Got Mindfulness?

i have the biggest bell in buddhism
it rings like a breeze through my window in the morning
i have the biggest bell in buddhism
its tone vibrates the bones in my head
as if i were all bells everywhere
i have the biggest bell in buddhism
its sound calls me back to myself
even if i am galloping furiously over dark prairies or
kayaking down the white rapids of a deep river gorge

its more of a gong, really

———————————————————–

- dennis landi © 2008

if you see authenticity on the road
take out your can of spray paint
and write I WOZ HERE
on his face in orange day-glo colors.

if you see authenticity on the road
put your siren on and flash your lights
and pull him over for speeding
tell him you accept bribes
and then look him directly in the eyes

if you see authenticity on the road
tackle him, muss up his hair

if you see authenticity on the road,
stand very still behind a tree
until he disappears over the horizon.

never confuse authenticity with genuineness
and never confuse pedigree with the dharma
and never confuse appearance with reality

————————————————–

- dennis landi © 2008

from: http://groups.yahoo.com/group/NDhighlights/message/3168

Drop out, tune in, turn on: Tony vs Tim

“Turn on, tune in, drop out.” Did Timothy Leary have it backwards?

The following is from the Wikipedia, http://en.wikipedia.org/wiki/Turn_on,_tune_in,_drop_out:

“Turn on, tune in, drop out” is a counterculture phrase coined by Timothy Leary in the 1960s. The phrase came to him in the shower one day after Marshall McLuhan suggested to Leary that he come up with “something snappy” to promote the benefits of LSD. It is an excerpt from a prepared speech he delivered at the opening of a press conference in New York City on September 19, 1966. This phrase urged people to initiate cultural changes through the use of psychedelics and by detaching themselves from the existing conventions and hierarchies in society. The phrase was derided by more conservative critics.

“The phrase is derived from this part of Leary’s speech: ‘Like every great religion of the past we seek to find the divinity within and to express this revelation in a life of glorification and the worship of God. These ancient goals we define in the metaphor of the present — turn on, tune in, drop out.’”

Now consider what nondualist Tony Parson invites. The following was posted to the Nonduality Highlights:

“Drop asking ‘why’ and simply become totally involved in the absolutely wonderful miracle of life just as it is, right here, right now. Can you not see that whatever has just happened for you at this moment has never happened before and will never happen again? It is totally unique and fresh and innocent, and it is here and then it isn’t. Isn’t that just great?”

Seems like Tony is saying first to drop out: “Drop asking why…”

Then he’s suggesting you “see” the moment for what it is, or tune in. “Can you not see…?”

Finally he asks you to value the moment to be turned on to the moment. “Isn’t that just great?”

Using Leary’s terms, those three invitations might be re-phrased as, “Drop out, tune in, turn on,” the reverse of what Leary declared.

Dropping out is the main step. It means to stand free of the thousands of trances that compete for your mental space.

Then you will be able to tune in or “see.” See what? God, creation, the structure of reality.

Finally, when you value this seeing, you will turn on, which means to naturally express it (perhaps silently, perhaps through some creative effort), send it forth, cast the light of it in all directions, emit the perfume, turn-on the world, whichever metaphor you prefer.

To walk on Nonduality Street, rather than Psychedelic Boulevard, discriminate. If a practice or a person makes you feel high or blissful, you are turning on. If in the presence of a person or practice you see the futility of everything, that “all is vanity,” then you are dropping out.

Dropping out is only the beginning. Often fear sets in and one settles for a glimpse of the freed mind, which is better than not having had a glimpse.

Remember the chant of the nonduality generation: Drop out, tune in, turn on. Or does hearing it put you in a feel good trance? Well, no one ever said there’s a winner in the nonduality game.

