His Holiness the Dalai Lama’s New Year’s Message for 2017

His Holiness the Dalai Lama’s New Year’s Message for 2017 is included in this article about meditation, mind-training, hope and optimism.
Read, watch videos, be blessed, share:

http://www.elephantjournal.com/2017/01/the-dalai-lamas-message-to-the-world-for-2017/

From Elyane Youssef, writing on another favorite site of mine, Elephant Journal. Subscribe! http://www.elephantjournal.com/

A Jewish Buddhist at Christmas/ Chanukah/ Solstice Time

A re-posting, with some minor changes:

Christmas and I are not friends. We are not even good neighbors. I was raised Jewish in predominantly Jewish neighborhoods, school systems, summer camps and other social encounters. This made me an outsider in an insider world every December.

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Despite about 75% Jewish population in our local public schools, the relentless Christian-ness of the USA permeated. Most of our teachers and all of the school administrators were not Jewish. Therefore, we Jewish students were forced to learn and sing Christmas carols alongside our Christian classmates every year in music classes and choirs in our classes and assemblies. I mouthed but would not sing songs with lyrics like “Jesus, our God,” or “Christ, our King.” I refused to “celebrate,” but I would go along as required.

I hated it.

All of my childhood and most of my young adult life, I also hated Christmas. I hated the trees, the lights, the candy canes, and, especially, the incessant carols on muzak almost everywhere we went. I hated the silly fashion and accessory affectations (reindeer hats, Santa sweaters, elves in snow globes on chains, fake snow on windowsills) and the massively wasteful appropriation of space and time every December. This extravaganza has gotten worse over the decades, now beginning prior to Hallowe’en and including some year-round “Santa Villages,” “Christmas” stores and such.

Appalling.

I-Hate-Christmas-272x480

Christian adults still post and say ridiculous, ignorant things to me and other non-Christians, like: “Christmas isn’t religious; it’s American.” And, “It’s not a Christmas tree. It’s a holiday tree.” Or, my personal favorite, “You can celebrate Christmas and still be Jewish. I know lots of people who do!”

I belong to several authors/writers groups online and in person, and without exception, they are filled with eager, interesting people. Except, at Christmas. Then, they devolve into ignorant, unaware bigots who claim things like: “If we call it a ‘Holiday’ sale instead of a ‘Christmas’ sale, we’ll get fewer hits on Google”; and, the most appalling, “We did it your way last year. This year, it’s a ‘Christmas’ sale/program/event.”

The most insulting? “You are included if you feel included. Your choice.”

For every kid who feels oppressed by the pervasive and invasive Christmassification of everything for almost two months every year, it’s difficult to separate hating the holiday-ness from despising the people who rightfully celebrate it. I often did/do not succeed in making that distinction. I breathe a sigh of relief every December 26.

keep-calm-christmas-is-almost-over-2

Yippee!

I celebrated the Solstice for a few years. We were tentatively friends, paganism and I. I even created a Solstice “advent” calendar with thirteen paper strips as “rays” of the sun to be unfolded, one on each of the thirteen days prior to December 21. I liked this because each “ray” jad written on it a quality or positivity we wanted to affirm or invite into our lives. That was fun and interesting, and I liked the symbols and intention, but Solstice and I did not remain friends, either.

Winter Solstice

For about twenty years, after our son was born, we—my son’s Christian (Episcopalian-raised)/Sufi and somewhat Muslim father and sometimes members of his family—celebrated a kind of Christmas, usually when at one of their homes.

For two years in the late 1980s, when I worked as the Director of Religious Education for the local Unitarian Universalist “Church,” I/we “celebrated” several December holidays, including Kwanzaa. i even went to church and sang Christmas carols and enjoyed it a little, holding a lit candle and the whole shebang.

Mostly, I hostessed Chanukah parties for my mostly Christian friends and half-Jewish son (not Jewish at all, except by birth). and and then my Jewish/fake Mormon/Buddhist female partner. I did this primarily because I liked to make and eat Chanukah food and give presents. Also, my mom (bless her) mailed (from Missouri) a huge box every year after our son was born that had eight gifts for him and many for us (some were small, like a pair of socks, but still: very welcomed!). So, we needed a way to spread out the opening of these and other gifts so he wouldn’t be overwhelmed and not appreciate any of them properly. I created and shared an English lyric about visualizing miracles to be sung when lighting the Chanukah candles (since the religious parts of the Jewish holidays and I parted ways when I was about ten years old) for each of the eight nights.

latkes

I tried to make Chanukah mine. It only kind of worked, and only for a while (mostly for the years that our son lived in my house or was visiting for the holiday). But, since it wasn’t an authentic, deep relationship, Chanukah and I gradually drifted apart.

Partly, this drift occurred because I became a Buddhist. That made “the holiday season” even more irrelevant. I not only stopped celebrating Christmas, but don’t do much with Chanukah or Solstice any longer, either.

