tag:blogger.com,1999:blog-38143236690914550522024-03-13T03:13:05.176-07:00Zen MirrorFive Mountain Zen Order, Zen, Wonji DharmaWonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.comBlogger414125tag:blogger.com,1999:blog-3814323669091455052.post-78427161342267726382019-11-09T18:03:00.002-08:002019-11-09T18:04:33.145-08:0060th Year Celebration, Hwangap Speech<div class="separator" style="clear: both; text-align: center;">
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<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: large;">Hwangap Speech<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: large;">July 16<sup>th</sup>, 2017<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: large;">by Most Ven. Dr. Wonji
Dharma<o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: large;"><br /></span></b></div>
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<span style="font-size: large;">Hello, all my old as well as my newer friends. As
some of you may know, I began daily meditation practice in 1985 when I met my
first teacher Swami Chaitanya Siraj and took refuge vows with his teacher that
same year. Swami Chaitanya Siraj had studied with Bhagwan Shree Rajneesh (Osho)
in his Indian Ashram for many years and was designated as a teacher in Osho's
lineage; additionally, Siraj's path of teaching was wide and open to all the
Wisdom Traditions. In 1989 I met and began practicing with Zen Master Seung
Sahn, and in 2001 I became a Dharmacharya, a Senior Dharma Teacher so I have
been teaching individual students for 18 years. Also, because I chose to live
the life of a mendicant in 2012, doesn’t mean that I don’t celebrate life. I
realized while planning this recent trip to Southern California to study with
my current teacher, one of many I have had since the beginning, that I am 62
today.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Hwangap (ch: <span lang="ZH-TW" style="font-family: DFKai-SB;">甲子</span>, py: Jiǎzǐ) is a traditional way of
celebrating one’s 60th birthday. The number 60 means accomplishing one big
60-year cycle and starting another one in one's life following the traditional
60-year calendar cycle of the lunar calendar.<span lang="ZH-TW" style="font-family: DFKai-SB;"> </span>Many of my old High School friends were born
in 1957, just like me, and this means that they were born in the year of the
“Red Fire Rooster.” In case you didn’t realize it, 2017 was the year of the
“Red Fire Rooster.”<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Our Gregorian Calendar is base 10, so a Century
happens every 100 years. The Chinese Calendar is base 60, so a Century happens
every 60 years. This is based on the 12 Zodiac symbols and the 5 elements, so
12 x 5 = 60.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">In the traditional way of counting ages, we begin a
new 60-year cycle on New Year's Day, when everyone became a year older. Thus,
people who were 60 and had completed their first 60-year cycle entered their
second cycle on the New Year's Day when they turned 61 and returned to the same
combination of zodiacal symbols that governed the year of their birth. Under
the currently popular western method of counting ages, however, one enters
one's second cycle on one's 60th birthday. The traditional cycles remain, and
the way of counting ages has changed by one year, so today I am only 2 years
old.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">In the past, a person's average life expectancy was
much lower than 60, so Hwangap also means a celebration of longevity. The
celebration party is also a wish for an even longer and more prosperous life.
This party is customarily thrown by the children of the person who is turning
60 unless that person does not have any children, in which case there's no
party at all. On one's Hwangap family and relatives prepare a big birthday
celebration with lots of food.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">As far as my Zen Community goes, we had a formal
celebration of my 60 years during our July 2017 retreat in Oneida, NY.
Changing, changing, changing, is the way of this world, let us all embrace it
with love, compassion, and fortitude.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">I started practicing Zen in the nineteen-eighties
and learned much from my teachers during these early years. Consequently, as I
progressed with daily practice, I can remember a few specific instances that
occurred in the early nineteen nineties that changed my opinion and set the
course for the rest of my life. One of my close mentors in those days was a
Dharmacharya named Bridget Duff. She had started practicing with Zen Master
Seung Sahn in 1972 in the very early days in Los Angeles. Prior to meeting
Seung Sahn, Bridget had spent some time also studying with Jiddu Krishnamurti
and experienced some very transformational life-changing events. Bridget was
one of the original members of the Los Angeles group and was close to Seung
Sahn for the rest of his life.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">Bridget is the daughter of two rather famous (or
infamous) parents of the nineteen fifty Hollywood scenes. Her mother was Ida
Lupino and her father was Howard Duff. Her mother was considered the most
powerful woman in Hollywood next to Lucille Ball in the late fifties. Bridget
grew up as neighbors of the Ronald Reagan’s and her best friend growing up was
Patti Davis (Reagan) who was the same age as Bridgette.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">In August of 1995, Bridgette had told me that her
mother was dying. I had never heard much from her about her relationship with
her mom or what was going on between them. Over the next few weeks, she told me
that her mother had really alienated her relationship and wanted nothing to do
with her daughter. However, due to her advanced colon cancer, she had
reconciled with Bridgette and they got to try to reconcile about thirty years
of problems over the course of two weeks.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Sometime, about a month later, I was in Reno, Nevada
where I had arranged a retreat with Zen Master Bonsoeng (Jeff Kitzes), and a
group of students who had been studying with Eido Roshi. I had been practicing
with this group as my job had me in Reno at least three or four days a week at
that time. I had brought up four of the residents of the Ocean Eyes Zen Center
with me to attend this retreat and support the local Reno Sangha. During this
retreat, Jeff gave a Dharma talk which discussed his alienation with his father
when he decided to follow the Buddhist path.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">Bonsoeng was brought up as a Jewish child in
California and his father had hoped that he would follow in a banking or
business path and support his father’s sense of family values. Bonsoeng grew up
in the late sixties Berkeley environment and decided that Psychology and
Buddhism was a much better path for him. Bonsoeng said that his father never
forgave him for this. He then relayed that follow the diagnosis of a terminal
illness, his father was given only a few months to live. Bonsoeng said that he
decided to transfer his clients and spent as much time as he could in his
father’s last days. Jeff said that the closeness and openness that his father
expressed were moving and allowed the two of them to reconcile lifelong
