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BCCN Newsletter, Vol. 7, Issue 4

BCCN Newsletter, Vol. 7, Issue 4

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Just as, of all trees, the balsam is foremost in terms of softness & pliancy,
 
In the same way I don’t envision a single thing that, whendeveloped & cultivated,is as soft & pliant as the mind.
Mudu Sutta
 
Becoming
 
Tissa (Concord, NH)
 
Before coing to rison, I knew who I ws— fther,  husbnd,  son. Overthe yers, these idenes ceented who I . Now s the yers hve ssed,I  no longer  fther,  husbnd, or  son. In the bsence of these lbels(entl forons) I ws losing y sense of “being.” I wnted to know whtis the “I ” of e. The Dh rovided insight s I begn inquiry s towht ws the becoing of e (rther thn, wht I’ve becoe). I would like toshre with you soe things tht hve heled e with this understnding.
 
Fro birth we ch to things to for our identy: ine, tht is e, this ise. I cry when I  serted fro e, nd I  hy when self returns toe. Mny of us wnt to crry this over into/st the breku of our body inthe ens of  legcy s “this is (ws) e.” So uch eort is ut into beingsoething, s well s to revent fro being nothing.
 
There re two quotes tht hve relly gelled with e. “Renuncion is lenggo of holding bck” (Trung Rinoche) nd, “Forgiveness is leng go of thehoe tht the st could hve been ny dierent” (recounted by Orh Win-frey). Leng go sees to be the resulng thee of y inquiry (
i.e.,
leng goof cquisions).
 
Becoing is described s the rocess of giving rise, within the ind, to sttesof being tht llow for hysicl or entl birth on ny of the three levels(sensulity, for, nd forless). Acquision (
updahi 
) literlly ens belong-ings, bggge, rhernli. In the sus, it ens the entl bggge thtthe ind crries round. (Denions by Thnissro Bhikikhu)
 
Becoing. I . I  becoing. I   connuing collecon of cquisions.To sto becoing, sto collecng. I   he of cquisions. Abndon thecquisions. Wht reins? The cesson of stress?
 
(Connued on page 2)
 
October
-
December 2011
 
Volume 7, Issue 4
 
NEWSLETTER
 
Buddhist Correspondence Course
 
Inside this issue:
 
Becoming,
Tiss
 
1
 
Meditaon on Anger,
 
Stefn Crisbsn
 
3
 
Tara,
Jes L. Hlbirt
 
3
 
Soul Coal,
Erik Fite
 
4
 
Contentment,
 
C. Ptrick O’Connor
 
4
 
 Awake in Darkness,
 
Bobby Thie
 
5
 
Sandalwood and the Lamp
 
The First Night of Forever,
 
Trvis L. Ads (Mujin)
 
6
 
Dhamma Pracce in Prison,
 
Shne Blke
 
6
 
Open the Book,
Tiothy Elsten
 
7
 
Liberaon,
Jes Dvie
 
8
 
Buddha
, Michel Judd
 
8
 
Lucidity 
, Alton Overweg
 
9
 
Meditang
, Chd Frnk
 
9
 
Suering
, Andre Mrze
 
10
 
Within Truth
,
 
Doineque H. M. Ry
 
10
 
Far Shore
, Alton Overweg
 
10
 
Twelve Hours
, Steven Hyn
 
10
 
Leers
 
11
 
Guided Meditaon
,
 
Jes L. Hlbirt
 
12
 
Praccing and Release
,
 
Tiothy
 
12
 
 
2
The BCCN is distributed tno chrge to those tkingthe Buddhist Corresond-ence Course. This is yournewsleer—by you, boutyou, nd for you. You re the jor con-tributors, so send us your quesons,robles, soluons you’ve found to di-cules in rcce, thoughts you hve onrcce, rtwork, oetry, etc. Due toliited sce, soe eding y be neces-sry. We lso welcoe your coents onthe newsleer nd suggesons for wyswe ight irove it to serve you beer.
 
Plese il ll corresondence to:
 
Buddhist Correspondence Course
 
c/o Rev. Richard Baksa
 
2020 Route 301
 
Carmel, NY 10512
 
Let us know if we y use your full neor just your inils.
 
“The nifold stresses thtcoe into ly in the world,coe fro cquision s theircuse. Anyone not knowing*this+ cretes cquision. Thefool, he coes to stress gin &gin. Therefore, discerning*this+, you shouldn't crete c-quision s you conteltebirth s wht brings stress intoly. As you contelte birth,As wht brings stress intoly.” (
Sua Nipata
III.12)
 
It would be nice to let go of who Ithink I , to let go of concern if Iws erceived this or tht wy, to letgo of relying on things to be  reec-on of yself, to let go of trying toeretully intin this erson sos to believe I know yself. To thineown erson be true. This illusion,nifeston, self 
-
iosed creonbegeng our own stress. Are not ourown eects of our own cuses? Yes,it would be nice to let go nd s thesying goes to “just be.”
 