Each fall, when I can afford it, I buy some gifts for friends and family members (honoring whatever they celebrate), and wish people well for whatever they celebrate. But, I also try to keep to myself on the actual days of these holidays, since they’re not “mine.” I really do not celebrate or believe in them.

I do not miss these holidays. I do not feel left out. I do not feel angry. I do not feel deprived, alone, or otherwise sad or depressed. These just aren’t my holidays. I view them with slight amusement and a keen detachment over the last fifteen years, as if I were visiting from another culture (which I kind of am).

This year it is a little more difficult to escape both major holidays because Chanukah and Christmas are coinciding on the calendar: Christmas Eve is the first night of Chanukah and it ends on New Year’s Eve for the first time, ever, in my life. I don’t have much money, but I do want to buy some gifts for loved ones and this is as good of an excuse as any to do so.

I’ve gone through despising, hating, avoiding, celebrating, enjoying, participating, encouraging, hostessing, attending, bowing out to relinquishing December holidays over my six+ decades. I’m quite happy, now, taking the parts I like (mostly some good food and a few songs, gift-giving and receiving, days off) and ignoring the rest.

Buddhist December

Please don’t take it personally that I don’t participate in or celebrate any holidays in the fall “holiday season” the ways you do.

Enjoy your holiday(s). Really.

Just don’t impose them on me. And, by the way, I hate Capitalism, for real.

frabz-christmas-christianity-capitalism-118408

Chagdud Khadro’s 2016 Summer Teaching Tour #Buddhism #Teachings

Chagdud Khadro

chagdud-khadro-2015-copy
is the American-born widow and former student of Chagdud Tulku Rinpoche who was ordained as a lama as well.

I have been with her many times for teachings with her as Rinpoche’s translator and with her as the teacher. For those who don’t know, Chagdud Tulku Rinpoche passed in 2002, but he was my first empowering lama and my root lama’s, Padma Drimed Norbu (Lama Drimed)’s root teacher.

I first learned P’howa (the practice that includes transferring consciousness intentionally at and after the body dies or helping others do that, including those who are brain dead, already dead, or dying/dead animals) from Chagdud Khadro at a three-day event I organized for Chagdud Lhundrup Ling (A dharma center I helped start) in Maine in 1997: she was fabulous. I had the good fortune to attend several other teachings she gave or translated for Rinpoche or rituals she attended as a lama in New York, New Mexico and northern California between 1997 – 2007. I keenly appreciated her humor, knowledge, insight and compassion.

If you live near or can get to any of these events, these teachings and rituals are rare and precious. They are in the Tibetan Vajrayana Buddhist tradition but made accessible to Westerners who speak English. Well worth your time if you’re already a practicing #Buddhist, a meditator or interested in #Tibetan #Vajrayana #Buddhism.

Spread the word! Donations requested; no one turned away for lack of funds.

Chagdud Khadro’s 2016 Summer Teaching Tour
#Buddhism #Teachings

P’howa Retreat
Reno, NV
July 9 – 10
More Information: http://goodnesssake.org/special_events/special_events.shtml#phowa

Looking into the Mirror of Death to Find Purpose in Life and Peace in Dying
La Jolla, CA
July 11
robertrosson2000 @ yahoo DOT com

Rigdzin Dupa Drubchod
in attendance at Ati Ling/PPI – Cazadero, CA
with Tulku Jigme Rinpoche (Chagdud Tulku Rinpoche’s son)
July 13 – 19
More Information : http://atiling.org/events/102-rigdzin-dupa-drubchod-2016

White Dakini Drubchen
in attendance at Tara Mandala – Pagosa Springs, CO
with Tulku Sang-ngag Rinpoche and Lama Tsultrim Allione
August 7 – 16
More Information: http://taramandala.org/program/white-dakini-drubchen-2/

Looking into the Mirror of Death to Find Purpose in Life and Peace in Dying
at Rangjung Yeshe Gomde – Cooperstown, NY
August 20 – 21
More Information: http://gomdecooperstown.org/august-20-21-chagdud-khadro/

Looking into the Mirror of Death to Find Purpose in Life and Peace in Dying
Syracuse, NY
August 22, 7 – 9 PM
More Information: http://chagdudgonpa.org/wp-content/uploads/2016/06/Syracuse-Flier-Khadro-2016.pdf

Looking into the Mirror of Death to Find Purpose in Life and Peace in Dying
&
Emotions as Obstacles; Emotions as Wisdom
Chapel Hill, NC
August 27 – 28(times vary: check flyer)
More Information: http://chagdudgonpa.org/wp-content/uploads/2016/06/Khadro-NC-FINAL.jpg
cindy.palay@ gmail DOT com


Chagdud Gonpa Foundation
341 Red Hill Rd
Junction City, CA 96048 USA
530.623.2714 ext 126

#Buddhist #meditation Mini-#Retreat at Home: Report from the Homefront

#Buddhist #meditation Mini-#Retreat at Home: Report from the Homefront

May 27 – May 30, 2016, all-day, four-day mini-retreat at home: YIPPEE! Did it! First one since my TBI (Traumatic Brain Injury)/concussion/broken nose/hurt eyes in April, 2014; first one in St. Louis. [I called it a “mini” retreat because I usually did at least three weeks’ and up to 11 weeks’ retreat, prior to this.]

