Are we really that different?

It seems that much has been made about our religious differences throughout history, and that kind of intolerance continues to be seen in the present day and age. I continue to be baffled that it concerns people halfway around the world whether or not I am accepted as the legitimate heir of the dharma lineage through the Buddhist and Eastern Catholic successions. I am equally mystified by members of my own community, who waste precious thoughts and energy trying to convince others (and me) that I am the most recent incarnation of this person or that.

All of this preoccupation with things external, and with complicated theologies, mythos, rituals and legends does very little, if anything, to alleviate suffering.

One of my greatest influences, as a contemplative monk, has always been Thomas Merton. Although he died before I had a chance to meet him personally, one of his Benedictine brothers was, in fact, my refuge guru and spiritual mentor through the first sixteen years of my life, and Abishtektananda-ji often told me stories about his brother from Gethsemane Abbey. One of the things that Merton wrote in his journal particularly struck me this morning, during my period of lectio (spiritual study):

“Either you look at the universe as a very poor creation out of which no one can make anything, or you look at your own life and your own part in the universe as infinitely rich, full of inexhaustible interest, opening out into the infinite further possibilities for study, contemplation and praise.”

(Journal, July 17, 1956)

That summarises very nicely the way that I believe one should approach their spiritual practice (sadhana). Sadhana is about looking within, not without… examining one’s own part in the universe, as it opens to further infinite possibilities and potential for healing, for service and for compassion.

On one of the discussion groups with which I interact, there was an interesting post on the similarities between the Druid path and Buddhism. Someone commented that from their perspective, Druidism had more in common with Hinduism, citing a few misunderstandings of the essential teachings of both paths, and looking at a literalist view of “what Buddhism teaches”. Their intention was not mean-spirited or intolerant at all, and was more of a conditioned response, undoubtedly reinforced by some of the beliefs of the more religious schools of Buddhism, rather than secular Buddhism or Buddhist philosophy.

In fact, if one looks at Buddhism, Hinduism, Druidism and Celtic spirituality, one would find that the four paths are extremely synergistic and fundamentally alike. It is a misconception that Buddhism is alone in its belief in “no-self” (emptiness). The purest and most original forms of Hindu dharma only use the metaphor of the soul (atman) as a means of illustrating the same thing that Buddhists teach with different metaphors. To pretend that there is any difference between the Hindu’s belief in transmigration of the soul, and the Buddhist belief in reincarnation of one’s “habits” is patently absurd. Similarly, it is arrogance and ego which cause Buddhist literalists to imagine that the Buddhist canon contains literal stories of the life of Buddha Sakyamuni, much less his actual words. (And always amuses me that these same fundamentalists will be quick to dismiss the stories in the Bhagavad Gita about Krsna, or tales of Greek, Roman and Celtic gods and goddesses.)

Life is a spiritual journey. We need not turn to complex theologies, ancient stories, mythos, ritual or traditions for spiritual growth. These are often useful tools to support the journey, but they are not part of the journey organically. The spiritual journey is our everyday life… our everyday experiences… right here, right where you and I are now. No academic background is needed. No religion is needed. No salvation is needed. No knowledge of particular scriptures, prayers, rituals or practices are needed. Everything you need to advance along the spiritual path already exists completely within you.

One man, clearly suffering from a number of unhealthy psychological and spiritual issues, spent weeks imposing his particularly warped take on a time-honoured spiritual path, creating chaos and discord with every post. When confronted about his distorted and misleading posts, he began to rant and rave about such nonsensical things as “absolute truth” and showed tremendous disrespect for those whose demonstrated study of the things he pretends to understand (including me) was distasteful and quite pathetic.

This preoccupation with absolute truth, whether an abstract idea, or something we force into concretised form, such as gods, goddesses, tantra or liturgies, scriptures or prophecies, is rather unhealthy and not terribly useful. The late pope, John Paul II, embarrassed learned Catholic theologians, and distanced the Roman Catholic institution from true ecumenism, when in his book, Crossing the Threshold of Hope, he wrote: “If [Christ] were only a wise man like Socrates, if He were a ‘prophet’ like Mohammed, if He were ‘enlightened’ like Buddha, without any doubt He would not be what He is. He is the one mediator between God and humanity.”

John Paul II demonstrated his ignorance and intolerance in that statement, like so many fundamentalist Christians, imagining that Christianity provides the only way to achieve this unhealthy need for “salvation”, and implying that all other spiritual paths are of no use. In fact, Rabbi Jesus, my Teacher, was only a wise man like Socrates, a prophet like Mohammed, self-realised like Buddha Sakyamuni. Nothing more. Nothing less. In order to believe that he served in some sort of imaginary role as mediator between humanity and their god, one has to embrace a belief in the god-concept as a “person”. Therefore, such statements foster religious intolerance, separatism and do nothing to foster compassion, understanding and bridge-building.

I consider myself to be a very devout disciple of Rabbi Jesus. I also consider myself to be a devout disciple of Buddha Sakyamuni. I have no idea whether any of the written myths and legends about either of these two great teachers are even remotely true. In fact, I have no factual or historical means of proving that either of these two men existed at all. But that neither proves nor disproves that they lived as great sages and teachers. For me, no book is “sacred”, because books contain ideas and idea are always subject to change… therefore they are impermanent. All phenomena are impermanent, and therefore cannot be worshipped or turned to for salvation, liberation or “a way out”.