differences.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Following these two experiences, I looked at my own
life and came to some deep realizations. I realized that I was very distant in
relationship with both my father and my mother and decided that I didn't want
to wait until a few weeks or months before their deaths to have a good relationship
with them. I took to heart the teaching of Zen Master Seung Sahn and applied
his teaching of correct situation, correct relationship and correct function. I
was distant from my parents and we were not very affectionate, nor did we
communicate on a very regular basis.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">I wrote a very detailed letter to my mother
following these two experiences discussing our differences and seeming
distance. I told her that she might be uncomfortable and I was going to be a
good son, I was going to start hugging her (this had never happened before) and
I was going to kiss her (this too) and tell her that I love her (this was a big
deal for me so I decided to take the lead.) She responded well to my letter and
from this, our relationship began to grow and bear fruit.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">We grew stronger in our relationship and I was firm
on celebrating all the major holidays with my parents and my family. We had
great celebrations for Thanksgiving, Christmas, etc. every year without fail,
this was my commitment to my family. My mother was diagnosed with spinal cancer
in 2002 and it took her life in 2003. I was with her holding her hand when she
took her last breath. I can also say that there was nothing left unsaid between
the two of us. We had the eight years to sort everything out about our
relationship and our history.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">I was worried about my father when my mother died
and thought he would take a turn and just give up. He didn't and we became
close friends and spent some tremendous time together. He became frail a few
years later and I spent as much time as I could with him, sometimes months at a
time. He lived in the Bay Area and I was living in Los Angeles. I got five
years of great time learning and exploring with my father before he finally
succumbed to emphysema. I was also blessed to be holding his hand during the final
moments, as I had with my mom.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">So, what does all this mean? I studied with many
teachers and psychologists and looked for insight where I could find it during
these years. I found great direction with the Zen Hospice Project and the
teachings should be looked at as precepts for living and not precepts for
dealing with dying people. Please take these points to heart. We have a very
short time on this planet; we can only make changes in the present, so please
follow these precepts to allow your lives to flower.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to say my life<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is a great mistake,<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;">What is life and what is death? What is young and what is
old? An Ancient Master once said, “I was never born, so I will never die!” What
is the meaning of this?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><span style="mso-spacerun: yes;"> </span>HÈ!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to think this is mine<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is pure delusion,<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>We
come into this world empty-handed, we go out of this world empty-handed. We
delude ourselves into thinking that the things of this world are permanent, we
want so much to keep our stuff. What is the source of our desire?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;">HÈ!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to want something<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is only a thought,<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>Our
thinking is non-stop, it bounces around like monkeys playing in the trees. We
believe something, and then we stop believing it and replace it with another
inadequate thought. What is thinking then?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>Shouting
into a gale-force wind!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to believe in an ideology<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is a human’s folly,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>We
join a group and change our opinions, then we jump on Facebook to expound the
way to all our friends. After this, we rigidly argue with those who even
slightly oppose us. Why do we do this?<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>We
are like amoebas dreaming we are Gods.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to make something<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is what we do for entertainment,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>Face
it, we aren’t content with who and what we are; so, we attempt to change
ourselves or the world to adapt to our views. What would we do if we just
stayed to ourselves?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>Start
on the path towards realizing ourselves.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;">So, Hwangap means roughly, Beginning Again or Returning to
the Source. It is traditionally our opportunity to set the slate clean or go
off in a new direction if we like. I have found from my 32 years of attempting
to discover the source of my dis-satisfaction, that it always ended up coming
from me, even when I so much wanted it to come from others. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">During these 60 years, here on this planet, the one constant
throughout my time has been change. Nothing remains static for very long, one
door closes and others opens, always seemingly at the right time. Also, I have
noticed there have been seemingly strange interconnections between the people
who have entered and exited my life. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Mostly what I have learned over the years, is what not to
do. This may sound too simplistic, yet our lives are one continuous mistake. We
make mistake, after mistake, after mistake. We take the Bodhisattva Vows to
always correct any wrong that we may do in life, this vow is continuous, just
like our mistakes. So, instead of rambling on about my life, which is now just
a vague memory, I thought I’d talk about what it means to be alive. In my
on-going research, I came across an article on the regrets of dying people
which I’d like to share with you now.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">1. We wish we hadn’t made decisions based on
what other people think<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">When we make your decisions based on other people’s
opinions, two things tend to happen. We make unexamined choices. There are many
of us out there who studied for a degree we regret or even spend our lives
pursuing a career we regret. Whether we are seeking parental approval or
pursuing pay and prestige over passion, making poor life choices are decisions
that will live with us until we wake up.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">We also may fail to uphold our mores. When we get too caught
