goal of Buddhism. 
“There are two truths in Buddhism; one is relative and one is absolute,” Manuel said. “We tend to want to be in the absolute, where we are all the same, we are all one. But that is not where our suffering lies. Our suffering lies in the relative truth, in how we are embodied. So we have to acknowledge and explore these bodies to experience the absolute truth, the truth that we are one from the source of life. We can’t skip it.”Jan Willis, a religion scholar and author of Dreaming Me: Black, Baptist, and Buddhist, said Manuel’s teachings might be considered controversial in mainstream Buddhism but cannot be ignored. 
“Within the United States (Buddhist community), and especially from male convert practitioners, you hear, ‘You are making too much of that body and if you are really a Buddhist you have to transcend that,'” Willis said. “She is calling them on that. She is saying you have to deal with this first. And you do. When a black female lesbian body sits on a cushion, that is where her practice starts from, and you better take that into account." 
(--Black, Bisexual, and BuddhistZenju Earthlyn Manuel is not afraid to embrace who she is; by Kimberly Winston, Tricycle)
Receive everything as this life!

We dwell inside the reality of mind and consciousness and manifestation.

There's nothing outside this realization.

Thursday, August 06, 2015

quia benedixerit mihi pater peccavi

Hiroshima -- on this double feast: of The Disfiguration; of The Transfiguration

Four Haiku by Santoka Taneda (1882-1940)
. . .


Nothing else I can do
I’ll just keep on walking

Tsubaki hiraite haka ga aru

. . .


The owl, being an owl,
and I, being me,
can’t sleep

Fukurou wa fukurou de watashi wa watashi de nemurenai

. . .


Whatever you wish for
blows away in the wind
. . .


The moon rises
A flower blooming
Before my eyes

. . .

(Hope? -- photos, wfh)

Finally, a fifth:

No matter how I think 
it’s all the same 
I step on dead leaves 
and walk on

Nambo kangaete mo onnaji koto no ochiba fumi aruku
. . .     . . .     . . .

--Haiku from: Santoka: Grass and Tree Cairn by Taneda Santôka. Translations by Hiroaki Sato; illustrations by Stephen Addiss, Winchester, Va.: Red Moon Press, 2002, xxii + 74 pages, [230 haiku]