While my detractors love to point out that I do not believe in the metaphoric “personal” god of the Abrahamic religions (whether one calls it G-D, God, Yahweh, Jehovah, Allah or El Shaddai), it would be incorrect to call me a “devil worshipper”, since I don’t believe it any literal supernatural beings. Period. I find such things as gods, goddesses, and such to be very useful metaphors and representations of intangible ideas, aspects of enlightenment, etc. And even the liturgies, pujas and prayers used by various cultures and spiritual traditions can be beautiful and rich, when approached with the proper disposition and understanding. One woman called me “Luciferian” in her blog last week, and she is certainly not entirely inaccurate. I do consider myself to be, as I said before, a disciple of the one who was referred to in the original Greek and Latin translations of the Christian scriptures as Lucifer – a reference to Rabbi Jesus himself, which later became misrepresented as some mythical “demon”. Again, it is sad that the greatest defenders of the fundamentalist faith seem to know the least about it!

My god is Love. I believe as many of the traditions, including the Christian tradition, Buddhism and Hinduism teach, that Love is the Eternal Principle. Some might express that (as we find in the Johannine Gospel) as “God is Love”, while others (like Sakyamuni) might say, “Love is the Eternal Law.” It makes no difference. My only god is Love Itself.

My religion, therefore, is Compassion. More accurately, I have no religion, but my spiritual path is the Path of Compassion. I see religion as being something that is apparently useful for many people, and which can serve as a fair safety-net for those who feel better imagining such things exist. However, when one truly embraces compassion, the need for a safety net goes away, because one recognises that every step is taken in groundlessness… and where there is no ground, where ya gonna fall?

My path or tradition is Service. Not service to “my own”, not service to “some” but service to every being that suffers. If there is one person excluded from being served, then all the service in the universe is in vain; because the objective of service is to alleviate suffering. If we exclude one person from being helped, then our commitment to alleviate suffering is bullshit.

For some, the traditions, superstitions and myths of particular religions work for them. But tales of miracles, walking on water, rising from the dead and virgin births don’t impress me. Perhaps Thich Nhat Hanh said it best, in Living Buddha, Living Christ, when he wrote: “The miracle is not to walk on water. The miracle is to walk on the green earth, dwelling deeply in the present moment and feeling truly alive.”

That is my path… my mission… my passion.

Tell me about yours!

Stonewall redux

The events of this past week, as the news of Michael Jackson's death hit the airwaves was remarkably reminiscent of how I would imagine it was forty years ago, when news of the great Judy Garland's death was reported.

News of the great singer's sad demise from a drug overdose resulted in shock and sadness for hundreds of thousands of people across the country that summer night, not the least of whom were a group of marginalised patrons of one of New York City's Stonewall Inn. Located in the heart of Greenwich Village, on Christopher Street, the Stonewall in was an historic building, which was originally used as a stables in the mid-nineteenth century.

Three years prior to the now infamous riots, the New York State Liquor Authority passed an ordinance stating that gay and lesbian people could not be served alcohol, because "they were disorderly". The Mattachine Society, pioneers in the mobilisation of lesbian and gay rights efforts, staged a sit-in at a bar not far from the Stonewall, on April 21, 1966.

The following year, the Stonewall Inn, which had been vacant for some time, was opened and earned the distinction of being the largest gay establishment in the United States.

Rampant homophobia fuelled frequent raids by the police throughout the next couple years, but the owners and patrons persevered, until the community's grief over the death of Judy Garland, an icon among gay men -- particularly among female impersonators -- coincided with another of the police department's unjust raids.

The result was a series of spontaneous and unfortunately very violent demonstrations against the police, as patrons fought back in the wee-hours of June 28, 1969, following the raid on the Stonewall. The event is now documented as the first instance in American history, when lesbian and gay people fought-back against government-sponsored persecution.

Tensions between New York City police and gay residents of Greenwich Village erupted into more protests the next evening, and again several nights later. Within weeks, Village residents quickly organised into activist groups to concentrate efforts on establishing places for gays and lesbians to gather without fear of being arrested or beaten by the police. For those who recall the events personally, it is often regarded as the defining moment in the LGBT Rights Movement.

Within six months, two gay activist organisations existed in New York (the Mattachine Society, and the Gay Liberation Front), concentrating on confrontational tactics, and three newspapers were established to promote rights for gays and lesbians.

By June 28, 1970, on the first anniversary of the riots, the first Gay Pride Marches occurred in New York City, Los Angeles, San Francisco. The following year, they were joined by Chicago and Atlanta.

(Pictured left, speaking at an interfaith Communion Service during 2004 Gay Pride Atlanta)

Today the Stonewall Inn, registered as an historic place in the United States National Register of Historic Places, for its significance in lesbian and gay rights history, still operates as a lesbian and gay nightclub.

I couldn't help but recall the kind of persecution that the forerunners of the Lesbian, Gay, Bisexual and Transgender movement courageously battled in those earlier times, as we saw so much of this week interrupted by spurious and hateful attacks, and mean-spirited, baseless attempts to discredit me by some of the Fundie McNuggets® on Facebook and Twitter.