I offer this post as a description and explanation for newbies and the curious, but I do not discuss the details of my practice with anyone but my teacher and fellow practitioners.

SCHEDULE:
A typical meditation schedule consists of Tüns (meditation/practice sessions) segmented by meals, breaks, exercise, sleep and personal hygiene time. When we do individual retreats, often we set our own schedules. I modeled this summer’s mini-retreat schedule mostly on the same schedules I followed while on individual retreats at the main meditation center (Rigdzin Ling in northern California), and at my residences in Silver City, New Mexico, and Santa Rosa, Sebastopol and Hayward, California, 1999 – 2014.

Home Mini-Retreat Schedule 2016

3:30 – 4:15 AM— Wake up, ablutions, etc.
4:15 – 5:30 AM— First Tün (meditation/practice session)
5:30 – 6 AM— Breakfast
6 – 10:30 AM— Second Tün (with two ten-minute breaks)
10:30 – 11 AM— Lunch
11 AM – 12 PM— Third Tün
12 – 1 PM— Nap (during first third, usually; see below). Otherwise, Fourth Tün
1 – 3 PM— Exercise (swimming/driving to and from) with moving meditation for 35 minutes while swimming
3 – 5 PM— Fourth/Fifth Tün
5 – 5:30 PM— Dinner
5:30 – 8 PM– Fifth/Sixth Tün (with one ten-minute break)

Total meditation time: about 11-12 hours/day, so about 40 hours (I ended before dinner on May 30).

LOCATION:
When I was fortunate enough to be at RZL, I often sat on a cliff overlooking a pond, river and mountains in the distance, above the main buildings of the center. For other types of practices, meditators prefer or must be indoors or even in a cave or place of complete isolation and darkness for most of the time.

Many people doing the dzogchen Tibetan Vajrayana practice of awareness (rigpa) meditation, trek chöd, as I do, prefer to sit where we have an unbroken view of the sky.

man sunrise meditatiion
NOT what my home retreat looked like at all, this year

There aren’t many cliffs and sky views near where I now live, in St. Louis, Missouri, USA, and I didn’t want to spend a lot of time driving to a spot at which there would be no food, no bathroom, no easy place for this mostly injured body to sit, and no place to swim. Hence, a home retreat. I could almost see the sky, sometimes. I could see trees, bushes, a street and parking lot. Didn’t matter at all. I wasn’t involved with any of it. We keep our eyes open for this type of meditation, but with a “soft focus,” not paying particular attention to anything while noticing everything.

living room retreat spot 2016
Where I did most of my sitting practice: on the living room couch, learning against these cushions on the left, looking out the glass doors of the patio/deck to the right.

WHAT WE DO and DO NOT DO:
We also hear, smell, feel everything. We are not “checked out,” if we are practicing successfully. We are fully awake while doing our practice, sitting in oneness—in awareness (rigpa, Tibetan)—as often as we are able. We return to this awareness every time our attention wanders. That is the practice of trek chöd (Tibetan), in the simplest terms.

For this type of meditation practice, in retreat, practitioners usually don’t recite mantras, pray (except at the beginning and end of each retreat or even each Tün, if we want), use our malas (Tibetan prayer beads on a string, predecessor of the Catholic’s rosary), chant, visualize, play ritual instruments, enact stories, light incense, fill/offer water bowls, open our shrines or speak. Our practice is stripped-down to sitting and breathing.

The entire retreat is usually conducted in strict silence, which means that we make no eye contact when we do encounter people and we do no talking, writing, reading, or any other communicating (when necessary, we use “functional speech” only). We put away and turn off all cell phones, computers, communication or writing/reading/viewing devices of all kinds. We don’t write letters or answer the phone unless we are in a longer retreat during which we must communicate with family, friends, colleagues, neighbors occasionally to reassure them we are all right or respond to something urgent.

When we are fortunate (and/or wealthy), we have someone to “serve” our retreat: they shop for, prepare and serve our meals, sometimes even cleaning up for us, leaving us free to meditate for more time each day. That is part of the wonderful service that active meditation centers often provide retreatants. Sometimes, though, during non-busy times, when I was at the center, I still had to cook and clean up after my own meals, but I didn’t have to shop.

For home retreats, I have to do it all myself. I manage that by cooking a great big pot of soup and another big amount of something I can dole out each day for my two main meals and then have something small (a bowl of cereal, e.g.) for dinner.

Eating lightly at night is important for me, anyway. During a sitting and silent retreat like this, unlike the more active ones, our appetites get smaller and smaller as the retreat progresses, so we need less food.

THE RETREAT COMMITMENT:
It is important to make a firm commitment to one’s retreat by scheduling the entire period in advance and sticking to it. It is also important to make a daily schedule and adhere to it. Many also maintain/take a vow of celibacy to maintain during retreat (no sex or sex acts); some do not.

