And we think that "giving" is for those seeking a good future life to practice occasionally. Doctors are already using it for treatment purposes. Specifically, it treats physical symptoms by taking care of the patient's mentality via enhancing the person's meaning of life.
Published in Nov. 30, 2oo9 by the New York Times, a recent article described a female was treated after weeks of fatigue, insomnia, pain and preoccupation with her symptoms, by a very unusual prescription: gave a gift a day for 29 days — things like making supportive phone calls or saving a piece of chocolate cake for her husband. She detailed all the experiences in her new book: “29 Gifts: How a Month of Giving Can Change Your Life” (Da Capo Press).
Oftentimes, I came across Buddhists that appear to be committed to the intellectual teachings of Buddhism yet fail to appreciate another even more crucial aspect: to practice the teachings in their everyday life. Giving apparently falls in this category. It is attainable rather easily. Yet, we often downplay the importance of seemingly easy matters.
I urge everyone in this Happy Academy to read that article, ponder upon the idea and get going do something similar.
Saturday, December 12, 2009
Thursday, October 29, 2009
''Time in the O.R.,is not work; it's play.''
I came across an article written by a surgeon recently published in the New York Times. It urged doctors to practice medicine and mindfulness so as to improve the very vital relationship between patients and doctors and the doctor's own well-being.
The article cited a recent study:
"...The Journal of the American Medical Association published the results of a study examining the effects of a yearlong course for primary-care physicians on mindfulness -- the ability to be present in the moment, purposefully and without judgment, in just the way my former mentor often described his experiences in the operating room.
Seventy physicians enrolled and participated in the four components of the course: meditation, writing sessions, discussions and lectures on topics like self-care, managing conflict and setting boundaries.
The results were remarkable. The doctors became more mindful, less burned out and less emotionally exhausted; several of the improvements persisted after the course ended. And those changes correlated with a significant increase in empathy and other attributes that contribute to patient-centered care."
One solution of dealing with risings demands on doctors, according to the article author Dr. Pauline W. Chen, may be is to train them to think about their work in a different way because it is far less likely to change those external demands.
What a striking message for all of us meditation practitioners! A bit more mindfulness, in the sense of looking inward and change your view of the matter at hand instead of try to change the matter per se, is the beginning of liberation. In the end, it is the liberation.
The article cited a recent study:
"...The Journal of the American Medical Association published the results of a study examining the effects of a yearlong course for primary-care physicians on mindfulness -- the ability to be present in the moment, purposefully and without judgment, in just the way my former mentor often described his experiences in the operating room.
Seventy physicians enrolled and participated in the four components of the course: meditation, writing sessions, discussions and lectures on topics like self-care, managing conflict and setting boundaries.
The results were remarkable. The doctors became more mindful, less burned out and less emotionally exhausted; several of the improvements persisted after the course ended. And those changes correlated with a significant increase in empathy and other attributes that contribute to patient-centered care."
One solution of dealing with risings demands on doctors, according to the article author Dr. Pauline W. Chen, may be is to train them to think about their work in a different way because it is far less likely to change those external demands.
What a striking message for all of us meditation practitioners! A bit more mindfulness, in the sense of looking inward and change your view of the matter at hand instead of try to change the matter per se, is the beginning of liberation. In the end, it is the liberation.
Sunday, September 13, 2009
Call it meditation
What would you do?
I am living now in a remote small town, close to a small private university.
Renting a small apartment, which is really quiet and peaceful in the neighborhood, I thought I have found a heaven for meditation. That is, I thought so until three days ago.
Two college kids moved into my next door apartment. It is a duplex, so there are just one drywall away from me. I saw the guy moving a huge woofer and an electronic guitar into the house. My heart started to feel heavy and stomach sinking.
The first night was all right. They were not in. The next day, more stuffs moved in by three different groups of people.
Last night, my nightmare has come true. The super base of their game machine dutifully sent over my most hated noise. My heart beat increased and blood pressure raised. I struggled for two hours. The sound just won't stop. Finally, I decided to simply lie on bed and turn on the very noisy fan to cover up that base. Still, I couldn't have my peace of mind. Illusion or not, I could still hear them. In fact, I was expecting them, reaching my ears all way out to search for them.
Then, all of a sudden, I laughed at my own foolishness. With such intense expectations, I would have noticed some of the originally noises to bother myself. Why would anyone want to do this to torture himself?
But then, people do foolish things all the time. I guess this is meant to be a test for my meditation lessons. So, we'll see. Like I said last time: the self is the beginning point.
I am living now in a remote small town, close to a small private university.
Renting a small apartment, which is really quiet and peaceful in the neighborhood, I thought I have found a heaven for meditation. That is, I thought so until three days ago.
Two college kids moved into my next door apartment. It is a duplex, so there are just one drywall away from me. I saw the guy moving a huge woofer and an electronic guitar into the house. My heart started to feel heavy and stomach sinking.
The first night was all right. They were not in. The next day, more stuffs moved in by three different groups of people.