Of course, like those who constantly attempt to post libellous and unfounded rumours about me on various websites, these individuals continue to be thwarted, because my work as a monk, an activist, a Catholic clergyperson, an author, lecturer, anthropologist and as a leading entrepreneur, are all well documented.

So instead these individuals rely on insinuation about my 26-year battle with AIDS -- a disease with which I was infected after being brutally beaten and raped on May 10, 1983, by four illegal immigrants from Haiti, in Hollywood, Florida. Once again, the detractors could easily check the police records to verify this attack, but that would not serve their agenda or smear campaign.

One woman, after being put in her place and blocked from further fundamentalist and homophobic diatribes on my other blog, went further this week, once again insinuating that I was involved in a business scam with a closeted pair of lovers, posing as "father and son", who were arrested on multiple charges of fraud and illegal business practices. Again, this was patently false, and when challenged to back up her claims, she conveniently went silent.

We're a long way from winning the battle against closed-minded, bible-thumping morons in this country, and against religious fundamentalists the world over.

But at least on this weekend, LGBT people have an opportunity to mindfully thank those who made it possible for this kind of discussion to occur, without police reprisal. Through on-going non-violent protest, education and refusal to accept anything less than the same basic human rights as those with heterosexual orientation, we will make progress.

The Fundie McNuggets® are increasingly becoming a laughing stock. People are starting to see through their claims, their smear campaigns and even their illicit attempts to hurt my business. While they rant and rave, and tout their lotions, potions, pills and long distance plans, my group continues to grow at a rate 3-5 times the average for small business entrepreneurs.

While they were attacking me, I launched the People's Financial Network -- the first inclusive and affirming financial services network in the United States, founded on dharma principles, and dedicated to helping folks get out of debt in 12-48 months.

While they were making insinuations about my past, my Pre-Paid Legal Services business doubled in size, and we pre-launched a lead generation system that will put 10,000 double opt-in leads into serious entrepreneur's hands (for less than $10!)

While they were posting websites, calling the grassroots intentional spiritual community that I lead, and the religious order of which I am a part a "cult", we fed more than 250 people on the streets, and helped prevent one woman from becoming homeless.

All in all, I'd say that is too shabby for an openly-gay Buddhist monk and retired Eastern Catholic bishop, whose past included a brief stint in adult films, ownership of three seven-figure income earning salons and spas, and international recognition as one of the most successful architects of online marketing systems in the past ten years.

Guess the Fundie McNuggets® are right about one thing... I am Focused And Grateful... or as they put it a "F.A.G." and f*cking proud of it.

Live with Passion -

dharmacharya gurudas sunyatananda, o.c.
(dr. f. gianmichael salvato, o.c., m.sc.)

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On grief and responsibility…

I am disappointed in what I’ve seen today, across the landscape of the various social media. The world seemed to stop and hold its breath, as Michael Jackson was taken to the UCLA Medical Centre, unconscious and comatose, following cardiac arrest. And as the conflicting reports of whether or not he died hit the airwaves, suddenly there was an outpouring of sentiments over the “great loss” that people imagined his death to represent.

Yes, Michael Jackson was a gifted musician, and produced some wonderful music (particularly when he was younger). And yes, recognition for his success with the album Thriller is appropriate. But just as his accomplishments are recalled, so too must we recall that this was a deeply troubled, emotionally unstable and sexually inappropriate, irresponsible and unbalanced individual.

John Wayne Gacy was a gifted painter, Ted Bundy was a talented writer, and John Wilkes Booth was a talented actor. Yet when these men died, no one went out of their way to shed tears and hold vigils.

I am sorry for the loss experienced by the family and loved ones of Michael Jackson and Farrah Fawsett. Their deaths, like the death of anyone, is a difficult and painful experience for those closest to them. And for the fans who imagine their world has changed, I am sorry as well… but only because such individuals have a distorted and warped perspective on life.

Where was the outpouring of grief over Neda, a young Iranian woman, whose brutal murder was captured in viral video footage? Or for the women and children murdered every single day for more than a decade in Darfur? Where was the outpouring of sadness for the families losing their homes, due to the banking debacle in the United States? Where was the “shock and disbelief” over evidence that should have caused Americans to demand a closer look into the “inside job” that occurred on 9/11?

Have we become so desensitised to the suffering around us that only the sensational stories Fox News and CNN want us to hear gets our attention?

Perhaps in death, Michael Jackson will finally achieve the peace and satisfaction that seemed to elude him throughout his troubled and disturbed life.

But I cannot help but think of the hundreds of thousands of people going to bed hungry tonight, who could be fed by the money that will be wasted on flowers, candles and other symbols of tribute for Jackson and Fawsett.

When I told folks of a family that was at risk of becoming homeless, after losing their home in a fire, ONE PERSON responded and made a donation to them. Is this how far we’ve sunk?

So please forgive me for not shedding a tear over the news of Michael Jackson’s and Farrah Fawsett’s death. My condolences and prayers are with their families and loved ones. But my attention remains on those who continue to suffer, whose voices are unheard.

Namasté!

