My response to an extremely disturbing and misleading post about #meditation and #yoga

My response to an extremely disturbing and misleading post about #meditation and #yoga: “Meditation and Yoga: A deeper Look into Practices that are Deceiving Christians Today.” Link to full post, below.

#Meditators, #Buddhists, #Hindus, and anyone who practices either #Christianity or yoga will be particularly interested in this “discussion.”

Warning one: if you are a #Christian who meditates or does yoga, this entire situation will REALLY bother you in ways I can’t even begin to predict. I do apologize, even though none of this is on me except for my response, below (which the blog posters probably will delete, so that is the reason I post it all here).

Warning two: the full article is extremely lengthy. If you don’t want to read it all, I certainly understand.

If you’d like to know more and TRUE information about meditation or yoga, please find a reputable source, such as a qualified and experienced yoga or meditation teacher near you, and/or read accurate books, such as Gates to Buddhist Practice or Being Peace, or pick up a magazine that focuses on either topic which has been around for many years, such as Yoga Journal or Lion’s Roar, and/or talk to actual people who have spent many years practicing/teaching meditation or yoga.

Please leave comments HERE, since these posters will probably delete yours as well: or here:


Apparently, you and Carolyn consider yourselves to be the only types of legitimate “Christians” who are allowed to exist and be safe from “satan” and wrong thinking; somehow, you have deemed yourselves entitled to tell everyone else how wrong their practices, beliefs, churches, leaders and family members are. The sin of PRIDE mean much to you?

Also, there are so many false and misleading statements in this article, particularly those things listed under the headings “Truth” and your so-called “definitions” of words you know nothing about, that I can’t even go point by point: it would take weeks.

Since you both believe in hell, you will undoubtedly burn in hell for all eternity for spreading this kind of deceptive, hateful, untrue, ridiculous and disgustingly ignorant message disguised as “helpful information about ‘meditation’ and ‘yoga.'” You are horribly wrong IN EVERY WAY and you are hurting people (many of whom ARE actually Christians) who are tremendously benefiting from having these practices in their lives.

The best I can hope for you two is that, after you die, you both reincarnate as BUDDHISTS to find out how wrong you are.

If you have any integrity at all, you will NOT delete this comment. I expect, however, that it will disappear. SO I am copying it and pasting it onto my blog, with your link, and that will cross-post to dozens of places and reach thousands of people.



REPOSTING: A #Jewish #Buddhist for the #Christmas/ #Chanukah/ #Solstice/#Kwanzaa Season

REPOSTING, from 2016, with some minor changes: A #Jewish #Buddhist for the #Christmas/ #Chanukah/ #Solstice/#Kwanzaa Season

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.


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.



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.



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.


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.


REBLOGGING: Great video talk by Lodro Rinzler, the author of “The Buddha Walks into a Bar,” regarding his newest book, “The Buddha Walks into the Office”

Great video talk by Lodro Rinzler, the author of The Buddha Walks into a Bar, regarding his newest book, The Buddha Walks into the Office. Here is his website for more information about him, his books, etc.:

First video on the reblogged page (link is below) is an intro. Go to the second one.

Has a simple guided #meditation near the beginning, which is a basic intro to #Buddhist meditation.

Then, starting at around 29.00: “Our lives are a mandala. There is something at the center of it, of all of our lives, and we are either consciously aware of it or unconsciously living it.”

He leads the audience through a wonderful exercise of helping one become more aware of the #mandala of one’s own life, as a values-clarification and awareness-building activity, by putting a quality we want to cultivate at the center and others components where they fit regarding how closely we see each one to that central aspect, and how each aspect connects to others.

Worth doing for life, not just for work.

I wish he had used the word “ethical” as often as “meaningful” for types of work one can engage in for money, because plenty of people would think earning the most money, even while harming others, is “meaningful.”

But, working on behalf of oneself and one’s own interests alone is not what the Buddha meant, IMHO, by “Right Livelihood.”

Definitely listen to the Q & A at the end. Very good exchanges and more info, there. An hour well-spent.


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:

From Elyane Youssef, writing on another favorite site of mine, Elephant Journal. Subscribe!

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

Chagdud Khadro

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:

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 :

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:

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:

Looking into the Mirror of Death to Find Purpose in Life and Peace in Dying
Syracuse, NY
August 22, 7 – 9 PM
More Information:

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:
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.

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).

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.

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.

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.

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.

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.

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
Katag Chöling Khentrul Lodrö T’hayé Rinpoche‘s main center,
Kagyu Droden Kunchab—Saint Louis, Mahayana and Vajrayana Buddhism,

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.

All buy links, reviews, interviews, readings and more: 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.

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!