up in what our boss thinks of us, how much money we think our spouse needs to
be happy, or how inept we will look if we fail, we are at risk of violating our
own mores. Our intense desire to make ourselves look good compromises our ability
to stay true to our aspirations and, ultimately, to realize equanimity.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Lǎozi said, “If we seek for the approval of others, we
become their prisoner.” The best way to avoid falling victim to the opinions of
others is to realize that other people’s opinions are just that — opinions, and
that our own opinions are just that — opinions. Regardless of how great or
terrible we think we are, that is only our opinion. Our true self-worth comes
from realizing our true selves.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">2. We wish we hadn’t worked so rigidly<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">Working rigidly maybe is a prodigious way to impact the
world, to learn, to grow, to feel accomplished, and sometimes even to find
happiness, yet this becomes a problem when we do so at the expense of the
people closest to us. Ironically, we often work hard to make money for the
people we care about without realizing that they value our company more than
money.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">The key is to find a balance between doing what we love and
being with the people we love. Otherwise we will look back one day and wish we
had focused more on the latter.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">3. We wish we had expressed their feelings
openly<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">We are taught as children that emotions are dangerous and
that they must be bottled up and controlled. This usually works at first and
boxing up our feelings causes them to grow until they erupt. The best thing we
can do is to put our feelings directly on the table. Though it’s painful to
initiate, this forces us to be honest and transparent with ourselves and
others.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">4. We wish we had stayed in touch with our
friends<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">When we get caught up in our weekly routine, it is easy to
lose sight of how important people are to us, especially those we must make
time for. Relationships with old friends are among the first things to fall off
the table when we’re busy. This is unfortunate because spending time with
friends is a major stress buster. Close friends bring us energy, fresh
perspectives, and a sense of belonging, in a way that no one else can.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">5. We wish we had allowed ourselves to be content
<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">When our life is about to end, all the difficulties we have
faced will suddenly become trivial compared to the good times. This is because
we realize that, often, dis-satisfaction is a choice. Unfortunately, most of us
realize this far too late.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal">
<span style="font-size: large;">Although we all inevitably experience pain, how we react to
our pain is completely under our control, as is our ability to experience joy.
Learning to laugh, smile, and be content (especially when stressed) is a
challenge at times, but it’s one that’s worth every ounce of effort.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Bringing it all together<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">Some decisions have repercussions that can last a lifetime.
Most of these decisions are made daily, and they require focus and perspective
to keep them from haunting us. So, how do we address our lives in this moment?
What can we do, starting right this very moment to change our direction? Years
ago, when my mother was diagnosed with spinal cancer, I began to investigate
this, so that I might share it with my family as well as transforming the way I
experience the world. They are essentially five precepts for living, they were
derived from the teachings of Frank Ostaseki from his early CDs I listened to
when my mother was dying from spinal cancer. Frank founded the Zen Hospice Project
and has recently published his first book, the Five Invitations, which I highly
recommend. The first precept is:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Welcome everything, push away nothing.<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">My first Zen teacher Seung Sahn Dae Jong Sa was quite fond
of saying, “Put it all down,” which was his way of saying “welcome everything,
push away nothing.” In Zen, we also say things like; “live in the moment” or
“be mindful.” Pema Chödron, who is a teaching lineage holder of Chögyam Trungpa
Rinpoche, says it from the opposite perspective, “Abandon all hope.” This means
to give up our ideas that things will change other than what they are. Abandon
the idea that the outcome of a given situation is other than what it is, right
now. Face this life with full awareness. Suzuki Rōshi once said something to
the effect of: “it’s like going to a restaurant for lunch, and when your lunch
is served you say to yourself, ‘I shouldn't have come to this restaurant, I
should have gone to some other restaurant. This restaurant is not so good.’ The
truth of this situation is that we can only be here now. I still have a little
card my first psychology professor gave me from a class on “transactional
analysis” I took in 1980 which says, “Even if you don’t like the way it is, it
still is the way it is.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Bring your whole self to the experience.<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">This means to live our lives with our whole bodies and
souls. To be completely present and to pay attention to ourselves as much as we
pay attention to others. We have to feel ourselves in each situation, feel our
own tension, our own fear, our own apprehension. We need to love ourselves in
each moment, especially in times of stress and anxiety. If we pay attention to
our inner self we can relax into the moment and it will be easier to be
present.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Don’t wait.<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">Waiting implies something is going to happen by itself. It
also implies that perhaps it can be done in the future. The reality that Buddha
taught was that the only moment we have is now. Krishnamurti, who was one of
the greatest sages of the twentieth century, talked a lot about this point. He
said, “We delude ourselves in thinking that we can change some behavior in the
future. It is through our discursive thinking that change can happen in the
future. The only moment we have to change anything is now.”<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Find the place of rest, in the middle of
things.<o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">This means that we must find that place of calm in the
middle of the storm. The storm of our lives, the storm of work, the storm of
getting our kids ready for school, the storm of someone who is close to us that
is dying. It means that within each activity we can find a place of peace and