Intimacy… our Great Teacher

Intimate relationships are powerful teachers and indicators of what we ought to focus on healing in our own lives. When we are intimately involved with another, that intimacy pulls from the most hidden depths of our beings the wounds, the obstacles and the knots of samsara. These wounds and obstacles may have been buried under layer-upon-protective-layer of conscious or unconscious defences, suppressed memories, pain and fear; yet through the bonds of intimacy, are suddenly ripped up through all of that ego, and brought to centre stage, where we have no choice but to confront it.

When intimacy is built upon genuine compassion and love, then it provides us with the ideal environment for working through those difficult and painfully embedded knots and wounds. We sense that the love itself can tolerate the struggle and provide the strength to move through the pain, rather than try to avoid it any longer.

In A Course in Miracles, we teach that one’s task is not to seek out love, but merely to seek and find all the barriers within ourselves that we have built against it.

We will be hurt in relationships, no matter what. It’s part of the journey of life. Even those we perceive as being closest to us will do things which trigger pain and sadness. How we choose to move through those experiences, however, is the greatest indication of where we are in our spiritual journey. This doesn’t mean allowing yourself to be used as a doormat, by any means. It is one’s responsibility to let others know when they have experienced pain or sorrow, due to actions or inactions. And there will be times when relationships cease to be healthy and will have run their courses. But there is never a time when we can allow ourselves to condemn another person, for that is nothing more than an attempt to justify ourselves… and self-justification is neither necessary nor useful. What need have you to justify yourself? Why rally against someone who hurt you by demanding that they recognise your worth?

Perhaps the other person is hurting, weak, immature or simply made a bad decision. The very fact that an intimate relationship exists between you ought to be evidence enough that this person recognises your value, and may perhaps be a better indication that the one whose value they do not recognise is their own!

There is a story among the writings of the Desert Fathers, in which someone asks one of the monks to define humility. The ascetic sage replied simply, “Humility is when you forgive someone who has wronged you before he expresses regret.” My Teacher, Tenzin Yangchen Ma, taught me: “When you have an angry reaction over anything big or small, you begin to open up new trails, or new grooves of unworthiness, within yourself. You also begin to deepen these grooves every time you have another angry reaction…” But she explained further than when we begin to touch that place, where we are wounded, with awareness and the pranic breath, we soften those grooves, releasing the fear and the pain, and giving rise to compassion. Love is deeper than anger. Love dispells fear.

Namasté!

-- dharmacharya gurudas sunyatananda

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Understanding the Essence of Dharma

I believe it is important for people to understand the distinction between the essence of Buddhism and the cultural part of Tibetan Buddhism, as well as understanding distinction between the essence of the Christ Dharma and the cultural ethos and heritage of Christianity.

As a contemplative spiritual teacher, my path is principally influenced by the Dharma of the Christ, the Dharma of the Buddha and the Sanatana Dharma (Hinduism). I also draw on some of the essences of the New Thought movement, Taoism and some ancient esoteric paths. For the sake of simplicity, I am often referred to as either a Buddhist lama, guru or monk, or by what I prefer: as a Buddhist-Camaldolese contemplative.

You see, the essential part of the Christ Dharma and Buddhist Dharma is the same everywhere – to be less selfish, more compassionate and mindful… not to harm others under any circumstances, and to help others as much as possible. The cultural aspects of these spiritual paths vary from country to country and from tradition to tradition.

This is why, despite my having received empowerments (initiation) in Tibetan Buddhism, particularly in the Vajrayana path, I do not believe it would particularly serve Westerners well to attempt to practice these cultural forms of Buddhism, at least not in their complete form. As an anthropologist, I have often made the same argument against what has become Christianity, which misconstrues and misrepresents much of the Christ Dharma, because it fails, so often, to appreciate the cultural context of that particular expression of spiritual teaching.

What we should do, I believe, is to take the essence of these teachings, and adopt them to the existing conditions, culture and postmodern ethos. This is indeed what the texts tell us that Buddha Sakyamuni did, as he brought the Dharma across India and into Nepal. And it is what we do today as so many spiritual teachers are bringing the core essence of these mystery schools, spiritual paths, and great teachings of compassion to a postmodern world.

I am often asked why I don’t speak more about such things as Tibetan tantra, the practice of tonglen, or other aspects of esoteric Buddhism and Catholicism. It seems to me that the world doesn’t lack teachers willing to expound on such mystical and esoteric topics (although I personally believe that such information in the ill-formed and improperly guided hands can be dangerous for them spiritually and psychologically). What I see lacking in the world are those willing to teach compassion, altruism, service and mindfulness… these are not things we need to study for years in a monastery in order to perfect… The Six Great Perfections are spiritual exercises we can develop right now, where we are, regardless of our personal, spiritual, religious or academic backgrounds.

I believe that the compassion, mindfulness and nonviolent approach of Buddhist Dharma, coupled with the focus on social justice, engaged service and forgiveness of the Essence of Christ’s Teaching, and strengthened by the nonviolence, devotion through service and respect of the Sanatana Dharma can impact the world in ways unimaginable, if we will work to move beyond the cultural motifs, superstitions and sectarianism, and get to the heart of what these teachings offer.

During my last audience with my Spiritual Father, His Holiness the Fourteenth Dalai Lama, he said something that was striking, “Great compassion is the root of all forms of worship.”

