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Here's mine, to all you good people of TTB: http://www.youtube.com/watch?v=L5rZcvHYH-A&feature=related Wishing everyone peace and happiness in each step of the Way in the year ahead. (edit) ...On second thoughts, here's one more just for the joys of it

Who in this discussion is arguing for a truly existing ultimate origin, Xabir? This discussion is directed towards contemplating whether some parallels could be drawn between the Buddhist concept of the Kayas and another mystical tradition which may also possess a similar concept but worded in a way which may only appear to be contradictory on the surface. My feeling is that HE is attempting to delve deeper to see if there could be similarities somewhere, which you and Jack do not seem to want to participate with even the slightest degree of eagerness. Sometimes it can be helpful to not presuppose contemplations which in appearance (only) seems to contradict your own realizations, which, in any case, is not yet fully entrenched in complete omniscience like a buddha's, so i am guessing there's still room to allow the recognition that others may opt to shape their investigation in a direction which is different to the one you have chosen - this however does not invalidate other people's options, how they, within their own understanding choose to conduct their own discoveries, more so when such options as chosen by others are not really in total contrast to yours, but, for some reason, it feels as if you refuse to even slightly acknowledge the possibility of diverse methods of investigative contemplations. If this is true, then your purist leanings indicate a kind of stuckness, which needs to be looked at and unknotted. For example, all the main sects (with some secondary sub-sects included) in Tibetan Buddhism have their own peculiar investigative models and paths towards emancipation, but ultimately, the pinnacle of realization, which is the complete cessation of kleshas, or Buddhahood in other words, is one. By acknowledging this ultimate attainment all the different schools have come to a sort of common understanding, and they all work via this common theme to avoid petty arguments and disagreements, resulting in a 'movement' which they have named Rime. Please dont misunderstand that i am trying to disempower your realizations here, and i apologize in advance if you think otherwise. Its obvious you have attained to very high levels of clarity which far exceed mine. All i am saying is that sometimes its good not to forget the basics, which in this instance, means to have an openness which can welcome and contain all views without clinging to any particular one. This, in my mind, assures one of always being able to rest in equanimous poise, no matter how distracting and noisy the world outside may be.

I agree with this. In one of his teachings on Ground, Path and Fruition, HE Jamgon Kongtrul III remarks accordingly: "The middle view means being free of any extreme views and teaches that relatively appearances validly exist and that ultimately these same appearances lack independent existence ie are empty of inherent existence. A Madhyamaka shravaka realizes that the 2 Truths - the validity of relative appearances and experiences of their ultimate, true nature - are indivisible. We can see clearly these 2 Truths, two values of being. Usually, one simply accepts the presence of appearances and define anything that exists in reliance on one's own restricted beliefs. If a practitioner investigates and reflects relative existents, as the Buddha suggested and taught, he or she will find that nothing by nature possesses an own identity ie all things are actually empty of self-existence. The relative view means seeing that things appear (my add - as in this case, investigating the concept of God is as valid as any other form of investigation, as long as one does not cling to the the outcome of the investigation, no matter how right the outcome sounds) and the ultimate view is realizing that all apprehended appearances are devoid of independent existence. I think everyone understands the relative and ultimate truths and only spoke of them because one clings to an apprehending subject and apprehended objects as discordant and real. One's erroneous cognition distracts from engaging in practices to progress spiritually. One hears about the Buddhadharma, falsely shuns the apparent world as 'incomplete' or 'bad', and chases after what one calls 'the absolute', the 'good'. Clinging to appearances as true existents is an extreme; clinging to an ultimate reality is another extreme. One needs to be free of clinging to either the one or the other altogether. Some students learn the Buddhadharma and then want nothing to do with the apparent world. It has even happened that they refuse to eat, defying anything they consider mundane. This isn't the meaning of the Buddha's words. Lord Buddha described apparent reality and never negated the concrete world we experience. He clarified the truth of reality and showed how it actually is. Many students think that fleeing from what appears within and without leads them to the truth, a fundamental mistake that i wish to warn you about. The error that can arise is assuming once emptiness has been realized, nothing at all exists anymore. While abiding in meditative composure of stillness and calm, a knowledge arises which enables one to see that all things are free of coming and going, of being and non-being, of both being and non-being, and of neither being nor non-being. After having rested in meditative equipoise, the apparent world is still here, as it was and as it is, and does not disappear. A sincere practitioner understands and sees that existents are appearances and that what appears does not truly exist as it seemingly appears to do. One sincerely needs to see how the Two Truths are inseparable - there is no need to divide them. Ascertaining this truth is realizing the ultimate View. While a yogi rests in meditative equipoise, he or she naturally realizes that all things are empty of inherent existence, are actually beyond such formulations as 'existent' and 'non-existent'. Post meditation, he or she apprehends phenomena with an understanding that all things are free of an own entity and therefore clearly appear. He or she experiences no contradiction or controversies, rather, the truth of reality. I hope to have clarified that the Two Truths or two realities of being are inseparably one. Again, everything in and around us is there, which does not mean that what is there is not empty. Everything is empty, which does not mean that what is empty is not there. Things appear due to emptiness, a theme difficult to understand. I want everyone to know that emptiness is a central theme in Lord Buddha's instructions and distinguishes it from other religions. In contrast to other religions, belief is of no relevance in Buddhism, rather, Lord Buddha taught how to ascertain that all appearances are there since they are by nature empty of inherent existence." I would encourage anyone interested to further investigate this principle of Ground, Path and Fruition so as to be better able to reach the easeful state free of having to assert or negate how others choose to approach Realization. Some may choose to work with Ground, some with Path, while those with impeccable merit are able to access Fruition in a more direct manner, without having to bypass the other two principles. However, those who truly have attained to Fruition will not deny the validity of Ground and Path because the ultimate result will the same. Ground, Path and Fruition are inseparable, quite similar in fact to the Christian principle of God the Father, the Son and the Holy Spirit, or the kayas of Dharma, Sambhoga and Nirmana.