We all abstain from intoxicants (recreational drugs, alcohol) during retreat. If we have taken Layperson’s Buddhist Vows (or Five Main Precepts), as I have, we also never get intoxicated/inebriated. I don’t drink or use drugs, anyway, but for many meditators, retreat boundaries include that they refrain from engaging in the use of these substances during retreat.

Even if we get sick, someone dies, and/or there are other seemingly significant events that occur, we strive not to break our retreat commitments. Unless it is to save our own or someone else’s life or involves getting medical care to restore our health so that we can practice better afterwards.

It is important to let our friends, family and neighbors know, especially if we are doing a home retreat, that we won’t be answering phones or responding to texts or emails, for example, during these times/these days so they don’t worry. That way, we prevent someone from getting “wrong view” about meditation/meditators (e.g., not understanding our commitment, they think we are rude, unkind, insensitive, unless we communicate to explain).

We do not waver from this commitment or break our silence for any reason. These commitments and guidelines are called “retreat boundaries.” At the risk of generating “static” and negativity for our next potential retreat, we do not leave the grounds of a closed retreat (the “cloister”) or end our retreat prematurely. Some teachers give dire warnings about practitioners’ breaking boundaries that will result in creating negative future retreat karma, but I don’t like responding to threats. I maintain commitments because I want to do it.

Making and keeping these commitments strengthen the practitioner’s practice foundation and create/maintain a strong “container” for successful meditation practice. I feel good when I keep my chosen boundaries.

This time (or for any other home retreats), I did not have a completely strict, cloistered retreat: just isn’t possible. I drive to and from the pool, shop on the the first day for food and cook when necessary (more often on longer retreats). I also responded to a few communications from people who didn’t know I was in retreat and/or to reschedule things I had forgotten to reschedule. But, mostly, I did keep the strict retreat boundaries and commitments.

THE RETREAT EXPERIENCE:
Buddhist teachers talk about the entire retreat’s span of time as being divided roughly into three parts: “getting in,” “being in” and “rising out.”

“Getting in” is the first third. During this, we acclimate to being on retreat, letting go (sometimes slowly, sometimes more readily) of our daily concerns, activities, personae, thoughts, obligations and settling in to the schedule.

We always “open” our retreat with setting our intention and reaffirming our motivation and with gratitude, with prayers and thanks to our teachers. Usually, other directions are given to us in advance by our teachers.

Sometimes, we make offerings and/or have a ritual feast and prayers (tsog). Sometimes we continue our daily practices for the first day or so. Sometimes we do some preparatory readings (from teachings, notes, books) to remind us of the practice we are about to engage in and how to approach it.

Frequently, a lot of tiredness manifests early in this first third. If so, it is recommended that we nap a lot, recovering from the stress and strife of our usual lives’ demands. The peace, quiet and low-key nature of retreat bring us to a recognition of how exhausted and depleted we have gotten. Extra sleep is then necessary to restore ourselves and to be able to practice better for the rest of the retreat.

The middle third is “being in.” By then, accustomed to the schedule, needing fewer or no naps, we are ready and eager to practice for each Tün. We know what we are doing, we are glad to be doing it, it’s working as well as it will. Depending upon how long this period is and how quickly we are able to dive in, we can get very deeply immersed or only partially, but this is the main part of our retreat’s practice time. Whatever signs of accomplishment we may get usually begin to show up in this portion.

The last third is “rising out.” Sometimes gradually, sometimes more quickly, our minds and bodies begin to leave the depths and rise to the surface, preparing us for returning to our daily lives. For longer retreats, we spend part of this time still in retreat and the last part of it again in practices of formal gratitude. We “close” on the last day with offerings and/or a ritual feast and prayers (tsog), and dedicate the merit (the blessings and benefits of our practice) to all beings.

For the last day/hours or so, we are actually not still in retreat, exactly, but beginning to engage again in the more “ordinary living” aspects (whatever we haven’t been doing and must return to, such as driving, doing laundry, talking/communicating again).

We often don’t realize how deeply we are “in” until we begin to “rise out.” When we have been in a strict retreat for more than a few days, this gradual “return to duties” is very important for safety and acclimating to ordinary life. Otherwise, we can get into serious trouble or even accidents if we go back too suddenly to our busy, complicated home lives and schedules.

WHAT’S NEXT?
We usually meet with our teachers during or after our retreats (when we are so lucky as to be able to do that), to “offer our retreat experience” to the Lama by telling him/her about our experiences, insights, possible signs of accomplishment and/or knowledge acquired/applied successfully. We also bring questions, problems, concerns and “stuckness” that occurred during our retreat to this same meeting (or whenever we next meet) so that we may request guidance and answers from our teachers.

Usually during these meetings or subsequent ones, we get instructions, guidance for the next period of our practice, assignments/options for reading and/or attending live or video teachings. We might even schedule our next retreat(s).

I didn’t get to meet with my teacher at the end of this retreat, but I did see him for a private interview just last month, so I feel very blessed.