Last night, my nightmare has come true. The super base of their game machine dutifully sent over my most hated noise. My heart beat increased and blood pressure raised. I struggled for two hours. The sound just won't stop. Finally, I decided to simply lie on bed and turn on the very noisy fan to cover up that base. Still, I couldn't have my peace of mind. Illusion or not, I could still hear them. In fact, I was expecting them, reaching my ears all way out to search for them.
Then, all of a sudden, I laughed at my own foolishness. With such intense expectations, I would have noticed some of the originally noises to bother myself. Why would anyone want to do this to torture himself?
But then, people do foolish things all the time. I guess this is meant to be a test for my meditation lessons. So, we'll see. Like I said last time: the self is the beginning point.
Sunday, August 23, 2009
Self is the beginning
I'd like to share with my fellow practitioners of "happiness" the following paragraphs from THERAVADA BUDDHISM:
"In the Buddha’s view, both idealism and materialism, though theoretically opposed,converge both in their starting-point and in their goal, for “self is their beginning and satisfaction their end.” Between these two extremes, therefore, of materialistic self-indulgence and idealistic self-denial (not as a comprise, but, “avoiding both”), the Buddha formulated the Middle Way, “the way of knowledge and wisdom,” not in the wavering of speculation, or in the excitement of discussion, but “in tranquillity of mind and penetrative insight, leading to enlightenment and
deliverance, enlightenment with regard to the real nature of things and deliverance from suffering and its cause.”
For years, I have been trying to explain the idea of the "middle way" to English speakers. Often, my interpretation was not very convincing or interesting to them. The above paragraph struck me all of a sudden. The very reason why my interpretation could not interest them,in addition to my incompetence of course, is the the American society is so individualistic and competitive that people feel the "middle way" goes against their second nature, the socialized self-centered nature.
Having understood that, I have also come to realize more why Buddhism is something to be practiced rather than preached. Only those who start to look seriously at the crux of the "self" issue through adjusting their way of thinking and acting can gradually comprehend the "middle way."
"In the Buddha’s view, both idealism and materialism, though theoretically opposed,converge both in their starting-point and in their goal, for “self is their beginning and satisfaction their end.” Between these two extremes, therefore, of materialistic self-indulgence and idealistic self-denial (not as a comprise, but, “avoiding both”), the Buddha formulated the Middle Way, “the way of knowledge and wisdom,” not in the wavering of speculation, or in the excitement of discussion, but “in tranquillity of mind and penetrative insight, leading to enlightenment and
deliverance, enlightenment with regard to the real nature of things and deliverance from suffering and its cause.”
For years, I have been trying to explain the idea of the "middle way" to English speakers. Often, my interpretation was not very convincing or interesting to them. The above paragraph struck me all of a sudden. The very reason why my interpretation could not interest them,in addition to my incompetence of course, is the the American society is so individualistic and competitive that people feel the "middle way" goes against their second nature, the socialized self-centered nature.
Having understood that, I have also come to realize more why Buddhism is something to be practiced rather than preached. Only those who start to look seriously at the crux of the "self" issue through adjusting their way of thinking and acting can gradually comprehend the "middle way."
Thursday, July 23, 2009
The docter is within
I came across an article by Pico Iyer (New York Times, July 22, 2009) that described how and when he met with the 14th Dalai Lama, and some very intriguing ideas proposed by the latter.
This is what Pico Iyer cited from the Dalai Lama:
"“Dream — nothing!” is one of the many things I’ve heard the 14th Dalai Lama say to large audiences that seem to startle the unprepared. Just before I began an onstage conversation with him at New York Town’s Hall this spring, he told me, “If I had magical powers, I’d never need an operation!” and broke into guffaws as he thought of the three-hour gallbladder operation he’d been through last October, weeks after being in hospital for another ailment. For a Buddhist, after all, our power lies nowhere but ourselves.
We can’t change the world except insofar as we change the way we look at the world — and, in fact, any one of us can make that change, in any direction, at any moment. The point of life, in the view of the Dalai Lama, is happiness, and that lies within our grasp, our untapped potential, with every breath."
Whether this is realistic and practical to any one of you is a question open for debate. For those of you who have tried hard to seek happiness within, I gather, the statement is realistic and practical.
Here is the hyperlink of the original article: http://happydays.blogs.nytimes.com/2009/07/22/the-doctor-is-within/.
This is what Pico Iyer cited from the Dalai Lama:
"“Dream — nothing!” is one of the many things I’ve heard the 14th Dalai Lama say to large audiences that seem to startle the unprepared. Just before I began an onstage conversation with him at New York Town’s Hall this spring, he told me, “If I had magical powers, I’d never need an operation!” and broke into guffaws as he thought of the three-hour gallbladder operation he’d been through last October, weeks after being in hospital for another ailment. For a Buddhist, after all, our power lies nowhere but ourselves.
We can’t change the world except insofar as we change the way we look at the world — and, in fact, any one of us can make that change, in any direction, at any moment. The point of life, in the view of the Dalai Lama, is happiness, and that lies within our grasp, our untapped potential, with every breath."