-Jerry Katz

surfacing
here i come
surfacing
my face splashing up out of the water
like a fish, or a spear or neptune’s
trident from the deep deep deep

and the sun is warm to the touch
and the sky separates this sun from all other suns
and joins them to all other skies

one thought holding all thoughts
one hand holding all hands

waking from a deep deep sleep
here i come

———————————-

- dennis landi © 2008

quivering
she slides out from beneath him
his penis pointing aimlessy
she slaps him with the surface of her body
and recoils to slap him again
to restrain her is to catch an intelligence
of firm flesh and clear light
seeking seeking and finding

———————————-

-dennis landi © 1988;

i have a new lie for you
it will pass through you
without comment and hurtle out from the hot core
taking your heart with it

let us begin the tired paradox of ending and birth

i have a new lie for you and it will kill you where you
stand and you will go on

i have a new lie for you and it will press your body onto
the pavement until there is a little pool of humanity that
will splash the front pages briefly

i have a new lie for you
and i know you will leap from your window at one chance to grasp
macbeth’s knife or the sacred heart or the buddha’s unraveled
belly swinging like tarzan on a new jihad

i have a new lie for you

infinite capacity to believe makes us divine
but why only one truth at a time?

i have an old lie for you

———————————-

-dennis landi © 1988;

To the Castle of Flame, a warrior came, not so long ago. His aura, easy to discern, was the color of the opalescent sky, and it was impossible to look upon him for too long. He challenged the Fire King in combat. And the Fire King was devoured. The Stranger laughed and said, “I am Fire King, now.” His gifts of power were as the fires of the sky, and others strange and numerous.

And the Warriors of Flame saluted their new leader. They asked, “What shall we call you, lord?”

Whereupon the Warrior of Many Fires said, “Do you not know me? Have you not called me to you in one voice?” And the Warriors of Flame gazed at each other to discover who it was that summoned this strange warrior who was now Fire King. No one stepped forward. The new Fire King’s aura, plain to see, began to fluctuate in the colors of red, as his rage mounted. And the Warriors of Flame, brave as they were, trembled at his coming wrath.

But a young woman, barely an apprentice warrior, threw herself at the stranger’s feet and said, “Oh Fire King! We are blameless in this. Only one warrior could have summoned you, but he no longer lives among us.”

The Fire King smiled down at the young girl. His aura changed from deepest crimson to powder-blue in the blink of an eye. He said, “How brave you are to speak, little one, while those who would be your betters, huddle against one another like sparrows in the winter night.”

And the warrior maiden said, “The one you seek lives upon the Isle of Nothingness. He is the Count of that domain, and it is said that he has forbidden all warriors to enter his land, lest he should return to the castle and seize the Fire Kingship, for himself and roast us all alive!”

Sky-fires lit in the stranger’s eyes, opalescent infernos, and he mildly said, “Indeed?” His aura ran white as a goat’s milk, or the chalk in the cliffs of above the castle. He said, “I must go and pay my respects to the Count of Nothingness. But you, my young one, must claim your reward.” And he became a pillar of fire, like a piece of the sun, and he devoured the maiden even as she knelt at his feet.

As a blazing comet, the new Fire King traveled in an arc across the Sea of Illusion to the Isle of Nothingness. And the common folk of that land ran for cover, thinking that a star was surely falling upon their island. As the blazing Fire King drew nigh to the western shore, he spied the tiny figure of a naked man, wandering unafraid along the tossing surf. A little ways from the lone figure was a single, turreted tower, the kind that wards ships in the night from running aground upon treacherous rocks.

“Welcome,” said the naked man, as the Fire King approached. He spread his hands in a gesture of openness, and they appeared to shimmer and glide before the Fire King’s eyes when he looked directly at them. The flaming warrior fancied that the naked man’s hands were transparent and that he barely saw them through a sense other than eye-sight. Indeed, it suddenly appeared to the interloper that the naked man’s entire body wavered in the daylight, like smoke-filled glass, or the finest gossamer.

The Fire King doused his flame and donned a human figure of slate gray, the color of ash in a dead hearth. His voice was terrible and his words grated upon each other, and his tongue, a stone in a cave of ice. “I come seeking your lord.”

And the man - that - shimmered - like - glass - filled - with - smoke seemed unconcerned, and said, “The claws of the eagles are guarding their aeries, even as we speak, the warrens of the dragons follow the convolutions of a very old mind, and the dolphins twitter and shrill for they are blameless and slippery to touch,” and the naked man looked intently out to sea as if he were reporting that which occurred on the horizon. Compelled, the Fire King looked where the naked man gazed; but he only saw the sky meeting the sea and cloudless air between.