Perhaps if we stop worrying about whether this person or that is “doing it right”… if we stop to recognise that they are simply striving for the same thing we are – to be free of suffering and to find happiness and peace, fulfilment and satisfaction – then we can truly get to the work that the great spiritual teachers: Buddha, Christ, Mohammad, Ramakrsna, Neem Karoli Baba, Mother Teresa, Francis and Clare of Assisi, the Desert Fathers and Desert Mothers, Morehei Uyeshiba, Gandhi, Dr. King, Tenzin Yanchen Ma, Amma, Yogi Bhajan, Tsem Tulku Rinpoche, Sakyong Mipham Rinpoche, Chogyam Trungpa Rinpoche and Louise Hay have taught all along.

Namasté!

-- dharmacharya gurudas sunyatananda

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Ask the monk…

This week’s question, from Skanda in Atlanta, GA:

“Namaste, Khenpo! I am curious about something you’ve often said. You speak of the importance of non-attachment, and yet you left the monastery and ashram life to teach within the world itself. You are in a relationship, you work 12-18 hours a day at your business, in addition to all of the work you do teaching and writing, and you encourage others to join you in your work feeding the homeless and poor. I don’t understand how that is a life of detachment, when it seems to be preoccupied with the world itself. I mean no disrespect, but have been thinking about entering the monastic life in order to focus on my spirituality, so I wondered why you would ever have left.”

Thanks for taking the time to ask such a sincere question, Skanda, and know that there could be no offense taken!

There are some concepts which I believe sometime suffer the ill-effects of the subtle differences between the original languages of the Great Teachers and the Western vernacular. The English language employs so many layers of meaning and use to certain words, that we can frequently misunderstand what was originally meant. We see this in studying the Buddha Dharma, Sanatana Dharma and Dharma of the Christ especially. Such words as “non-attachment”, “emptiness”, “at hand” and even references to divinity are among the most often misunderstood and mistranslated.

You are correct in your assessment that my path is a path of non-attachment, and I will spend every day of my life working on that path, since attachments seem to arise and challenge the path daily. I will admit that it was easier to avoid the circumstances that led to attachment, when I lived within the structure of a monastery or ashram life. And at the time, that was the right place for me to be.

Realise too, however, that non-attachment does not mean apathy or indifference. The indifferent heart is not “unattached” at all. In fact, indifference only arises from the ego-mind. Those who take living in a monastery or ashram seriously are often among the most compassionate, socially-concerned, and engaged individuals I know. The commitment to become non-attached is often referred to as a vow of “detachment”, but we must understand what it is that one is choosing (or vowing themselves) to become detached from.

One ought not seek detachment from others. That would be unhealthy, unreasonable and selfish. Instead, one seeks detachment from the possessiveness that exists within our ego-minds.

I would prefer to live my life in the rhythms of that monastery that we had to leave so many years ago. It was indeed liberating to be able to focus 100% of our efforts each day to feeding and caring for the sick, hungry and marginalised… to teach my monks and nuns about the Dharma… to be unconcerned with the minutia of paying the rent or buying food, etc. And it is because of the good I know that came of such things that I am committed to being able to do that again.

But non-attachment doesn’t absolve one of the real responsibilities in life. For example, there is an ashram where many of my spiritual sisters and brothers live, where the residents pay almost twice as much for rent and food than I currently exist on. I wanted to live there at one time, but simply could not afford to do so. These folks work and work hard in the world, and yet they are every bit as enmeshed in the life of bhaktis, sanyassin, and monks as in any other cloistered monastery.

Right now, because we do not have the benefit of benefactors, I work 18 hours a day to sustain the work we do, and hopefully move us closer to the day when we can return to that simpler life. But I do not personally take any of the money that is earned for me selfishly, and am not attached to the money as a possession. Sometimes, I think that working 18 hours a day has been better for me, because it challenges me more intensely to be unattached.

And yes, I am in a committed relationship, and that will be the case for as long as that is mutually agreed upon as being healthy and affirming for both of us. Again, there is no attachment, because I share myself wholly with him, without expecting anything in return, and he does the same thing. We don’t “own” one another, and don’t subscribe to the societal ideologies of “marriage”, “monogamy”, or any other possessive concepts. We are two people, who share a special mutual love and companionship, who have chosen to journey along this road together, and who may well have done so in previous lives.

As for the insistence I have that our Order feed the poor and homeless, work to care for the sick and dying, and be engaged in social justice, the teaching of the Christ and the Buddha compel me to believe that a life without those engagements would be a life wasted.

“Whatsoever you do to the least of these,” Rabbi Jesus taught, “you do for me.”

In the Vimalkirti Sutra, the Buddha is said to have taught the importance of caring for the temporal needs of others, before trying to help them with their spiritual journey. Jesus surely understood this, as we recall from the story of feeding the multitudes and making sure the wedding guests had enough wine. Buddha is said to have taught:

“He makes his body into food and drink, first relieving hunger and thirst, then teaching people the truth. Where there are those in poverty and need, he comes with unending supplies, allowing them to encourage and lead others.”