then we can see the truth for what it is.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: large;">Cultivate don’t know mind. <o:p></o:p></span></i></b></div>
<div class="MsoNormal">
<span style="font-size: large;">Suzuki Roshi called this beginners mind. In the mind of the
beginner possibilities are endless, in the mind of the expert, possibilities
are few. An ancient once said, “Not knowing is most intimate.” This is being
here without expectation or idea. This is our essential practice.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to be present<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is what the Buddha taught,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>So,
what is being present this very moment?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>I
am speaking in a room with many friends and associates.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to have everyday mind<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is what Nánquán expressed,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>So,
what is everyday mind?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>My
speech is almost done.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">to only not know<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">is the way of Dahui,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>So,
what is not knowing?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>Before
the big bang, what existed?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">so what is your way<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;">of seeing clearly in this moment.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>HIT
the Zen Stick!<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span>My
speech is done and thank you for coming to my Hwangap Ceremony.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: large;"><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-11481866322174669842019-05-28T19:53:00.001-07:002019-05-28T19:53:41.041-07:00A Dirge on Living and Dying<br />
<div align="left" class="MsoNormal" style="text-align: left;">
<i><b>(Inspired by 34 years of
practice and Edna St. Vincent Millay)</b></i></div>
<div align="left" class="MsoNormal" style="text-align: left;">
<br /></div>
<div class="separator" style="clear: both; text-align: left;">
<iframe allowfullscreen="" class="YOUTUBE-iframe-video" data-thumbnail-src="https://i.ytimg.com/vi/8Ge56iXuxyo/0.jpg" frameborder="0" height="266" src="https://www.youtube.com/embed/8Ge56iXuxyo?feature=player_embedded" width="320"></iframe></div>
<div class="MsoNormal">
<b>Dirge Without Music by Edna St. Vincent Millay</b><o:p></o:p></div>
<div class="MsoNormal">
<b><br /></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
I am not
resigned to the shutting away of loving hearts in the hard ground.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
So it is,
and so it will be, for so it has been, time out of mind:<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Into the darkness they go, the wise and the lovely. Crowned<o:p></o:p></div>
<div class="MsoNormal">
With lilies and with laurel they go, but I am not resigned.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Lovers and
thinkers, into the earth with you.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Be one with
the dull, the indiscriminate dust.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
A fragment
of what you felt, of what you knew,<o:p></o:p></div>
<div class="MsoNormal">
A formula, a phrase remains, —but the best is lost.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
The answers
quick and keen, the honest look, the laughter, the love, —<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
They are
gone. They are gone to feed the roses. Elegant and curled<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Is the
blossom. Fragrant is the blossom. I know. But I do not approve.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
More
precious was the light in your eyes than all the roses in the world.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Down, down,
down into the darkness of the grave<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Gently they
go, the beautiful, the tender, the kind;<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
Quietly they
go, the intelligent, the witty, the brave.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
I know. But
I do not approve. And I am not resigned.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal">
Hello, all my old as well as my newer friends. As some of
you know, I began daily meditation practice in 1985 when I met my first teacher
Swami Chaitanya Siraj and took refuge vows with his teacher that same year.
Swami Chaitanya Siraj had studied with Bhagwan Shree Rajneesh (Osho) in his
Indian Ashram for many years and was designated as a teacher in Osho's lineage;
additionally, Siraj's path of teaching was wide and open to all of the Wisdom
Traditions. In 1989 I met and began practicing with Zen Master Seung Sahn, and
in 2001 I became a Dharmacharya, a Senior Dharma Teacher so I have been
teaching individual students for 18 years. Also, because I chose to live the life
of a mendicant in 2012, doesn’t mean that I don’t celebrate life. I realized
while planning this recent trip to Southern California to study with my current
teacher, one of many I have had since the beginning, that I am 62 today. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Hwangap (ch: <span lang="ZH-TW" style="font-family: "pmingliu" , serif; mso-ascii-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: "Times New Roman";">甲子</span>, py: Jiǎzǐ) is a traditional
way of celebrating one’s 60th birthday. The number 60 means accomplishing one
big 60-year cycle and starting another one in one's life following the
traditional 60-year calendar cycle of the lunar calendar.<span lang="ZH-TW" style="font-family: "pmingliu" , serif; mso-ascii-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: "Times New Roman";"> </span>Many
of my old High School friends were born in 1957, just like me, and this means
that they were born in the year of the “Red Fire Rooster.” In case you didn’t
realize it, 2017 was the year of the “Red Fire Rooster.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Our Gregorian Calendar is base 10, so a Century happens every
100 years. The Chinese Calendar is base 60, so a Century happens every 60
years. This is based on the 12 Zodiac symbols and the 5 elements, so 12 x 5 =
60.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the traditional way of counting ages, we begin a new
60-year cycle on New Year's Day, when everyone became a year older. Thus,
people who were 60 and had completed their first 60-year cycle entered their
second cycle on the New Year's Day when they turned 61 and returned to the same
combination of zodiacal symbols that governed the year of their birth. Under
the currently popular western method of counting ages, however, one enters
one's second cycle on one's 60th birthday. The traditional cycles still remain,
but the way of counting ages has changed by one year, so today I am only 2
years old.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the past, a person's average life expectancy was much
lower than 60, so Hwangap also means a celebration of longevity. The
celebration party is also a wish for an even longer and more prosperous life.