HAVING A MEDITATION TEACHER:
Tibetan Buddhists stress the importance of meditating under the guidance of and with instruction from a qualified meditation teacher. I completely agree with this. It is not sufficient to talk with other meditators, read books, listen to teachings on video or audiotapes or in person and then put ourselves into retreat and get ourselves out and go back to our lives.

Without a teacher who is more experienced and qualified to teach and guide us to listen to our experiences and direct our practice, we are certainly running the risk of there being a lot we will miss, misunderstand, misinterpret or just plain get wrong.

There are many qualified teachers in many parts of the world, now. I have put live links to some of them, above, when listing my teachers or main center. There are listings of some centers in Buddhist magazines, websites and other places online.

If you are not lucky enough to have found a teacher with whom you work well or you don’t live close enough to any teachers or centers who host visiting teachers, keep looking/trying. It is well worth the effort.

Where are the Buddhists Around Here?
There are several centers who host qualified teachers in the St. Louis area and throughout the Midwest, of all Buddhist traditions. Very close to where I now live is a Tibetan Buddhist practice group that includes some people who have met some of my own teachers and who use some of the same practice texts that I do. There are two others groups that are “cousins” to my lineages/practices and some of those people have also met some of my teachers and share some practices with mine. Khentrul Lodrö T’hayé Rinpoche‘s main center, Katag Chöling, is about a six-hour drive from here, in Arkansas. These are listed, below:

Blue Lotus Dharma Center somewhat eclectic, mixed Tibetan Vajrayana and Chan (Chinese Zen) practices Blue Lotus Dharma Center
Do Ngak Chöling Tibetan Nyingma Vajrayana Buddhism http://dongakcholing.org/
Katag Chöling Khentrul Lodrö T’hayé Rinpoche‘s main center, https://katogcholing.com
Kagyu Droden Kunchab—Saint Louis, Mahayana and Vajrayana Buddhism, http://www.kdkstl.org

MY TEACHERS:
I am beyond-words grateful to my teachers.

Lama Drimed
My beloved Buddhist teacher, Lama Padma Drimed Norbu (Lama Drimed), about 2012

Whatever I was able to accomplish from this mini-retreat or any other part of my practice was entirely due to the blessings, teachings, support and care from my dear teachers, particularly Lama Drimed and the late H.E. Chagdud Tulku Rinpoche (photos above and below), as well as my mom (in whose home I now live), other Lamas, especially Lama Shenphen Drolma and Khentrul Lodrö T’hayé Rinpoche, and sangha (spiritual community of fellow practitioners scattered now around the world) of meditating sisters and brothers: THANKS to you all!

Chagdud Rinpoche
the late His Eminence Chagdud Tulku Rinpoche, my first empowering lama and my teacher’s teacher, about 2001, and his Yangshi (designated and recognized reincarnation), about 2013

I dedicate the merit (benefits) of my retreat to all beings.

Why I #write utopian, #Buddhist-infused, #multiverse #scifi/rom #novels & why you should #read & share them.

Reposted from 10/30/13 and 2/5/15

Writers are often exhorted to write the books we want to read that seem not to exist, yet. I am following that advice with The Spanners Series, especially Volume I, This Changes Everything, which is now PERMAFREE, and also with subsequent volumes (Volume II, This Changes My Family and My Life Forever, released 6/9/14; look for Volumes III and IV in 2015).

I am an avid reader and have probably read hundreds of thousands of books in my 56 years of reading independently and quickly, sometimes devouring ten books a week. If I say books like mine—a series like The Spanners—don’t yet exist, I’m probably correct.

logoAuthorsDen
All buy links, reviews, interviews, readings and more: http://www.sallyember.com/Spanners Look right; scroll down.

Why am I writing #science-fiction/#romance, #Buddhist-infused, #multiverse/#multiple timelines #utopian #novels besides the reason already given? And, why should you read them? Because we live in a deteriorating, or degenerating Age, according to #Tibetan Buddhists (and probably many others I’m not bothering to research right now).

When I first hear this claim, I disbelieve it. Aren’t most things “improving” for humanity? Modern medicine, technology, transportation, knowledge of all types: in the 20th and 21st centuries, we are experiencing incontrovertible advances, mind-blowing progress, right? Plus, that POV is just such a downer!

Why would the Buddha’s followers propose and then Buddhist teachers and scholars maintain such a doom-and-gloom perspective on life? It’s not enough that Buddha focused his teachings on suffering and impermanence? Most Buddhists must be depressed: that’s what I thought.

I could understand why Tibetans, having been living under horrible oppression, genocide and cultural destruction under Chinese rule for decades, would be so pessimistic. But, we’re in the good ole’ USA: things are great here, right?

Not so much. I won’t go into the facts we all know now (even more than ever, thanks to Snodwen and Manning) about how screwed up the USA has been and still is, nor how terrible the economy is here and everywhere. I won’t provide the list. We all know too well the horrors of our modern life. Modern tragedies, however, are actually not even relevant to this discussion.