Vimalakirti Sutra 8

The playwright Bertolt Brecht simplified this idea, suggesting, “First grub, then ethics.” In other words, until we’ve met the real needs of the body – including our own – the ideas and concepts of spiritual truth will ring hollow. This is because spirituality without compassion is useless. A belief in gods and goddesses without a foundation in compassion and service are little more than superstition.

I’d like to think that over the past ten years, the difficult circumstances of being forced to live outside the familiar monastic rhythm has enabled me to reach people I would never have reached before.

There might be a benefactor or benefactors out there who believe in what we are doing enough to make it possible for us to do that without the struggle and 18 hour days… I’d like to think that is possible… but I won’t sit around and wait for it.

Some will surely criticise me for being too unorthodox. That’s OK. Others will criticise me for holding those in positions of spiritual “authority” accountable to those they serve. That’s OK too. In the end, what will matter most is whether or not I served with compassion and inspired others to do the same.

Regarding your discernment process, Skanda, sit quietly and follow the voice within your heart. If you feel that you are called to life in a monastery or ashram, follow your heart and see where the journey takes you. Remember, however, that the advice of the Buddha is to follow the teaching, not the teacher. Don’t get caught up in “guru worship”, but instead, maintain a grateful heart to the teacher for leading you to discover that which already exists within you.

I will remember you in our liturgies and pujas, and send you my love!

Namasté!

-- dharmacharya gurudas sunyatananda

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The Lesson of Letting Go

A friend called me last week to express how frustrated he was with recent events in his business. It turned out that the “superstar” in whom he and his marketing team had placed much of their belief and reliance was little more than a two-bit grifter, who was arrested earlier in the month on multiple counts of felony theft, fraud, and operating a Ponzi scheme. “Mr. MLM” was being held on $8.8 million bail, and is looking at some significant jail time, if the allegations are sufficiently proven in court.

To make matter worse, my friend found out the the company “Mr. MLM” was promoting as “the next big entrepreneurial explosion”, was being run by a guy with a less than remarkable track-record, who screwed a lot of people out of their incomes in the last venture he ran… and now, the same guy repackaged his old product, changed the name of his new “deal”, and my friend found himself in a difficult spot of having to figure out a way to do what is the hardest thing for servant leaders… and that is to let his team know they’ve made a serious mistake, and need to regroup.

I know this man possesses the integrity, ethics and genuine concern for others that is causing him to suffer, because he is terrified that if he admits that they made a mistake, people will never believe him, when he tells them that an opportunity exists for them to get out of the “MLM game” and start a legitimate business venture with a team of industry pioneers in a completely different field.

The lesson my friend is in the process of learning is one that each of us has to learn – sometimes repeatedly – until we become mindful of it organically…

The Lesson of Letting Go

In the Buddhism and the Dharma of the Christ, we refer to this as “non-attachment”. And while we often think of it in terms of being attached to material possessions, it also includes attachment to emotions… including fear.

Our fear of change keeps us from moving into further stages of living.

Again, using my friend as an example, he is focused on what he perceives as the “good things” in his present business opportunity: a growing group with a decent potential for earnings for him and ostensibly, for those involved. But my friend has forgotten (or not realised) that every good thing in our lives was created by us. We create our own experiences in life. Therefore, his perceptions about the “good” that he imagines he will lose by doing the right thing is nothing more than a perception. No one and nothing can take away the “good”, because it is an organic and indwelling part of his nature.

Without a doubt, life takes courage to live fully. True satisfaction… true happiness does not depend on our ability to deny pain. Pain exists and is part of life. Suffering is optional. Surely, there have been some obstacles and set-backs in his sales team’s endeavours. And I would imagine that realising, as so many of us have realised, that we were taken advantage of by a smooth con-artist, who couches his schemes in the typically flowery verbiage of religion and philanthropy, stings a bit. Yet my friend and his team are bigger than any con artist, and their determination, spirit and passion for helping others can easily move them through that temporary pain, toward remarkable success.

We participate in making the obstacles what they are in our lives, and we must participate equally in letting them go, when it’s time to move on.

Whatever is not love is fear.

This process of letting go of fear is a process that empowers us to live with real mindfulness of the present. It’s not about some magical formula for asceticism, but about creating the “magic” that comes from being present in the moment, and allowing ourselves to embrace the challenges as they come, using them as fuel. “Consume life,” Tenzin Yangchen used to tell me, “or life will consume you!”

Master Thich Nhat Hanh reflects on the wonder of living in the moment and letting go this way:

“People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle, which we don’t even recognise.”

This world in which we live is filled with mystery and wonder. I sincerely hope my friend finds his way toward doing the right thing, because I know that it continues to gnaw at him, that he is continuing to allow folks to take a terrible chance with their financial futures, by staying with a company that is built upon quicksand.

When we quiet the mind and relax the senses, we can begin to see beyond the “perceptions” that are coloured by fear, and hear beyond the chatter of the mindless-ego (servant of fear), and at once, pain no longer frightens us, but compels us to move toward and through it, as a teacher encourages the student to move through the difficult equation, so that wisdom and mastery can be gained.

Even the Desert Fathers of Egypt understood the necessity of destroying the ego-self. Abba Alonius wrote: “By utterly destroying myself I was able to reconstruct and reshape myself into a new creation.” As the Jewish prophet wrote, “…the sycamores have been cut down, but we will put cedars in their place.” (Isaiah 9.10)

Be bold! Move forward! Recognise the fear that’s holding you back from doing the right thing and seize the moment! You don’t need a safety net… just move toward the pain, toward the fear… and watch what happens!