This party is customarily thrown by the children of the person who is turning
60 unless that person does not have any children, in which case there's no
party at all. On one's Hwangap family and relatives prepare a big birthday
celebration with lots of food.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
As far as my Zen Community goes, we had a formal celebration
of my 60 years during our July 2017 retreat in Oneida, NY. Changing, changing,
changing, is the way of this world, let us all embrace it with love,
compassion, and fortitude.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I started practicing Zen in the nineteen-eighties and
learned much from my teachers during these early years. Consequently, as I
progressed with daily practice, I can remember a few specific instances that
occurred in the early nineteen nineties that changed my opinion and set the
course for the rest of my life. One of my close mentors in those days was a Dharmacharya
named Bridget Duff. She had started practicing with Zen Master Seung Sahn in
1972 in the very early days in Los Angeles. Prior to meeting Seung Sahn,
Bridget had spent some time also studying with Jiddu Krishnamurti and
experienced some very transformational life-changing events. Bridget was one of
the original members of the Los Angeles group and was close to Seung Sahn for
the rest of his life.<o:p></o:p><br />
<br /></div>
<div class="MsoNormal">
Bridget is the daughter of two rather famous (or infamous)
parents of the nineteen fifty Hollywood scene. Her mother was Ida Lupino and
her father was Howard Duff. Her mother was considered the most powerful woman
in Hollywood next to Lucille Ball in the late fifties. Bridget grew up as
neighbors of the Ronald Reagan’s and her best friend growing up was Patti Davis
(Reagan) who was the same age as Bridgette.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In August of 1995, Bridgette had told me that her mother was
dying. I had never heard much from her about her relationship with her mom or
what was going on between them. Over the next few weeks, she told me that her
mother had really alienated her relationship and wanted nothing to do with her
daughter. However, due to her advanced colon cancer, she had reconciled with
Bridgette and they got to try to reconcile about thirty years of problems over
the course of two weeks.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Sometime, about a month later, I was in Reno, Nevada where I
had arranged a retreat with Zen Master Bonsoeng (Jeff Kitzes), and a group of
students who had been studying with Eido Roshi. I had been practicing with this
group as my job had me in Reno at least three or four days a week at that time.
I had brought up four of the residents of the Ocean Eyes Zen Center with me to
attend this retreat and support the local Reno Sangha. During this retreat, Jeff
gave a Dharma talk which discussed his alienation with his father when he
decided to follow the Buddhist path.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Bonsoeng was brought up as a Jewish child in California and
his father had hoped that he would follow in a banking or business path and
support his father’s sense of family values. Bonsoeng grew up in the late
sixties Berkeley environment and decided that Psychology and Buddhism was a
much better path for him. Bonsoeng said that his father never forgave him for
this. He then relayed that follow the diagnosis of a terminal illness, his father
was given only a few months to live. Bonsoeng said that he decided to transfer
his clients and spent as much time as he could in his father’s last days. Jeff
said that the closeness and openness that his father expressed were moving and
allowed the two of them to reconcile lifelong differences.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Following these two experiences, I looked at my own life and
came to some deep realizations. I realized that I was very distant in
relationship with both my father and my mother and decided that I didn't want
to wait until a few weeks or months before their deaths to have a good
relationship with them. I took to heart the teaching of Zen Master Seung Sahn
and applied his teaching of correct situation, correct relationship and correct
function. I was distant from my parents and we were not very affectionate, nor
did we communicate on a very regular basis.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I wrote a very detailed letter to my mother following these
two experiences discussing our differences and seeming distance. I told her
that she might be uncomfortable but I was going to be a good son, I was going
to start hugging her (this had never happened before) and I was going to kiss
her (this too) and tell her that I love her (this was a big deal for me so I
decided to take the lead.) She responded well to my letter and from this, our
relationship began to grow and bear fruit.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We grew stronger in our relationship and I was firm on
celebrating all the major holidays with my parents and my family. We had great
celebrations for Thanksgiving, Christmas, etc. every year without fail, this was
my commitment to my family. My mother was diagnosed with spinal cancer in 2002
and it took her life in 2003. I was with her holding her hand when she took her
last breath. I can also say that there was nothing left unsaid between the two
of us. We had the eight years to sort everything out about our relationship and
our history.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
I was worried about my father when my mother died and
thought he would take a turn and just give up. He didn't and we became close
friends and spent some tremendous time together. He became frail a few years
later and I spent as much time as I could with him, sometimes months at a time.
He lived in the Bay Area and I was living in Los Angeles. I got five years of
great time learning and exploring with my father before he finally succumbed to
emphysema. I was also blessed to be holding his hand during the final moments,
as I had with my mom.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
So, what does all this mean? I studied with many teachers
and psychologists and looked for insight where I could find it during these
years. I found great direction with the Zen Hospice Project and the teachings
should be looked at as precepts for living and not precepts for dealing with
dying people. Please take these points to heart. We have a very short time on
this planet; we can only make changes in the present, so please follow these
precepts to allow your lives to flower.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Five Regrets of dying people</b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>1. We wish we hadn’t made decisions based on what other
people think</i></b><o:p></o:p></div>
<div class="MsoNormal">
When we make our decisions based on other people’s opinions,
two things tend to happen. <o:p></o:p><br />
<br /></div>
<div class="MsoNormal">
We can make poor career choices. There are too many of us
out there who studied for a degree we regret or even spend our lives pursuing a career we regret. Whether we are seeking parental approval or pursuing pay and
prestige over passion, making a poor career choice is a decision that will live
with us forever.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
We fail to uphold our own moral compass. When we get too
caught up in what our boss thinks of us, how much money we think our spouse and
children need to be happy, or how bad we will look if we fail, we are at high
risk of violating our own morals. Our intense desire to make ourselves look
good compromises our ability to stay true to ourselves and, ultimately, to feel
equanimity.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Laozi said, “If we seek for the approval of others, we
become their prisoner.” The best way to avoid falling prey to the opinions of
others is to realize that other people’s opinions are just that — opinions.
Regardless of how great or terrible they think we are, that’s only their
opinion. Our true self-worth comes from within.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i><b>2. We wish we hadn’t worked so hard</b></i><o:p></o:p></div>
<div class="MsoNormal">
Working hard is a great way to impact the world, to learn,
to grow, to feel accomplished, and sometimes even to find happiness, and this
becomes a problem when we do so at the expense of the people closest to us.
