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Heartwarming story of a Buddhist village in Nepal recovering from the earthquake.

These are the courses that I am planning to offer in Seoul, S. Korea this summer.

THREE FIVE DAY PSYCHOTHERAPY & COUNSELLING WORKSHOPS WORKSHOP

7-11 August 2017 ~ Workshop 1

SNOW UPON A SILVER PLATE [ 銀盌盛雪]: PRINCIPLES OF BUDDHIST PSYCHOLOGY & THEIR PSYCHOTHERAPEUTIC APPLICATION

In this workshop we shall introduce and review important aspects of Buddhist psychology including the conditioned and unconditioned mind, object relatedness, skandha process, the unity of path and goal, bodhichitta, the bodhisattva ideal, and transference of merit. We shall relate these principles to ordinary life situations and problems and see how the Buddha way provides degrees of liberation, both sudden and gradual, for ordinary people with worldly problems and advanced spiritual practitioners alike. No matter where you are on the path, this wisdom shows the way. The workshop will apply the basic principles to counselling and psychotherapy scenarios and we shall practice relevant skills and attitudes, theory and its application. This is a suitable workshop for beginners and a good workshop for those who want to revise their understanding of fundamental principles.

14-18 August 2017 ~ Workshop 2

FACING THE MIRROR  [ 如臨寶鏡 ] : PSYCHOTHERAPY AS PER THE JEWEL MIRROR SAMADHI

This workshop on psychotherapy will take as its theme the idea of the mirror mind advanced in such texts as Sandokai and, especially, the Jewel Mirror Samadhi. By this means we can see clearly the connections between Buddhist practice and psychotherapeutic change. Psychotherapy as developed in the West has tended to be a procedures administered by a professional aimed to bring about a change in the client, yet in Buddhism it is clear that ultimately the professional and the client are on the same path and that the mirror effect between them is the manner in which the Dharma appears in the world. The manifestation of Dharma is therefore a special form of encounter. This encounter does have a transformative effect upon the participants and so does constitute psychotherapy, but the focus and emphasis in practice is more upon the actual meeting of heart and mind. In this workshop we shall study what this means and look at its application, taking principles of the Jewel Mirror Samadhi Song [ 寶鏡三昧歌 ] as maxims.

21-25 August 2017 ~ workshop 3

THE WOODEN FIGURE SINGS [木人方歌 ] : MIRROR MIND MASTER CLASS

In this workshop there will be a number of psychotherapy demonstrations with opportunity for analysis and discussion of the work done, together with group exercises providing opportunity for individuals to develop their skills and approach as well as advance in their own personal growth, change and liberation. The approach demonstrated is the “methodless method” of spiritual encounter in which it is not so much the application of techniques as the finding of a way uniquely in each case to allow the truth [如是之法] to manifest in spontaneous action and tangible form. This has to take into account both the “dark” and “light” aspects of the situation. Change commonly comes through reaction to shifting conditions, internal as well as external and the encounter with a teacher or therapist can be such a shift or switch. This, therefore, is not simply a matter of technique but rather one of co-creation guided and formed in a mysterious (unconscious, spontaneous) way that transcends the individuals.  