Namasté!

-- dharmacharya gurudas sunyatananda

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Moving through difficult experiences

I believe that we inhabit an invisible spiritual environment from which the resources for peace, transformation and healing are continuously and immeasurably available… an environment in which the perceived “self” recognises its unity with the Greater Self, and discovers that the Greater Self is an impermanent phenomenon, created out of Limitless Love.

One of the Desert Fathers, Abba Moses, once said, “If your behaviour does not match your prayers, your prayers are wasted. We should not continue to do anything we condemn in our spiritual practice.”

In Buddhism and New Thought, we often hear that we create our experiences. It’s not always easy to remain mindful of this truth; however, when we are confronted with difficult experiences or unpleasant events, we find that loving-kindness and self-responsibility have the capacity to soften the hardness and release the contraction of aversion that arises from the ego-mind.

An example of this came up this week, when we were faced with a significant financial crisis, due to the breach of contract by one of the companies with whom we had partnered. Initially, when I realised that the CEO of that company was incapable of delivering on his promises for the fourth month in a row, and that his four months of failure to deliver resulted in our being significantly short of where we needed to be financially, it was easy to become angry with him. But that anger was not useful in any way. No matter how disgusted I was at the way this guy continues to whine about how I “disappointed him” and how “unprofessional” I was to confront him and his supposed Director of Marketing for their complete ineptitude and irresponsibility, it wasn’t going to change the facts: this guy’s company is not properly funded; lacks competent management; and is all about promises, not performance.

Suddenly, when looking at the facts, and not looking at the emotions we attach to our perceptions, it was easy to simply walk away from the deal, and recognise that situation for what it is.

The moment I did that, I also opened up the part of my mind, which I call Creative Intelligence (others refer to this as Universal Mind, the Buddha Field or Christ Consciousness), and in so doing, opened the doors of creativity for the crisis to become resolved. The apparent lack of money in the monastery’s operating fund was covered within three hours, almost to the dime.

Now understand that this is not “magic”, it’s science. The Buddhist master, Yuan-Wu, taught: “Surrender everything – your body, your life, your inner self – and you will experience peace, ease, non-doing and inexpressible happiness.”

When I began my spiritual formation for the priesthood, I was originally part of a religious community founded by St. Ignatius Loyola, which has served as the intellectual/spiritual illuminati for the Roman Catholic Church for 475 years. These were a society of men who understood many of the things that I’ve written about: non-theism, impermanence, non-dualism, Gnostic philosophy, and so forth. Of course, they are also a society of men with very prominent and deliberate designs on dominating the spiritual landscape, controlling the Church (and the world, which it imagines ought to be under the rule of their church), and safeguarding the “mysteries” from the intellectually “inferior”.

I found much of that to be politically motivated, inconsistent with the Way of the Christ, and grossly institutionalised, and after two years, parted ways with them, entering the Franciscan contemplative life at the age of 18. The Franciscans had much less of a handle on what it meant for me to already be an ordained Buddhist monk than the Jesuits did, but they lived a charism closer to the Dharma path.

One thing about the Jesuits, however, for which I will always be grateful, is the surrender prayer of Ignatius Loyola. Despite its being framed within a theistic framework, I found a particular resonance with the Dharma teaching on surrender and renunciation/detachment.

In the prayer, one affirms that he or she surrenders his liberty, memory, understanding… the entire will. The adherent prays, “Give me only Love and grace… that’s enough for me.”

It can be helpful, I think, at a time when so many are facing difficulties, financial stress, violence and unrest, to remember to come back to our centre and become grounded in Love. Loving-kindness, patience, equanimity and compassion transforms our minds, reshapes our lives, and radically changes our experiences… and when our experience changes, the entire world changes.

Namasté!

 

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Forgiveness

There can be no doubt that nothing hurts as much as when someone violates the trust I placed in them. For me, trust is the basic currency of relationships, while compassion and love are the foundation. Once violated, trust throws the entire exchange off-balance, and forces us to confront those things which need our attention.

Being in conflict with another person strains our relationships with everyone. In A Course in Miracles, we taught that the absence of peace knows no bounds, and I have found this to be particularly well demonstrated in instances of broken trust, anger and emotional hurt.

I've recently had to confront some very serious issues in which my trust has been violated, and someone close continued to make decisions that were deeply disappointing and caused considerable hardships and pain for a number of people closest to them. And while I initially experienced anger over having just spoken with them about this precise matter a few days earlier, I found the hours that followed to be a cycle of anger, frustration, hurt and imbalance.

I knew that I forgiveness would be a process, and would not pretend that the negative consequences of this particular person's actions were just going to magically go away. In fact, I am very clear that this person needs to fix what they did, even if it means their being inconvenienced, or having to sacrifice their own leisure-time plans until they can do so.

But I am also clear that remaining in that cycle of anger, hurt and frustration will do nothing to resolve the conflict. I have allowed myself to feel the wound and have avoided the easier path of denying that it hurt me. I have spent time realising that damage was indeed done to the relationship, and the loss of trust has had a profound impact. And those things are in fact, the first steps toward healing.