Just to be. Just being. No dulity. Noviews. No judgents. No ego, Co-lete nd uer equniity in its full-est. Igine. Cn you see it?
 
And how do those with vision see?There is the cse where  onk seeswht hs coe into being s coeinto being, He rcces for disen-chntent with wht hs coe intobeing, disssion for wht hs coeinto being, cesson for wht hscoe into being. This is how thosewith vision see.“Those, hving seen wht'scoe to be s wht's coe tobe, nd wht's gone beyondwht's coe to be, re relesedin line with wht's coe to be,through the exhuson of crv-ing for becoing.“If they've corehendedwht's coe to be, nd re freefro the crving for becoing &non
-
, with the non
-
becoing of wht's coe to be, onks coeto no further becoing.”(
Ivuaka
49)
 
The word “disenchntent” oerede uch insight. As though I wouldhve hd to be enchnted to chto soething I would otherwise notbe (to the externl six sense edi)nd on the i side, n version to.Becoing disenchnted, like  sellwering o, hs e see ( bit) oreclerly the ctul non
-
existence of the cquisions tht I’ve been col-lecng. However, y self 
-
ringego does  good job t trying to keee enchnted by so ny thingstht I  le to believe re so vitllyiortnt—to in nd to de-fend—so I cn hve this (flse) senseof relity bout yself.
 
Robert Thie in his rcle, “Delingwith Distrcons on the In-side,” (BCCN, Vol. 7, Issue 1) oign-ntly describes ny of the on-slughts tht Mr’s rrows hvebeen thrown our wy in n eort tostri us down grdully nd ersis-tently, leving us to sk, “How uchore needs to be shed before I’
(Connued from page 1)
 
(Connued on page 3)
 
I had to ind a way to embrace the chaos and be able to breathe and meditate or I was going to go nuts.
 
3
 
Meditation on Anger
Stefan Crisbasan (Dixon, IL)
 
On the horizon loo clouds
 
Of soke coing fro the to
 
And fro the boo lso
 
Fro eoons like nger
 
It is the end of the dy
 
Clouds join with the drkness
 
The oon rises high
 
Like  l in y ind.
 
The stor begins to rue
 
The ece nd quiet of the night
 
Srring u the leves
 
Of the fllen trees inside y hed
 
An owl ers to hunt for rey
 
Rbbits nd ice hide in the night
 
But the ghosts hve to et
 
Et y ngry thoughts wy
 
At dwn nothing on the lwn
 
Only grbge bgs with the
 
Reins of y brin screing,
 
“Wht hened to y nger?”
 
nlly free?” We know tht stress coes fro being with wht we hve n versionto, s with to be tken wy fro wht we re ched to. Indeed, Robert, uch shs been tken wy.
 
There were severl quesons tht Robert rised seeking relese fro this suering,nd one in rculr: “Is it necessry for ll y understnding of who I think I  togo u in es *s though tht of  hoenix+ nd burn into shes before the scenttowrd  ore wholesoe identy thn ‘risoner’ tkes ight?”
 
As for e, wht I hve coe cross is tht ll of it needs to be shed, denitely for ourunderstnding/belief in self to go u in es, nd not rech for ore becoing inthe for of n identy. Sure, it is esier sid thn done. But it is  rocess tht cnonly be chieved through rcce, rcce, rcce.
 
I sll suer nd stress out nd thnks to the Three Jewels nd you onks tht I suernd stress out  lot less. My wht I hve shred be of benet to hel llevite yourstress.
 
(Connued from page 2)
 
In Memoriam:
Rev. Bill Ford 
 
Rev. Willi Ford,  BCC entor, died in Seteber er  brief illness.Bill’s nturl curiosity, wr sense of huor, nd brod knowledge dehi  nturl techer, nd, in fct, tht is how he sent uch of his life. Inhis 30
-
lus yer creer s  schooltecher, he tught English nd cout-er science. He lso tutored students nd heled students rere for thecollege dissions rocess. Bill tught the Dhr t Chung Yen Mons-tery ner his hoe in New York nd t the Redding Mediton Center inConneccut. He lso enjoyed cng, oer, ls, nd literture. Bill issurvived by his wife, dughter, nd grnddughter, s well s by scores of loving friends.
 
 James L. Halbirt (San Luis Obispo, CA)
 
Tara
 

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