J'ai toujours pensé que la véritable communication  ne pouvait se faire qu'en face-à-face et que les communications virtuelles - si communes aujourd'hui sur les réseaux sociaux - ne sont que de déplorables pis-aller. Pourtant, à la réflexion, il me semble qu'il convient de corriger ce point de vue par trop simpliste. Certes, rien ne vaut la richesse d'une rencontre réelle où les paroles ne sont qu'un élément d'un ensemble où tout peut devenir signifiant. Les mots s'accompagnent de toute une gestuelle, de mimiques, de regards qui ponctuent, confirment ou parfois démentent ce qui se dit. Le timbre de la voix, sa texture, son débit et pourrait-on dire, toute l'apparence de la personne nous parlent tout autant que les mots mêmes  et même parfois plus fort qu'eux. Comment, par exemple, ne pas être sensible à la sensualité de la bouche et des lèvres de la personne s'adressant à nous de sorte que nous pouvons "goûter" ses paroles ou les "boire"? Au-delà, il y a un contexte plus large donnant à chaque fois, une autre coloration à un dialogue. Les mêmes mots ont un sens différent s'ils sont prononcés dans la lumière crue d'un plateau de télévision ou s'ils sont murmurés lors de confidences échangées dans une pénombre complice. Les exemples pourraient être multiplier à l'envi Les experts en communication, les spécialistes de l'image ont minutieusement analysé tous ces facteurs. Mais cette richesse même peut être pesante et source de confusion, quand nous avons l'impression que les signes transmis ne sont pas concordants, quand nous ne nous sentons pas nous-mêmes en phase avec eux, sans compter tous les messages subliminaux  qui nous échappent. Parfois, dans un face à face, nous pouvons avoir l'impression d'être acculé, sommé de répondre ou de réagir sans pouvoir nous dérober, prisonniers de notre timidité, de notre ignorance ou de notre manque d'à propos. Les messages virtuels peuvent, par contre, nous donner un sentiment de liberté. La parole apparaît en quelque sorte dénudée, dépouillée du cortège de tous ces signes non-verbaux qui entraînent la confusion. Dans la communication directe, je suis acculé, sommé de réagir. Rien de tel dans la communication virtuelle où je m'exprime, où je m'expose, mais sans courir le risque d'être interrompu, contredit ou peut-être démasqué. Ni monologue, ni dialogue, le message virtuel occupe un étrange, mais confortable entre-deux: mes propos sont destinés à tout le monde - la foule des "amis" virtuels - c'est-à-dire à personne. Nombrilisme nous emprisonnant dans un autisme généralisé?

Qu'en pensent tous les "amis" d'Eleusis, actifs sur ce site? Pour ma part, je serais tentée de laisser le mot de la fin à Alfred de Vigny:

" Seul le silence est grand, tout le reste est faiblesse." 

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Y tambien la libertad interior, de alguna manera somos esclav@s en el sistema capitalista, dependemos del capital, del trabajo para sobrevivir, y siendo mujer se añade el lugar que nos adjudica el patriarcado...lo que está en mis manos es afrontarlo desde un lugar más grande y ponerlo a mi favor, para practicar la consciencia, aprender, ver más allá de las apariencias...creo que estoy intentando saborear la libertad interior. Me doy cuenta de que los condicionamientos, la personalidad también son cárceles. Que puedo tomar decisiones sobre como vivirlos, la actitud que tomar ante esto, mirar desde otros puntos de vista, elegir, ya que si no tomo la elección conscientemente, estoy también aplicando algo que finalmente solo me compete a mí: seguir con el automatismo.
Creo que tomar conciencia es lo que da libertad.
Siempre me pregunté por los procesos tan ricos que tienen lugar en algunas personas que estuvieron encarceladas: Mandela, Mugica...

May all beings be blessed

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The years 2016 and 2017 may well be seen from the future as a turning point in world politics. There is certainly a sense that the current order is fragmenting in Europe and North America, and that the balance of power in the Far East is shifting. In the Middle East there is still no sight of the end of war, but we can pray that some new arrangement can be found that will bring the killing to an end and start what will be a long process of reconciliation. We can sense what may be passing, but it is not yet clear what is emerging.

How does all this bear upon our faith and practice as Amidists? Buddhism arose at a time when the world was changing. New political powers were rising and society was becoming more money oriented. Into this context Buddha brought the Dharma that gave people a higher vantage point, a perspective that was not dominated by personal needs nor by the quest for power and status. In an increasingly materialistic world he taught sharing, generosity, co-operation and minimalism. Our need for this message has not lessened. The tendencies that he led us away from have grown stronger in the time since he walked the earth and our need of faith in a simpler, purer way of life remains just as important.

The challenge for us is how to put this vision into effect. One might think that the way forward is always by actualising some ideal - an ideal way of life, an ideal society, ideal families. However, as Pureland Buddhists we recognise the difficulty and self-deception that can lie in that direction. We realise that this samsaric world is populated with ordinary human beings and that the effort to coerce or pressurise them into going against their nature in the pursuit of a utopian dream tends to make matters worse rather than better.