You see, when we deny the pain, our focus internally is on the pain. We don't want others, especially the person or persons involved, to know we were vulnerable. And so that interior focus creates an adamant need for retribution... we want to restore the balance to the relationship, and the ego imagines that hurting someone back will do that. But it never does.

Forgiveness means being in favour of (for-) the process of giving. Giving compassion. Giving understanding. Giving room for the other person to make right the things they said or did.

Each of us has the capacity for bringing the sacred into every situation. The pain and woundedness of any circumstance is soothed the moment we generate true compassion for the "other" person, and recognise that every experience is an external reflection of something within us that needed to be healed already.

The person who "hurt" us is also hurting. There is no time or need for regrets over times when we violated someone's trust in us, or when someone else violates our trust. When we forgive ourselves, we naturally forgive all others. When we learn that the sole purpose of this physical experience and body, created by the ego-mind, is so that we can learn those lessons needed for our spiritual progress, then we can let go of the need to label things as "good" or "bad".

That doesn't mean ignoring the emotions that arise, because those emotions are also our teachers. But it means allowing ourselves to move through the pain... through the crisis... and to do what we must, in order to ensure that we do not find ourselves in that situation again. Sometimes what we have to do is difficult. Sometimes it means coming to grips with the reality that someone else might not care about the damage they've done to us, because they are incapable of anything more than self-absorbed, immature and self-destructive behaviours. But other times, it may be an opportunity for the other person to reach out to us and lean on us to help them get those self-destructive, immature and self-absorbed behaviours under control, so that they can leave them in the past.

If we are stuck in the mode of anger and retribution, we will always miss the opportunity to be there for others.

And when we are angry at one person, it impacts every relationship we have on the planet. You cannot be angry or out-of-accord with one person, and not have disturbed the balance of your relationships with others. This is because your very nature is love, not discord, and when you are not acting out of love, then you are not in accord with your true nature. Therefore, you have handed-over the control to the ego, and are not functioning naturally.

Choose forgiveness. Choose peace. Choose love.

Namasté!

 

Copyright ©2009, Dharmacharya Gurudas Sunyatananda (Dr. F. Gianmichael Salvato). All rights reserved. This article may be reproduced, blogged, quoted or distributed, provided the entire blog, including by-lines, contact information and this copyright remain intact. It may NOT be altered in any way, without express written permission.

Choosing Love

Some people imagine that in order to live the same kind of life that a contemplative monk lives, one would have to become a renunciate in the literal sense – giving up one’s possessions, relationships and interaction with the world, and moving to some isolated monastery or hermitage. But the Widsom of the Desert Hermitage is located in the heart of historic Downtown Lancaster – just sixty miles from Philadelphia and 45 miles from the Pennsylvania capitol city of Harrisburg; yet the quality and tenor of my contemplative life is every bit as intact as when I lived on an ashram or in a monastery.

In the Christian scripture, particularly in the text attributed to Matthew, we read the disciples’ words, “We have left everything and followed you.”

Buddhist and Christian canon contain recommendations and admonishments by the wisdom teachers, Sakyamuni and Yeshua, which are usually interpreted as a prescription for a life of renunciation and detachment. Among the Desert Fathers, we read Abba Ammonas’ explanation, which sheds light on what Yeshua (Jesus) may have meant in Luke 12:24, when he is said to have taught, “Strive to enter through the narrow door; for many, O tell you, will try to enter and will not be able to…”:

“When Christ mentioned the narrow door, he meant controlling one’s thoughts and eliminating one’s ego-will, for the sake of Love.”

When we simply choose love over ego, then we encounter the sacred in ways never before possible. This is the true way of the monastic… the way of compassion.

It is for this reason that the Contemplative Monks of the Eightfold Path have, as their simple rule of life, adopted the rule of St. Romuald (founder of the Camaldolese Order of Benedictines), which says:

Sit in your cell as in paradise;
put the whole world behind you and forget it;
like a skilled angler on the lookout for a catch
keep a careful eye on your thoughts.

The path you follow is the Dharma of Compassion --
never abandon that path.

If you've come with a novice's enthusiasm and can't
accomplish what you want, take every chance you can find
to chant the sacred Mantra of Chenrezi:
OM MANI PADME HUM
in your heart; if your mind wanders as you chant
don't give up but hurry back and try again.

Above all realise that above all else, you are
in the presence of Divine Perfection;
you hold your heart there in wonder
as if before your sovereign.

You are that Sovereign, for it is written,
"The sovereign domain of the Enlightened One
is within you."

Empty yourself completely;
sit waiting, content with the gift of Silence,
like a little chick tasting and eating nothing
but what its mother brings.

With all your heart,
as the sun rises and sets each day:
Vow to do all you can to end the suffering of all beings;
Vow to uproot endless blind passions and attachments;
Vow to penetrate the Dharma Gates beyond measure;
Vow to realise your birthright as an Awakened and Anointed One
for the good of all sentient beings, and as a caretaker of all Creation.

This is a way of life each of us can adopt, wherever we are… without sacrificing our station in life, our relationships, our homes or work.

It is all about choosing to walk the path of the Dharma of Compassion. And it is our way.