The “degenerating” part of our Age has little to do with actual external conditions. Our deterioration involves humans’ not being able to learn #dharma, not being able to find qualified and worthy Buddhist teachers, not being able to practice meditation well or at all. The Buddha’s teachings and Buddhists practitioners are what are degenerating, in what is called “The Third Age” or “The Latter Day of the Law.”

You can look this up. http://en.wikipedia.org/wiki/Three_Ages_of_Buddhism

My point is, dystopian futures abound. Most sci-fi writers, even those that include romance in their stories, write of increasingly worsening conditions on and around this planet and across the Universe. They pile on the violence, showing increasing discord, more political and social unrest, deaths and destructions even worse than we have now. We already have too much awfulness for me to want to read about even worse futures.

Enough, already: I believe we need some hope, ideas of how else things could go, whether or not I always believe they will take these turns. Since I can’t find this optimism in the daily news or libraries’ and bookstores’ fiction, I decide to create it. I need this in my personal life, for the USA, for the continent, the water, air and land: I am imagining routes for improvement for the planet and the entire universe.

When I #meditate, especially during a #retreat phase in which I was #contemplating lives of beings in the “God Realm,” it occured to me repeatedly that we live in opulence amid squalor, all over the planet. Beauty smack dab in the middle of ugliness, every day. #Yin and #yang. We do have to “take the good with the bad,” but do we have to emphasize the “bad”?

I do not.

In my novels, even when things are “bad,” there is more good than bad. Buddha teaches often that we have to discern between “good” and “bad” even as we know these are illusory. Many teachings expound on how there is NO “good” or “bad,” no “birth” and no “death,” no “coming” and no “going.”

While you puzzle over that, I’m going to continue my utopian illusions in The Spanners Series. In my current and future multiverses, beings, including humans, will have love, better conditions and dharma: they/we have it all!

Furthermore, I’m going to HOPE—even though we are instructed to meditate partly in order to relinquish all hope and all fear—that YOU read my books and enjoy them as much as I enjoy writing them.

Please let me know! Write your comments here on this and other posts, on excerpts from my novel, and whatever else occurs to you. Let’s converse!

Honoring World #Poetry Day, March 21st, with a review of Ursula K. Le Guin’s latest collection

World Poetry Day is March 21st, 2016: Celebrate Poetry Globally

To honor this day and #Women’s History Month, both, I’m reviewing and discussing some of the poems from one of my favorite poets and authors, fellow #feminist/#Buddhist Ursula K. Le Guin. Her latest collection, Late in the Day: Poems 2010-2014, is a delight.

late in the day real
Late in the Day: Poems 2010-2014, by Ursula K. Le Guin
http://www.ursulakleguin.com/Index-LateInTheDay.html

Ursula K. Le Guin is my favorite writer. No contest. In fact, I wrote a review of another poetry collection early this year, which I enjoyed enormously: https://sallyember.com/2016/01/19/homage-to-and-review-of-ursula-k-le-guins-finding-my-elegy-new-and-selected-poems/ Some of the explanations of my connection to Le Guin are repeated from that post, below.

I have enjoyed, admired, appreciated, envied and learned from her novels, novellas, short stories, essays, and poetry for over forty years. She is about my mom’s age (in her early 80s, now) and still going strong. She is my idol, my mentor, and my role model. I also found out, after reading a recent collection, that she and I share not only a love of writing, speculative fiction, feminism, social justice, pacifism and environmentalism, but also, Buddhism and meditation. Frabjous day!

Poetry is meant to be read aloud. I enjoy reading poetry aloud as if I am the poet, wondering as I hear each word, line, idea, image, stanza, what the poet was imagining and how this exact turn of phrase came to capture it. Knowing how long many poets take to conjure the precise manner in which to describe and evoke every part of their intention, I want to savor it.

I do NOT read in that artificial, almost-questioning (upturned inflection on the end of lines), drawling almost-monotone that many poetry readers make the horrible mistake of using.

No.

I read poetry aloud as if each poem is its own story, because this unique version of that story is interesting, new, and not mine. I use the line breaks and punctuation as suggestions to help me go with the poet’s flow. I smile, I laugh, I pause, I taste the words on my tongue.

Try it. You’ll like it!

In her introduction, Le Guin discusses the interdependent relationships among seemingly inanimate objects (whose apparent lack of sentience she and others challenge), places, humans, animals, life events and circumstances with eloquence and grace. As in all of her public writing and speeches, she has a way of turning things around with her verbal kaleidoscope to inspire us to see things from new perspectives with each turn. Her unique points of view become more accessible as one continues to read and ponder her body of work, which I’ve been doing for over forty years (she’s been writing for over 60).

This collection is divided into eight sections: Relations, Contemplations, Messengers, Four Lines, Works, Times, The Old Music and Envoi, but I couldn’t explain them or why some poems are in one but not another section. I was very impressed, though, with her poems about things, especially kitchen objects. Amazing.

Enough of all that explanatory stuff. You can get that elsewhere and any time. Let’s enjoy some of her poems!