Ironically, we often work hard to make money for the people we care about
without realizing that they value our company more than money.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The key is to find a balance between doing what we love and being
with the people we love. Otherwise, we will look back one day and wish we had
focused more on the latter.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>3. We wish we had expressed our feelings more openly</i></b><o:p></o:p></div>
<div class="MsoNormal">
We are taught as children that emotions are dangerous and
that they must be bottled up and controlled. This usually works at first and
boxing up our feelings causes them to grow until they erupt. The best thing we
can do is to put our feelings directly on the table. Though it’s painful to
initiate, this forces us to be honest and transparent with ourselves and
others.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For example, if we feel as though we don’t make enough money
at work, schedule a meeting with our boss and propose why we think we are worth
more. As a result, they will either agree with us and give us a raise or
disagree and tell us what you do need to do to become more valuable. On the
other hand, if we do nothing and let our feelings fester, this will hinder our
performance and prevent us from reaching your goal.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
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<b><i>4. We wish we had stayed in touch with our friends</i></b><o:p></o:p></div>
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When we get caught up in our weekly routine, it’s easy to
lose sight of how important people are to you, especially those we must make
time for. Relationships with old friends are among the first things to fall off
the table when we’re busy. This is unfortunate because spending time with
friends is a major stress buster. Close friends bring us energy, fresh
perspectives, and a sense of belonging, in a way that no one else can.<o:p></o:p></div>
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<br /></div>
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<b><i>5. We wish we had allowed ourselves to be happy</i></b><o:p></o:p></div>
<div class="MsoNormal">
When our life is about to end, all the difficulties we have
faced suddenly become trivial compared to the good times. This is because we
realize that, more often than not, suffering is a choice. Unfortunately, most
of us realize this far too late.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal">
Although we all inevitably experience pain, how we react to our
pain is completely under our control, as is our ability to experience joy.
Learning to laugh, smile, and be happy (especially when stressed) is a
challenge at times, but it’s one that’s worth every ounce of effort.<o:p></o:p></div>
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<br /></div>
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<b>Bringing it all together</b><o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Some decisions have repercussions that can last a lifetime.
Most of these decisions are made daily, and they require focus and perspective
to keep them from haunting us.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Five precepts for living as taught by Frank Ostaseski (with
my interpretation):</b><o:p></o:p></div>
<div class="MsoNormal">
<b><br /></b></div>
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<b><i>Welcome everything, push away nothing.</i></b><o:p></o:p></div>
<div class="MsoNormal">
My first Zen teacher Seung Sahn Dae Jong Sa was quite fond
of saying, “Put it all down,” which was his way of saying “welcome everything,
push away nothing.” In Zen, we also say things like; “live in the moment” or
“be mindful.” Pema Chödron, who is a teaching lineage holder of Chögyam Trungpa
Rinpoche, says it from the opposite perspective, “Abandon all hope.” This means
to give up our ideas that things will change other than what they are. Abandon
the idea that the outcome of a given situation is other than what it is, right
now. Face this life with full awareness. Suzuki Rōshi once said something to
the effect of: “it’s like going to a restaurant for lunch, and when your lunch
is served you say to yourself, ‘I shouldn't have come to this restaurant, I
should have gone to some other restaurant. This restaurant is not so good.’ The
truth of this situation is that we can only be here now. I still have a little
card my first psychology professor gave me from a class on “transactional
analysis” I took in 1980 which says, “Even if you don’t like the way it is, it
still is the way it is.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Bring your whole self to the experience.</i></b><o:p></o:p></div>
<div class="MsoNormal">
This means to live our lives with our whole bodies and
souls. To be completely present and to pay attention to ourselves as much as we
pay attention to others. We have to feel ourselves in each situation, feel our
own tension, our own fear, our own apprehension. We need to love ourselves in
each moment, especially in times of stress and anxiety. If we pay attention to
our inner self, we can relax into the moment and it will be easier to be
present.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Don’t wait.</i></b><o:p></o:p></div>
<div class="MsoNormal">
Waiting implies something is going to happen by itself. It
also implies that perhaps it can be done in the future. The reality that Buddha
taught was that the only moment we have is now. Krishnamurti, who was one of the
greatest sages of the twentieth century, talked a lot about this point. He
said, “We delude ourselves in thinking that we can change some behavior in the
future. It is through our discursive thinking that change can happen in the
future. The only moment we have to change anything is now.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Find the place of rest, in the middle of things.</i></b><o:p></o:p></div>
<div class="MsoNormal">
This means that we must find that place of calm in the
middle of the storm. The storm of our lives, the storm of work, the storm of
getting our kids ready for school, the storm of someone who is close to us that
is dying. It means that within each activity we can find a place of peace and
then we can see the truth for what it is.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b><i>Cultivate a don’t know mind.</i></b><o:p></o:p></div>
<div class="MsoNormal">
Suzuki Roshi called this beginners mind. In the mind of the
beginner, possibilities are endless, in the mind of the expert, possibilities
are few. An ancient once said, “Not knowing is most intimate.” This is being
here without expectation or idea. This is our essential practice.<o:p></o:p><br />
<br /></div>
<div class="MsoNormal">
Don’t wait, act now, do what you have been avoiding, wake up
and re-enter your life, already in progress!<o:p></o:p></div>
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<br /></div>
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<b>~ Wonji Dharma<o:p></o:p></b></div>
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<br /></div>