Whether this is realistic and practical to any one of you is a question open for debate. For those of you who have tried hard to seek happiness within, I gather, the statement is realistic and practical.
Here is the hyperlink of the original article: http://happydays.blogs.nytimes.com/2009/07/22/the-doctor-is-within/.
Saturday, April 25, 2009
News
Two major developments concerning the ELEAD have occurred during the past month:
1. Our organization, ELEAD, has acquired federal and state of California approval as a non-profit educational organization and can now start promoting our agenda using the official titles. After two years of preparation, and with invaluable assistance from a few key supporters of ELEAD, this was a real exciting news for us all!
2. On the other hand, our spiritual leader Ven. ZhiZhong was nearly invisible during the past month due to a very serious health condition. Specifically, he laid unconscious for almost a month. Luckily, for him and for the rest of us, he is back now. Let's look forward to a grand opening of the ELEAD during the 2009 summer!
1. Our organization, ELEAD, has acquired federal and state of California approval as a non-profit educational organization and can now start promoting our agenda using the official titles. After two years of preparation, and with invaluable assistance from a few key supporters of ELEAD, this was a real exciting news for us all!
2. On the other hand, our spiritual leader Ven. ZhiZhong was nearly invisible during the past month due to a very serious health condition. Specifically, he laid unconscious for almost a month. Luckily, for him and for the rest of us, he is back now. Let's look forward to a grand opening of the ELEAD during the 2009 summer!
Tuesday, March 17, 2009
Fortunateness
What is good fortune?
Having time to read is good fortune; be able to support other people is good fortune; published something that helped formulating the grand scheme for a better world is good fortune; never having to hear about meaningless gossips is good fortune; being healthy is good fortune; never having to worry about mundane affairs is good fortune; never having to suffer from famine and war is good fortune; live a simple and peaceful life is good fortune.
Some Buddhists are dedicated in engaging themselves in something that may reward them with huge good fortunes. We need to ask the question: is this desirable? The question actually pinpoints what is particularly difficult when you try to practice the Bodhisattva way of living. You cannot practice the Bodhisattva way without the help of some fortunes. Nevertheless: “rather be a (wise) Arahant that holds an empty bowl than being an (ignorant) elephant that wears jewels.”
One becomes greedy if he/she keeps on pursuing good fortunes. As such, he/she lacks wisdom and becomes an animal in the future lives, being an elephant. People will decorate the elephant with jewels and offer it plenty of food. The animal will never have to worry about being hungry. This is fortunate and rare. On the other hand, one can also pursue wisdom only, eventually becomes an Arahant, which is also rare, but ends up suffering from constant hunger because he/she never took the trouble to cultivate his/her own fortunes.
In the mundane world, people with wealth and power are admired. This actually may become an obstacle for that person’s spiritual pursuit. You always get your way and get what you want. Eventually, you become an insatiable person and suffer more from your own good fortunes. The less fortunate people would have to deal more often with their difficult daily lives. Subsequently, they become more keenly aware the origins of dukka, hence acquire better improvement in their spiritual practices.
To be a wise Buddhist, you need to learn the proper to utilize your fortune, also the proper way to mend your unfortunateness. The genuine fortune for a practitioner of Buddhism is plainly to live a simple and peaceful life.
Having time to read is good fortune; be able to support other people is good fortune; published something that helped formulating the grand scheme for a better world is good fortune; never having to hear about meaningless gossips is good fortune; being healthy is good fortune; never having to worry about mundane affairs is good fortune; never having to suffer from famine and war is good fortune; live a simple and peaceful life is good fortune.
Some Buddhists are dedicated in engaging themselves in something that may reward them with huge good fortunes. We need to ask the question: is this desirable? The question actually pinpoints what is particularly difficult when you try to practice the Bodhisattva way of living. You cannot practice the Bodhisattva way without the help of some fortunes. Nevertheless: “rather be a (wise) Arahant that holds an empty bowl than being an (ignorant) elephant that wears jewels.”
One becomes greedy if he/she keeps on pursuing good fortunes. As such, he/she lacks wisdom and becomes an animal in the future lives, being an elephant. People will decorate the elephant with jewels and offer it plenty of food. The animal will never have to worry about being hungry. This is fortunate and rare. On the other hand, one can also pursue wisdom only, eventually becomes an Arahant, which is also rare, but ends up suffering from constant hunger because he/she never took the trouble to cultivate his/her own fortunes.
In the mundane world, people with wealth and power are admired. This actually may become an obstacle for that person’s spiritual pursuit. You always get your way and get what you want. Eventually, you become an insatiable person and suffer more from your own good fortunes. The less fortunate people would have to deal more often with their difficult daily lives. Subsequently, they become more keenly aware the origins of dukka, hence acquire better improvement in their spiritual practices.
To be a wise Buddhist, you need to learn the proper to utilize your fortune, also the proper way to mend your unfortunateness. The genuine fortune for a practitioner of Buddhism is plainly to live a simple and peaceful life.
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