I marked pages of this book with pieces of scrap paper so I’d remember which stanzas, poems, titles, lines caught my heart. Here are some, in no particular order. I sometimes annotate or explain. Find your own parts to love and for your own reasons.

Le Guin has many poems rooted (pun intended) in nature, and those in this collection follow that trend. She is also the child of two anthropologists and somewhat of a social and physical scientist herself. I love this opinion she expressed poetically and eloquently, from the introduction to this volume (excerpted from a speech she gave in May, 2014, at a conference that occurred at the University of California/Santa Cruz, “Anthropocene: Arts of Living on a Damaged Planet”), in which she explained her view of the relationship between poetry and science and why we need both:

Science describes accurately from outside, poetry describes accurately from inside. Science explicates, poetry implicates. Both celebrate what they describe. We need the languages of both science and poetry to save us from merely stockpiling endless “information” that fails to inform our ignorance or our irresponsibility.

By replacing unfounded, willful opinion, science can increase moral sensitivity; by demonstrating and performing aesthetic order or beauty, poetry can move minds to the sense of fellowship that prevents careless usage and exploitation of our fellow beings, waste and cruelty. (p. ix)

One of my favorites from this collection, Constellating, situates relationships between people as if between stars:

Constellating
Mind draws the lines between the stars
that let the Eagle and the Swan
fly vast and bright and far
above the dark before the dawn.

Between two solitary minds
as far as Deneb from Altair,
love flings the unimaginable line
that marries fire to fire.

How beautifully she depicts that intangible bond humans create to connect us which is like nothing else, yet she finds the commonality in constellations.

In The Games, Le Guin manages to indicate our views on aging and reflecting on past accomplishments in a perfect metaphor:

The Games
The crowds that cheered me when I took the Gold,
who were they then? Where are they now?
It’s queer to think about. Do they know how
you look at the hurdles, long before you’re old,
and wonder how you ever ran that race?
I’m not sorry, now all’s said and done,
to lie here by myself with nowhere to run,
in quiet, in this immense dark place.

Definition, or, Seeing the Horse is the type of poem about poetry that I usually eschew. But, one stanza from it is so perfect I have to share it, here, because it perfectly captures the limitations of poetry:

Definition, or, Seeing the Horse
from iii. Judith’s Fear of Naming
To define’s not to confine,
words can’t reach so far.
Even the poet’s line can only hold
a moment of the uncontainable.
The horse runs free.

Le Guin has written many essays, books and articles about the art and craft of writing, but never have I read or heard her convey what she feels about being a writer so well as in this poem, My Job. She lyricizes about writing’s being something she first learned as a child (“I started out as a prentice”) and is still learning. My favorite of her sentiments are these:

from My Job
Sometimes the pay is terrible.
Sometimes it’s only fairy gold.
Then again sometimes the wages
are beyond imagination and desire.
I am glad to have worked for this company.

Two poems, side-by-side in this book (which cannot be an accident), show her wonderful deployment of language and imagery: Sea Hallowe’en and Between. In all of her poems, she demonstrates her mastery of many different poetic forms: rhyming and non-rhyming, exploding into free verse and staying within those more formally ruled for meter, line length, repetition and other constraints. She calls herself a “caperer,” in her essay about her poetic choices and learning to write in various forms in her Afterword, meaning, one who moves among all forms and free verse as she wishes. She also writes here about how a form can “give” her a poem. Fascinating stuff. Love to read about her process.

From Between, I especially admire this final couplet:

A winter wind just whispers where
two winter trees stand tense and bare.

And, from Sea Hallowe’en, who can’t love this whimsical phrasing that ends each of the stanzas?

west to the tide rising,
cold, cold and wild.

a ghost on a north wind blowing
wild, wild and cold.

At best, I am a mediocre poet, despite having been published and won poetry prizes at a younger age, having written songs that were performed, and including my poetry in my science-fiction books as if written by its protagonist, Clara (http://www.sallyember.com/Spanners for more information). I make no claims to being an actual poet if Ursula K. Le Guin is an example. I yield and bow to her and many others for entertaining, informing, inspiring and enlivening us with their use of words and images.

She writes and speaks often about the rewards of writing and art and the politics and capitalism that haunt the industry. This poetry collection is ended with a speech she gave on these topics. The final lines are very moving:

I’ve had a long career as a writer, and a good one, in good company. Here at the end of it, I don’t want to watch American literature get sold down the river. We who live by writing and publishing want and should demand our fair share of the proceeds, but the name of our beautiful reward isn’t profit. its name is freedom.

Yes.

Ursula K Le Guin photo
image from her website, photo ©by Marian Wood Kolisch

Thank you, Ursula, for sharing your deep and soulful moments with us all. May your contributions to our literary and emotional landscapes always be known as blessings while you still live and after you die, and may all beings benefit.

Find these poems, this and all her other work here: http://www.ursulakleguin.com


For more information about poetic forms and World Poetry Day:

Poetry adds moments of beauty to our everyday lives, connects our emotions in unique ways, and helps people everywhere express themselves in amazing ways. Poetry of all kinds is definitely something to celebrate, so join us in looking around the world for inspiration. In honor of World Poetry Day, we (The New Rivers Press) wanted to share with you some unique global poetry styles.