<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-31583363790453265162017-06-12T12:45:00.001-07:002017-09-19T05:24:40.419-07:00Living and Dying (Not Such a Small Thing)<div class="separator" style="clear: both; text-align: center;">
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<b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Living and Dying<o:p></o:p></span></b></div>
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I started practicing Zen in the nineteen eighties and learned much from my teachers during these early years. Consequently, as I progressed with daily practice, I can remember a few specific instances that occurred in the early nineteen nineties that changed my opinion and set the course for the rest of my life. One of my close mentors in those days was a Senior Dharma Teacher named Bridget Duff. She had started practicing with Zen Master Seung Sahn in 1972 in the very early days in Los Angeles. Prior to meeting Seung Sahn, Bridget had spent some time also studying with Jidu Krishnamurti and experienced some very transformational life changing events. Bridget was one of the original members of the Los Angeles group and was close to Seung Sahn for the rest of his life.<o:p></o:p></div>
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Bridget is the daughter of two rather famous (or infamous) parents of the nineteen fifty Hollywood scene. Her mother was Ida Lupino and her father was Howard Duff. Her mother was considered the<b> </b>most powerful woman in Hollywood next to Lucille Ball in the late fifties. Bridget grew up as neighbors of the Ronald Reagan’s and her best friend growing up was Patti Davis (Reagan) who was the same age as Bridgette.<o:p></o:p></div>
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In August of 1995, Bridgette had told me that her mother was dying. I had never heard much from her about her relationship with her mom or what was going on between them. Over the next few weeks she told me that her mother had really alienated her relationship and wanted nothing to do with her daughter. However, due to her advanced colon cancer, she had reconciled with Bridgette and they got to try to reconcile about twenty years of problems over the course of two weeks.<o:p></o:p></div>
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Sometime, about a month later, I was in Reno, Nevada where I had arranged a retreat with Zen Master Bonsoeng (Jeff Kitzes), and a group of students who had been studying with Eido Roshi. I had been practicing with this group as my job had me in Reno at least three or four days a week at that time. I had brought up four of the residents of the Ocean Eyes Zen Center with me to attend this retreat and support the local Reno Sangha. During this retreat Jeff gave a Dharma talk which discussed his alienation with his father when he decided to follow the Buddhist path.<o:p></o:p></div>
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Bonsoeng was brought up as a Jewish child in California and his father had hoped that he would follow in a banking or business path and support his father’s sense of family values. Bonsoeng grew up in the late sixties Berkeley environment and decided that Psychology and Buddhism was a much better path for him. Bonsoeng said that his father never forgave him for this. He then relayed that follow diagnosis of a terminal illness, his father was given only a few months to live. Bonsoeng said that he decided to transfer his clients and spent as much time as he could in his father’s last days. Jeff said that the closeness and openness that his father expressed were moving and allowed the two of them to reconcile lifelong differences.<o:p></o:p></div>
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Following these two experiences, I looked at my own life and came to some deep realizations. I realized that I was very distant in relationship with both my father and my mother and decided that I didn't want to wait until a few weeks or months before their deaths to have a good relationship with them. I took to heart the teaching of Zen Master Seung Sahn and applied his teaching of correct situation, correct relationship and correct function. I was distant from my parents and we were not very affectionate nor did we communicate on a very regular basis.<o:p></o:p></div>
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I wrote a very detailed letter to my mother following these two experiences discussing our differences and seeming distance. I told her that she might be uncomfortable but I was going to be a good son, I was going to start hugging her (this had never happened before) and I was going to kiss her (this too) and tell her that I love her (this was a big deal for me so I decided to take the lead.) She responded well to my letter and from this our relationship began to grow and bear fruit.<o:p></o:p></div>
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We grew stronger in our relationship and I was firm on celebrating all the major holidays with my parents and my family. We had great celebrations for Thanksgiving, Christmas etc. every year without fail, this was my commitment to my family. My mother was diagnosed with spinal cancer in 2002 and took her life in 2003. I was with her holding her hand when she took her last breath. I can also say that there was nothing left unsaid between the two of us. We had the eight years to sort everything out about our relationship and our history.<o:p></o:p></div>
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I was worried about my father when my mother died and thought he would take a turn and just give up. He didn't and we became close friends and spent some tremendous time together. He became frail a few years later and I spent as much time as I could with him, sometimes months at a time. He lived in the Bay Area and I was living in Los Angeles. I got five years of great time learning and exploring with my father before he finally succumbed to emphysema. I was also blessed to be holding his hand during the final moments, as I had with my mom.<o:p></o:p></div>
<div class="MsoNormal">
So, what does all this mean? I studied many teachers and psychologists and looked for insight where I could find it during these years. I found great direction with the Zen Hospice Project and the teachings should be looked at as precepts for living and not precepts for dealing with dying people. Please take these points to heart. We have a very short time on this planet; we can only make changes in the present, so please follow these precepts to allow your lives to flower.<o:p></o:p></div>
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<b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Five Regrets of dying people<o:p></o:p></span></b></div>
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<b><i>1. We wish we hadn’t made decisions based on what other people think<o:p></o:p></i></b></div>
<div class="MsoNormal">
When we make your decisions based on other people’s opinions, two things tend to happen. We make a poor career choice. There are too many of us out there who studied for a degree we regret or even spend our lives pursuing a career we regret. Whether we are seeking parental approval or pursuing pay and prestige over passion, making a poor career choice is a decision that will live with us forever.<o:p></o:p></div>