Wu Wei is the impersonal and tangible resting space which pervades the being when all intellectual, conceptual, analytical talk and endless preoccupations with chasing after any and all of the 'higher' practices and states ends... Its about how we can form relationships with each and every moment, no matter how insignificant, yet not identifying or getting overly concerned with seeking for permanency in any form. Having said this, Wu Wei is all of the above, and more, because to say it is 'this' or 'not this' is effectively missing the reality of its fluidity and grace. And this 'grace' is beyond normal comprehension, in the sense that it encompasses, all in the same instance, both aspects of succor as well as decay. Because of this, its ungraspable, like water. One may only hope to borrow sustenance from its magnificent source, but can never ever possess it. Wanting to do so, or even the intent of doing so, immediately pushes one off-balance.

I first bought John's book 'Anam Cara' while waiting for the ferry to take me from the UK to Ireland back in 93, thinking that i needed to at least familiarize myself with some knowledge of celtic spirituality before setting foot on Irish soil. Unfortunately i did not get a chance to do anything constructive at all during the 4-hour crossing as i was too busy getting sea sick as we encountered really rough seas shortly after we left the UK port. I eventually got round to reading it not long after settling in to my new 'adopted' land of Guinness, rugby and women who could outdrink men in the local pubs, a rather fascinating phenomena which was totally alien to me at that time. Yes, its obvious John O'Donohue is a gifted man with great insights which he generously shared with people. Its tragic to have to lose him so early. Nineteen years on, and the book still rests on the bedside locker in the guest bedroom, and i would pick it up occasionally when the mood favors getting back to the memories of those Guinness-drinking days. For those interested to explore a little more of Celtic spirituality and shamanistic practices, this link may help: http://www.sacredfire.net/shaman.html