Rather it is by tolerance and friendship, acceptance and hospitality, accepting diversity, that a truly compassionate atmosphere is created and a space opened where people can let down some of their barriers and abandon antagonisms. There are many different kinds of people in this world and there is room for all. Working modestly and patiently we can demonstrate an alternative without needing a blueprint or a fixed goal. All shall evolve as it should. By having faith in the intention of the Buddhas we can trust that our actions play their part in a greater design. We depend upon the Dharma and the Dharma depends upon us. To live the Dharma life, proceeding in faith not knowing the end thus requires courage

At the same time it is important to celebrate the good things, both locally and personally as well as collectively and internationally. There are problems in Europe, but we should not forget that there has been peace here for a longer period now than ever before in history. Let us pray that it continue. The ecological threat becomes daily more pressing, but awareness of it is rising where previously there was complete blindness. Our sangha is not numerous, but its quality is very special and much to be grateful for. What can be better than to have such companions?

As we celebrate the festive season and usher in a new year we become aware of the inexorable flow of time and of the greater time envisaged in the Dharma. May this help to awaken us. The Dharma puts everything into a saner perspective.

My prayers are that each member of the sangha may flourish, each in her or his proper manner so that the light of Amida be reflected as if from a jewel with many facets.

Namo Amida Bu

Dharmavidya

Kids talking about refugees. My grand daughter is one of the children asking questions.

The following is the text of a message I sent out within the Amida sangha earlier today...

This morning we awake to find out what the majority of Americans really think, just as we woke to the news of the vote of Brexit a little while ago. Realism is better than sweet illusion. The new American president-to-be won by realising that this was the case and that by expressing the fears and concerns of the people he would garner greater support than by repeating conventional platitudes. The principle is also an inherent part of the bombu paradigm. True spirituality is not a matter of generating a cozy culture of ‘we know best’, but of living courageously in the real world, including the real world of our own supposedly irrational hidden tendencies.

Today we see once again that “better together” does not win elections. The majority of people are not basically in favour of world peace and harmony if it comes at a cost to personal security and own group advantage. Humans are afflicted with greed, hate and delusion and the work of spirituality is to have the faith to transcend this and make something better, yet that work begins with a recognition of the reality, both within ourselves and around us.

My first teacher, Vajradhara Chogyam Trungpa used to talk a good deal about warrior spirit. What is meant is that those who strive for peace in the world need to be at least as dedicated, brave and heroic as those who make war. Those who wish to really practise “Love thy neighbour” have to be at least as strong and dedicated as those set on building walls. To do so one needs to have love and faith that includes "all one’s heart and soul and might”.

Laziness and complacency can be a serious spiritual obstacle. The human tendency to become slack when things are going well opens the door to them going badly again. When one looks at history, one sees recurrent phases of struggle followed by celebration followed by degeneration. What is hard won is not always kept. Often the children of those who struggled simply take what has been achieved for granted, waste it and feel smug about doing so. The same can be true with hard won spiritual truths. Who really has the spirit to transmit the Dharma?

The truly spiritual person is a ‘warrior for peace’ whether the times are easy or difficult. The way that they go about it may differ with conditions, but the vigour, patience, commitment, application and dedication remain always the same. This is the noble path, to use the Buddha’s term.

The new American president is an interesting phenomenon. One cannot, surely, help admiring how he has won in spite of vast opposition from all the established holders of power, not only in his country but even in his own party. That takes spirit. If one is one who thinks that one knows better than he, then it beholds one to show at least that much spirit oneself. We, here in Europe, have watched the election from afar and often been amazed, dismayed, stunned even, by the style of it, and this has led many to hasty conclusions that they might now be struggling to reconcile with the emergent reality. What we should take from it, however, is the ever present urgency that Buddha impressed upon us to bring love, compassion, joy and peace to the world by all means at our disposal.

Namo Amida Bu

The BBC have run a couple of articles recently about the problem of being a long term expat. I can identify with much of what is written - not feeling 'at home' anywhere; finding it better not to talk about one's past or where one has been as it is taken as pretentious or rouses envy; not being able to talk about things embedded in the culture of one's own country as one was not there; having picked up 'international' attitudes; having language and phraseology that is slightly out of kilter - enough to make you odd but not so much as to put you in the distinct category of 'foreign'; a (sometimes welcome) sense of living in the past. Several of the people interviewed said that they found it easier simply to treat their 'home' country as if it were just another 'foreign posting'. One pointed out that “You don't [reintegrate]. You realise that by having lived in so many different cultures, your personality and way of thinking has changed, and trying to adapt to what you were before you left is a mistake that will disregard the personal growth you have done.”

