C T

perhaps i misheard and mistook a cat's me-OW for a lion's roar!

That is highly unlikely, i think.

O i see. M for Most. thanks

you mean M.A.D. as in, Moderately Adjusted Dude?

a desirable trait getting up in the morning greet yourself, first thing!

Philosophy, religion and spirituality can oftentimes act as reliable supports. How the practices and mental trainings are integrated into the healing process would largely depend on the individual, its believed. I'd say very little separates the development of inner strength, which is quite crucial for cultivators, more so for those who happen to have depression, and authentic spiritual depth.

to brighten our world is very simple: be kind begin with a smile...

Nicely said - thank you too, for sharing so courageously!

Did you not read recently about a self-proclaimed Sufi practitioner in Pakistan somewhere who strangled his 5 kids to death cos he thought a grand sacrifice of that nature would enhance his alchemical powers and his hopes for immortality? If i didn't know better, i'd be alarmed at Sufism, but because i think i know how to think appropriately, i saw instead a mentally deranged individual who desperately wanted to be free from his torments - first he turned to Sufism, thinking it will help (achieve his desire for magical prowess), then he turned on his kids, all in the name of ignorance, greed and delusion - definitely not in the name of Sufism. (A link can be provided, but i don't think its necessary here as its not topic-related)

Hey, no worries, dear friend. I know you meant well. If you are keen to explore this subject a little bit more, here's another interesting article for you to peruse (if you want).. http://tinybuddha.com/blog/let-it-be-using-mindfulness-to-overcome-anxiety-depression/

This is not an accurate assessment, imo. The writer, in this case a learned Buddhist master, merely presented a comparison to how (his) form of Buddhist practice would approach the subject of everyday depression (as in, feeling overwhelmed by everyday stuff, or even not-so-everyday stuff), and gave general advice on seeing things from different angles, which undeniably would be helpful if someone happens to resonate with the contents of the article - was there any indication anywhere which says the way to tackle mildly depressive episodes is to convert to Buddhism? I must have missed it if thats the case, unless of course its simply your personal opinion here, which you are perfectly entitled to voice.

Hi Liminal, Im assuming the article was written comparatively, in the sense that what the West calls dangerous, the East would call it differently, and being Asian myself, i assure you the contrast in views between East and West in regards to depression is quiet an interesting one. Generally speaking, in most Asian societies, there is more of an acceptance and less discrimination of those who happen to be mentally and physically challenged, and this is especially apparent in smaller communities, where it is common for families to band together and offer support to one another in the face of things like depression, for example. Seldom would a person in the community who happen to be different, or who experiences things differently than the rest, be ostracised and belittled, much to the contrary actually. Not saying this applies in all Asian societies - nonetheless, the base attitudes in this regard is quite stark, and i'm assuming it is from this place that the writer had emphasised his view, making clear references to how (Tibetan) Buddhism (as per his understanding) would approach the subject of depression. Having said this, it is also good to bear in mind that much of Asia has changed dramatically over the last 30 years or so, and certain values which were held dear by past generations have gradually been eroded as a result of this new wave of modern Asians - not all, yet, but noticeable enough to a dinosaur like me who come from the 60s era.

get yo' dharma here! special offer! Two for one take now, pay later!

Thank you for sharing, whitetiger. Your directness, resolve, and courage is very much appreciated. It is most inappropriate to say that the body is an illusion and that whatever one is experiencing is therefore non-existent, or simply a figment of one's imagination. Such utterances are careless and ignorant, and do not reflect the (Buddhist) teachings correctly.

Thanks for the additional clarification, Seeker of Wisdom. Much appreciated. _/\_

No, i dont think you are, MH. But this article could come in handy with points for those who might struggle with self-doubt from time to time.

https://www.youtube.com/watch?v=PpQdMM6Vr70

Aneñja-sappaya Sutta: Conducive to the Imperturbable The Blessed One said: "Monks, sensuality is inconstant, hollow, vain, deceptive. It is illusory, the babble of fools. Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training. "In that case, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: both are Mara's realm, Mara's domain, Mara's bait, Mara's range. They lead to these evil, unskillful mental states: greed, ill will, & contentiousness. They arise for the obstruction of a disciple of the noble ones here in training. What if I — overpowering the world [of the five senses] and having determined my mind — were to dwell with an awareness that was abundant & enlarged? Having done so, these evil, unskillful mental states — greed, ill will, & contentiousness — would not come into being. With their abandoning, my mind would become unlimited, immeasurable, & well developed.' Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the first practice conducive to the imperturbable. "Then again, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come: whatever is form, every form, is the four great elements or a form derived from the four great elements.' Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the second practice conducive to the imperturbable. "Then again, the disciple of the noble ones considers this: 'Sensuality here & now; sensuality in lives to come; sensual perceptions here & now; sensual perceptions in lives to come; forms here & now; forms in lives to come; form-perceptions here & now; form-perceptions in lives to come: both are inconstant. Whatever is inconstant is not worth relishing, is not worth welcoming, is not worth remaining fastened to." Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment. With the break-up of the body, after death, it's possible that this leading-on consciousness of his will go to the imperturbable. This is declared to be the third practice conducive to the imperturbable. "Now, Ananda, I have taught the practice conducive to the imperturbable. I have taught the way to cross over the flood by going from one support to the next, the noble liberation. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don't be heedless. Don't later fall into regret. This is our message to you all." That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.

Everyday i find more reasons to practice with more diligence.

Perhaps this group in Barcelona might interest you, and will quite certainly help you with more specific queries. http://www.meetup.com/The-Barcelona-Psychology-of-Happiness-Group/

Better feedback might be obtained if the country is made known... maybe?

Brunei has banned Christmas celebrations. Its ironical the amount of restrictions non-muslims are subjected to when in islamic countries. Some sort of balance will be most welcomed. http://www.channelnewsasia.com/news/asiapacific/brunei-bans-christmas/1576850.html

Calm and self-control are signs of listening to the Dharma; Few passions, signs of meditation; Harmony with everyone is the sign of a practitioner; Your mind at ease, the sign of accomplishment. ~ HH Dudjom Rinpoche

Hypothetically, if i was a police sniper, i would not for an instant hesitate to neutralise the perpetrators. However, there is no call for me to take delight nor feel regret for the action, for it is within the scope of my duty to act swiftly so as to diffuse the potential of further harm - not only to others, but in some twisted way, also to the criminals as well. The implications go some way beyond merely the determination of right or wrong. In the Buddhist teachings, unless one is a monk or nun, the moral codes for lay practitioners are fairly relaxed - there are guidelines by which adherents are encouraged to follow, for example, to work in professions which does not involve the taking of lives, and generally, to avoid all types of killing, or any profession where one obtains livelihood dependent on any form of slaughter and the perpetuation of slaughter, but if that is unavoidable, then one has to work a lot harder to repair that particular karma - it further states that if one were to ignore the steps required for the repair to be effected, then be mindfully prepared for the consequences; Some texts then lay out clearly what these consequences are so that one cannot then claim ignorance of one's preceding actions in this regard. As i am not well-versed with this particular area of the teachings, i can only offer this rather simplified and limited explanation. I am sure there is a greater depth to this particular moral issue, one which im sure is thoroughly covered in the Suttas, but do not have enough knowledge to offer more at this juncture.

bask in its radiance devoid of contempt and bias what is there to fear?