Ghazal: an ancient form of poetry dating back to 700 CE in the Arab lands, and later Persia. It is fairly intricate, but contains anywhere from 5 to 15 independent couplets that create a beautiful whole, all with lines of the same length, meter, or syllable count. It is an extremely well-known form in Iran, where the 14th-century Persian writer, Hafez, published his famous ghazal collection, the Divan of Hafez. For examples of ghazals and more detailed information, visit http://poets.org or The Ghazal Page.

Haiku: arguably one of the most well-known types of international poetry forms, this form comes from ancient Japan. It consists of three short lines with five, seven, and five syllables each. The subject of a haiku was originally restricted to nature and the seasons, but that later was opened up to many different subject matters. Some of the most famous Japanese haiku writers include Basho (the “saint of haiku” in Japan), Buson, and Issa. For more in-depth history of the haiku, check out Poetry through the Ages or Encyclopedia Brittanica.

Doha: another ancient form of poetry common in India. It is a 24-syllable couplet, typically in Hindi. The lines are split unevenly, with the first line having 13 syllables and the second having 11 syllables. It was made more famous by such poets as Kabir and Nanak at the end of the 15th century and beginning of the 16th century, as well as Goswami Tulsidas, whose work, Ramcharitmanas, is still famous among Hindus across northern India. To find out more about this and many other poetry forms, explore the book A Poet’s Glossary, by Edward Hirsch.
from The New Rivers Press‘ newsletter, Riverine, Volume 3, Issue 7, http://www.newriverspress.com/

Also, the Poetry Foundation has a great website and mobile phone app that can put almost any poem and poet right into your hands any time: http://www.poetryfoundation.org They also put out Poetry Magazine and a poetry podcast.

Video of #Tibetan #Buddhist Center in Brazil that is part of my #Sangha

If there is a companion video to this excellent one of our sister sangha and main center in Brazil, Chagdud Khadro Ling, for Chagdud Gonpa’s Rigdzin Ling in California, our main center, I don’t know of it. If you do, please share! If you’ve already seen this, sorry for the repetition.

Chagdud Khadro Ling temple
Khadro Ling‘s main temple in Tres Coroas, Brazil.

In Portuguese with English subtitles, beautiful photography and informative narration and scenes of #Tibetan #Buddhist practice, shrines, temples, items, meditation and practitioners, this video captures the quality and feeling of the land, buildings, intention, activities–the ambiance–very well.

The center (Rigdzin Ling) I spent so much time in from 1999 – 2008 (first visited in 1989; did up to 11-week-long retreats there, two more that were 6 -7 weeks and several that were 2 – 4 weeks, silent retreats, and several 11-day-long ceremonies/meditation practices, Drubchods) is in northern California between Eureka and Redding, but it looks a lot like these photos and our practices are the same.

RZL Tara House
Rigdzin Ling‘s main temple, Tara House, in Junction City, CA USA

For those who do not know, some background: This is my sangha (spiritual community of practitioners and teachers), started by my original teacher, His Eminence Chagdud Tulku Rinpoche, the teacher discussed in this video. Rinpoche passed in 2002. His newest (15th) incarnation/yangshi/tulku is about 10 years old, now.

Chagdud Rinpoche
H.E. Chagdud Tulku Rinpoche in 2001 and his yangshi in about 2009

To give perspective, Rinpoche was a contemporary of His Holiness the 14th Dalai Lama: they studied with many of the same teachers before the Chinese invaded Tibet and both escaped to India in 1959 as young men. Rinpoche came to the USA (California) in the mid-1980s with his American wife (second), Jane, who became known as Chagdud Khadro (in the video as well). They started building centers along the USA’s West Coast. In 1991, as the video states, they visited South America/Brazil and moved there in 1995.

Tulku Jigme, CTR, Chagdud Khadro, 2001
Tulku Jigme Rinpoche (Rinpoche’s son), Chagdud Tulku Rinpoche, and Chagdud Khadro, Brazil, 2001

The person Rinpoche designated to be his spiritual heir and director is my root/main teacher, Lama Padma Drimed Norbu, known as Lama Drimed.

Lama D in forest tsog 2013
Lama Drimed, forest ceremony (tsog), 2013

May all beings benefit, all Lamas live long and continue to teach, and all practitioners continue to meditate and serve all beings.

Watch the video here:

https://youtu.be/S0d5KoF8288

or

https://www.youtube.com/watch?v=S0d5KoF8288

or

For more information: http://www.chagdud.org

Enjoy! Write back with comments, questions! Share!

http://www.sallyember.com is my main site and blog and has info about my Buddhist-themed science-fiction/ romance/ utopian/ multiverse novels, with discount codes and links, reviews, book trailers, more, about the first 3 ebooks and paperbacks in The Spanners Series, as well as posts about my #meditation practice and retreats.