Someone once asked the Buddha if he could reach the end of the world by walking. Having taught that the world exists as this fathom-long body of ours, within which contains the world we are born into, the world we experience, the world we know in consciousness and re-lived over and over in our dreams, this is the world we cling to even as the painful and impersonal forms and other aggregates go on shifting and altering, He answers the questioner in this way: "The end of the world can never be reached by walking. However, without having reach the world's end, there will be no release from suffering. I declare that it is in this fathom-long body, with its perceptions and thoughts, and all other aggregates, that there is the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world." The Buddha experienced, in His enlightenment, this exact cessation... not the world as it exists outside, but the myriad forms as impressed upon Him of what the world is, inside. By directing the mind to cease being disturbed by projections, thoughts, emotions, feelings, speech and actions, which is how we give rise to our idea of our individual world, basically what happens is we will have removed the causes which could bring further generations of influence by harmful cravings and aversions, arising in the forms of anger, greed and desires, jealousy, neurotic tendencies, delusion, ignorance and so on. All this can be classified as 'dukkha', or dissatisfaction, expressed sometimes as gross suffering, sometimes by not having quite what we hope for, not being content with what we have, constantly being agitated and removed from returning calmly to the present moment. Illumination can only occur when the mind can be led to calmness, which is why at the core of Buddhist insight and awakening lies the practice of meditation. With correct meditation, we can learn to mindfully and systematically reevaluate the attitude and values with which we carry with us as each moment unfolds, as we view the world the way it arises in our bodies, in our thoughts, in our words, and in our actions. What other worlds exist other than what is arising within these doors of perception? By this recognition, we can move into the reality of knowing how to act in accordance with what we know to be right perceptions, versus harmful ones. We can bring awareness from the time we wake in the morning, as we prepare to leave the house to wherever we are going, when we interact with people and the environment outside, to the time we return home, in each breath... yes, we can create this mindful awareness thru practice, which is why there is so much emphasis on habituating the correct practices. As we slowly transform the mind this way, we begin to value ourselves and the moments we have, expressed by each and every breath we take... deeply inhaling, and mindfully exhaling... in this way, we can constantly keep tabs on remaining present as much as our practice has allowed. When we can remain mindful at each juncture when the mind stretches and seeps into the past, or the future, as it tends to do, we can experience a growing stability to be able to control its wanderings and gently guiding it back to rest in the calm center of our being where the present moment resides, and from which rejuvenating life energies blossom. By being attentive to the breath, the senses will follow where your attention is directed. Gradually, the mind and the heart will converge into a sort of blissful and harmonious union, and there, in the field of the senses a new 'world' awaits - one where you are no longer the victim, and one where all the fetters borne of fear and imaginings will have lost their grip, replaced by an exquisite garden where you can go at anytime to find strength, replenishment, nourishment of spirit, and light. Hope you can pick some flowers too, when you so desire.

I have my doubts that this revolution will result in any great spiritual awakening of the masses. It may do so, but this is largely dependent on the general emotive force in the hearts and minds of all partakers of the movement. Being fundamentally dissatisfied (a subtle, yet constant agitation in body/mind) while attempting to initiate a revolution is very much different from being satisfied (a mind established in calm) and initiating for radical change - both will result in action, but only one will lead to a favorable outcome. One example is the poster here by the name of TzuJanLi, a person who clearly shows a basic gnawing inside his mind due to having lost touch with what is real with regards to what has already been transformed here in the forum. Even though on the surface he appears calm and collected, spouting his usual intelligently-formed rhetorics, yet beneath it, its evident there remains traces of the constant stirring of mild irritation due to his projections leveled against 'the Buddhists' in this what he deems to be a Taoist forum - despite the 'Buddhists' having ceased most activities in the General Discussion area some months back, yet up until a few hours ago, he is still giving voice to the imaginary scenes in his mind of the meddling Buddhists whom he claims are 'incessantly' sticking their noses in where they dont belong. Apparently some matters are hard to let go, i guess, and so, for as long he lives, or as long as TTB is around, he will carry the subtle traces of his dislikes with him, haunting him like an incessant tap at the back of his mind, and this in turn will continue to color his interactions with others, especially those who even hint of being favorably inclined towards Buddhism. {Ref - his remark here delivered at 4.02 am today} - http://www.thetaobums.com/index.php?/topic/22102-what-is-general-discussion/ Its quite unpleasant to have to speak about another member in this way, but my motivation is hopefully to instigate a small awakening in him - in the past, i used to feel reactively agitated whenever he spouts his holy tirades against the Buddha and Buddhists (and trust me, he does this whenever he sees the slightest opportunity, like a cold-call salesman who never gives up until the smallest gap in the door disappears in his face and his foot can no longer find a space to slip in) - but my agitations have long been pacified, and nowadays, i am no longer mentally afflicted by his callousness. In this instance, however, i am merely pointing this out as a significant example of how people can lose sight of what is real and continue to think/emote/act according to their imaginative counsels. I do wish that most of the those who are behind this global shake-up can be free of such taints, and truly allow the light of what is real be the beacon that leads them away from the causes of ignorance.

What never existed leaves nothing in the hand but wind while 'reality' offers nothing but imperfection and failure; that being the case we can only dream of what never was and as for what 'really is' remember: it does not exist.

That's really comforting to know, Sun. Good for you...