This is all very close to my personal experience. Furthermore, in my case it began very young. By the time I was ten I had spent half my life outside the UK in what was at that time a multicultural colonial community in the Middle East. Although Cyprus was a British colony at the time, there were not a lot of British civilians there and my parents had friends who were Greek, Armenian, Turkish, American, and other nationalities. My mother's best friend was Lebanese. I went to an Irish Catholic school where we had Greek Orthodox holidays and when mother took me down the street to go to the market we passed the Sufi tekke on the way.

I have spent most of my life travelling and being in one place for over a year now has been an unfamiliar experience. Every few days I get 'itchy feet', but I also greatly appreciate what this year plus has given me. However, it is still true that I am not 'in my home country' being in an isolated spot in France. This Christmas and New Year I will visit UK. 'Visit' seems like the right word.

Of course, I can reflect upon all this as a Buddhist. As a Buddhist one strives to give up attachment to identity. One is a 'refugee' even when one is in one's home land. Buddha's disciples wandered. They were errant spiritual knights travelling the world rescuing lost souls from demons and dragons - and rescuing the demons and dragons at the same time, if possible. Maybe that is why this has been a good religion for me. It is not difficult for me to think of the Buddha Land as my true home. Experiences that I had as a child already told me that that was where I really came from and belonged.

Nonetheless, one cannot completely gloss over the fact of being an oddity in this world. It gives me something special to offer and some special difficulties to endure. There is a certain kind of loneliness that it not altogether unpleasant - a kind of bitter-sweetness - as if all the pain of life that other people experience in unexpected devastating lumps were spread out more thinly so as to be eternally present but not debilitating. It adds edge to pleasure, wonder, surprise. You can find it described in masterly fashion in the poetry of Saigyo.

So, I am at home everywhere and nowhere. I cultivate the sense that every day is a new land, even if I have been in the same place for a while. The weather, the moon, the light, the smell of the air... the Buddha was right to talk about impermanence.

An interesting comparison from the JSRI site. I have highlighted the phrase "Shan-tao felt human nature was always in opposition to the nature of buddhas" because I think that this principle has huge importance for out understanding of Buddhist psychology and Buddhist practice, and it is, of course, at odds with much contemporary presentation of Buddhism.

"Before and during Honen's time on Mt. Hiei, a commentary on the Kuan wu-liang-shou ching attributed to the Chinese T'ien-T'ai master Chih-i was held as the orthodox interpretation of this important sutra. Honen, however, was not satisfied with this commentary and came to use Shan-tao's which was viewed as unorthodox at the time.

In 1021, the Fourteenth Patriarch of the Chinese T'ien-T'ai school, Chi-rei (960-1028), wrote his Kuan-chin-shou Miao-tsun-shou which was a commentary on Chih-i's Commentary on the Meditation Sutra. Since that time, it became customary to read Chih-i's commentary in light of Chi-rei's commentary. This custom became orthodoxy on Mt. Hiei.

If we compare Chih-i's commentary (from the Chi-rei view) and Shan-tao's commentary, three basic differences emerge. The first concerns human beings. T'ien-T'ai's view is that the nature of all sentient beings and buddhas is the same, while Shan-tao's view is opposite. Shan-tao felt human nature was always in opposition to the nature of buddhas. The second difference concerns the role of the nembutsu. T'ien-T'ai insists on the contemplative aspect of the nembutsu through simply holding it in one's mind, while Shan-tao stressed the practical use of the nembutsu through frequent recitation. The third difference concerns the buddha body and buddha lands. T'ien-T'ai speaks of Amida Buddha and the Pure Land as elements of one's consciousness to be realized in the mind. Shan-tao, on the other hand, spoke of the substantial existence of both Amida Buddha and the Pure Land. In the end, as Honen became aware of the differences, he abandoned the T'ien-T'ai view and appropriated Shan-tao's which had been rejected by the community on Mt. Hiei."

http://www.jsri.jp/English/Pureland/SUTRAS/kammuryoju-kyo/zendocom.html

Mourning a royal bodhisattva.

http://www.bbc.com/news/world-asia-37650466

"The nation belongs to everyone, not one or two specific people. Those who confront each other will all be the losers. And the loser of the losers will be the nation...

"For what purpose are you telling yourself that you're the winner when you're standing upon the ruins and debris?"