But then the Fire King fancied that he, too, could barely discern what the naked man described and he was caught as if in a stupor or trance as he struggled to see clearly the vision that just escaped him, yet spurred him on to greater concentration, until he burst into flame anew because of the strain. And so he determined to master this new trick. Many days passed and the Fire King remained, fixed fast to the sand, staring out at the horizon. The naked man stood beside him barely visible. And then the warrior’s flame flickered out in exhaustion, and he became a living pillar of schist, standing on the sand and glaring at the naked - man - wavering - like - mist - above - the - mountains - in - the - morning.

“You have deceived me,” grated the Fire King to the naked man, and his voice was an avalanche of ice and rock upon the air. “You will take me to your lord.”

The naked man sang, “Gaia, oh Gaia, terrible mistress and loving mother, many are your masks but none so beautiful as a flock of birds singing your name.” The naked man cocked his head to the left, as if listening to a flock of singing gulls over the waves.

Again, the Fire King, standing like a bone of the earth thrust through her flesh, was entranced, fixed to the beach, and he could not think in a normal way, and time changed its nature for him and he counted the heartbeat of the world and of the spineless animals in the sea on the same scale, though he under­stood not what he heard except in the beat of his blood, that felt heavy with the weight of the stars. Beneath him and inside him the underground river of the Mother’s pulse was a terrible caress, stroking his flesh-and-bone mind with oblivion and inescapable awareness.

And so the Fire King who was a stranger-no-more stood on the beach until the waves rose to his knees and still he did not move. And the naked man touched him on his head and heart with the crystal vessels of swirling light, his hands. And the Fire King awoke. The memory of what he heard sang in his bones. But the subterranean song-shot-through-with-light had left him listless and sorrowful because it was gone from his mind. Then the Fire King took the form of flesh and blood. Arms heavy, he could barely stand.

And the Fire King asked, “Who am I? What is my name? Please kind sir, show me the way home.”

The naked man said “You are home, my friend.” and, then his body became sand blown away on the wind and the surf.

The Fire King was Fire King no longer, but a man, naked and nameless, walking upon the Isle of Nothingness.

—————-

-dennis landi © 1991; excerpted from unplublished novel; and modified to stand-alone as a poem in 2008

pain and joy
joy and pain
give me a double joypainjoy to go please
and go easy on the pain

-dennis landi © 1988

These are posted elsewhere, but I’d like them on my own blog for quick access:

The Fourteen Precepts

From Interbeing, Tich Nhat Hanh

1. Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist systems of thought are guiding means; they are not absolute truth.

2. Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice non-attachment from views in order to be open to receive other’s viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your life and to observe reality in yourself and in the world at all times.

3. Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrowness.

4. Do not avoid contact with suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images, and sounds. By such means, awaken yourself and others to the reality of suffering in the world.

5. Do not accumulate wealth while millions are hungry. Do not take as the aim of your life, fame, profit, wealth, or sensual pleasure. Live simply and share time, energy and material resources with those who are in need.

6. Do not maintain anger or hatred. Learn to penetrate and transform them when they are still seeds in your consciousness. As soon as they arise, turn your attention to your breath in order to see and understand the nature of your anger and hatred and the nature of the persons who have caused your anger and hatred.

7. Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing, and healing both inside and around you. Plant seeds of joy, peace, and understanding in yourself in order to facilitated the work of transformation in the depths of your consciousness.

8. Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts, however small.

9. Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so may threaten your own safety.

10. Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

11. Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realize your ideal of compassion.

12. Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.

13. Possess nothing that should belong to others. Respect the property of others, but prevent others from profiting from human suffering or of other species on Earth.

14. Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserve vital energies (sexual, breath, spirit) for the realization of the Way. (For brothers and sisters who are not monks and nuns: ) sexual expression should not take place without love and a long-term commitment. In sexual relationships, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.

url: http://www.soc.hawaii.edu/sponsel/Buddhism/BEBib.html

BUDDHIST ECOLOGY AND ENVIRONMENTALISM:

TOWARD A BIBLIOGRAPHY OF ARTICLES, CHAPTERS AND BOOKS

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