When the mind is tamed and established in clarity (or wisdom) then whatever secondary practices one might choose to partake in will not clash because in that clarity of mind the natural outcome will be harmonious integration of whatever one undertakes to perform. The Dzogchen master Namkhai Norbu states that when one is established in mindfulness, then one can and should use whatever means within reach to gain further progress on the spiritual path. I dont think any worthy Buddhist master in today's world will ignore the fact that there are so many 'containers' of differing purposes available to people - while the shapes may vary, serving different needs, as long as one keeps sight of the essential purpose of what containers are for, there is minimal risk of bewilderment since at the very basic level one's clarity has already been secured. With this as the basis, no matter what genuine auxiliary supports are accessed these will be very naturally integrated by the practitioner which is then utilized for the highest good of others and self. If someone tells you that Buddhism demands that other beneficial practices should be forsaken then that someone is truly mistaken. However, when it comes to establishing the basis of a clear mind, which is indeed a very vital and practical endeavor, i'd recommend Buddhism without a moment's hesitation.

This video sums up the point i want to make.

An advice given to Menyag Kondrag from Padampa: "If you have a heartfelt desire to practice Dharma, your better refuge is taking a Lama. The chief object of virtuous practice is benefitting others. The chief object of the precepts is arousing certainty. The chief object of learning and reflection is to tame your own mind. The chief object of realization is to dissolve reifications. In so far as these things are grasped upon for other reasons, they become causes for falling further into the vicious circles of samsara." I just felt these words deeply when i came across your expression of devotion for your teacher.

Would be nice if you could utilize the PM function when not communicating in English... Much appreciated.

I agree. Carry on...

Sometimes when i feel it, my toes get all wiggly...

Happiness in your book is not an emotion? How so?

I disagree with the last statement. Maybe if you try to live in Dao, such will be your experiences. For those that allow Dao to live in them, they can experience the whole spectrum of what it means to be human, without being overwhelmed and swept away like driftwood. Sad is he who attempts to live a life devoid of emotions.

Dao is not exclusive to your understanding alone. There are many practices one can undertake that when integrated correctly will lead to harmony, which is the fundamental essence of Dao, and will make the meaning of living in Dao come alive - the practice which Informer explained to you (or tried to) is one of the effective ones which can lead to such harmonization, so how can that be un-Dao in any shape or form? Why get so hung up on a term like 'dao' anyway? Its just a word. Try to look above, beneath, behind and infront of the word so that you may get a chance to see further than the current scope of your philosophical investigation.

This is like a natural way of being between a loving mother and child, so how can it be useless? Did your mother not raise you well? Anyway, its off topic, so that's all for now.

You are very fortunate to have connected with a teacher of this calibre. Such beings are a rarity in today's world. You must have done a lot of work on your self. Keep it up.

Who knows, you might learn some 'secret' after which you wont need no solar panels no more. One thing i have learnt in my 51 and a half years here on earth is that achieving and maintaining good health is best achieved through living a simple lifestyle, without giving way to any overindulgence whatsoever. Any pursuit will be worthwhile as long as its honest and transparent, for this creates trust and the causes of trust from others. Where needs are concerned, practice moderation - let go of greed, envy and anger in the process, thru mindful awareness of body, speech and mind. Learn to live without guilt and regret, enjoy simplicity, laugh as much as one can, and never give up on compassionate works and thoughts. Some people can attain freedom from attachments by practicing very basic teachings, and gain siddhis just from reciting the Mani all their lives. But the world is getting very impatient by the day... the element of wanting and expecting tangible results asap is spinning this world forward in an unhealthy fashion, i think. Be careful out there.

Well, i believe rates, even in 5-star hotels in Beijing, will not exceed $200 usd per room nite. For example, a deluxe room in the 5* Beijing Shangri-la is only $140 per room nite. For $200 one could get a business suite in the Beijing Traders Hotel. Do participants in the intensive get to stay in any of these 5* establishments, i wonder? (curious)

Exactly. These are some rather significant imponderables that hover around. Of course, for those with chunks of spare cash under the mattress, i am sure tis better should one decides to 'invest' it in such programs rather than on fanciful holidays and stuff. The average wage in the US is approx 40K p.a. The fee works out to approximately one month's wages, which is rather steep for 10 days. Having said this, Tibetan Buddhist retreats are not without costs either, but at least there's value in terms of duration - for example, a three months' Ngondro closed retreat (in Europe), incl of food and accommodation, is approx 5K usd. Thats 3 months of intensive teachings and practices, with no interferences at all. This is just for comparison - i know they are two contrastingly different systems. Personally, if i can save this amount of money each year, i'd make it my goal to travel to India and/or Kathmandu to soak up some of the esoterica, ayurveda and authentic yoga teachings readily available there. Much can be achieved travelling in that region with 3 grand in the pocket.