<div class="MsoNormal">
We fail to uphold our morals. When we get too caught up in what our boss thinks of us, how much money we think our spouse needs to be happy, or how bad we will look if we fail, we are at high risk of violating our own morals. Our intense desire to make ourselves look good compromises our ability to stay true to ourselves and, ultimately, to feel equanimity.<o:p></o:p></div>
<div class="MsoNormal">
Laozi said, “If we seek for the approval of others, we become their prisoner.” The best way to avoid falling prey to the opinions of others is to realize that other people’s opinions are just that — opinions. Regardless of how great or terrible they think we are, that’s only their opinion. Our true self-worth comes from within.<o:p></o:p></div>
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<b><i>2. We wish we hadn’t worked so hard<o:p></o:p></i></b></div>
<div class="MsoNormal">
Working hard is a great way to impact the world, to learn, to grow, to feel accomplished, and sometimes even to find happiness, and this becomes a problem when we do so at the expense of the people closest to us. Ironically, we often work hard to make money for the people we care about without realizing that they value our company more than money.<o:p></o:p></div>
<div class="MsoNormal">
The key is to find a balance between doing what we love and being with the people we love. Otherwise we will look back one day and wish we had focused more on the latter.<o:p></o:p></div>
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<b><i>3. We wish we had expressed their feelings openly<o:p></o:p></i></b></div>
<div class="MsoNormal">
We are taught as children that emotions are dangerous and that they must be bottled up and controlled. This usually works at first, and boxing up our feelings causes them to grow until they erupt. The best thing we can do is to put our feelings directly on the table. Though it’s painful to initiate, this forces us to be honest and transparent with ourselves and others.<o:p></o:p></div>
<div class="MsoNormal">
For example, if we feel as though we don’t make enough money at work, schedule a meeting with our boss and propose why we think we are worth more. As a result, they will either agree with us and give us a raise or disagree and tell us what you do need to do to become more valuable. On the other hand, if we do nothing and let our feelings fester, this will hinder our performance and prevent us from reaching your goal.<o:p></o:p></div>
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<b><i>4. We wish we had stayed in touch with our friends<o:p></o:p></i></b></div>
<div class="MsoNormal">
When we get caught up in our weekly routine, it’s easy to lose sight of how important people are to you, especially those we have to make time for. Relationships with old friends are among the first things to fall off the table when we’re busy. This is unfortunate because spending time with friends is a major stress buster. Close friends bring us energy, fresh perspectives, and a sense of belonging, in a way that no one else can.<o:p></o:p></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><i>5. We wish we had allowed ourselves be happy <o:p></o:p></i></b></div>
<div class="MsoNormal">
When our life is about to end, all the difficulties we have faced suddenly become trivial compared to the good times. This is because we realize that, more often than not, suffering is a choice. Unfortunately, most of us realize this far too late.<o:p></o:p></div>
<div class="MsoNormal">
Although we all inevitably experience pain, how we react to our pain is completely under our control, as is our ability to experience joy. Learning to laugh, smile, and be happy (especially when stressed) is a challenge at times, but it’s one that’s worth every ounce of effort.<o:p></o:p></div>
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<b><i>Bringing it all together<o:p></o:p></i></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
Some decisions have repercussions that can last a lifetime. Most of these decisions are made daily, and they require focus and perspective to keep them from haunting us.<o:p></o:p></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><span style="font-size: 14.0pt; mso-bidi-font-size: 11.0pt;">Five precepts for living:<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><i>Welcome everything, push away nothing.<o:p></o:p></i></b></div>
<div class="MsoNormal">
My first Zen teacher Seung Sahn Dae Jong Sa was quite fond of saying, “Put it all down,” which was his way of saying “welcome everything, push away nothing.” In Zen, we also say things like; “live in the moment” or “be mindful.” Pema Chödron, who is a teaching lineage holder of Chögyam Trungpa Rinpoche, says it from the opposite perspective, “Abandon all hope.” This means to give up our ideas that things will change other than what they are. Abandon the idea that the outcome of a given situation is other than what it is, right now. Face this life with full awareness. Suzuki Rōshi once said something to the effect of: “it’s like going to a restaurant for lunch, and when your lunch is served you say to yourself, ‘I shouldn't have come to this restaurant, I should have gone to some other restaurant. This restaurant is not so good.’ The truth of this situation is that we can only be here now. I still have a little card my first psychology professor gave me from a class on “transactional analysis” I took in 1980 which says, “Even if you don’t like the way it is, it still is the way it is.”<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><i>Bring your whole self to the experience.<o:p></o:p></i></b></div>
<div class="MsoNormal">
This means to live our lives with our whole bodies and souls. To be completely present and to pay attention to ourselves as much as we pay attention to others. We have to feel ourselves in each situation, feel our own tension, our own fear, our own apprehension. We need to love ourselves in each moment, especially in times of stress and anxiety. If we pay attention to our inner self we can relax into the moment and it will be easier to be present.<o:p></o:p></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><i>Don’t wait.<o:p></o:p></i></b></div>
<div class="MsoNormal">
Waiting implies something is going to happen by itself. It also implies that perhaps it can be done in the future. The reality that Buddha taught was that the only moment we have is now. Krishnamurti, who was one of the greatest sage’s of the twentieth century, talked a lot about this point. He said, “We delude ourselves in thinking that we can change some behavior in the future. It is through our discursive thinking that change can happen in the future. The only moment we have to change anything is now.”<o:p></o:p></div>
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<b><i>Find the place of rest, in the middle of things.<o:p></o:p></i></b></div>
<div class="MsoNormal">
This means that we must find that place of calm in the middle of the storm. The storm of our lives, the storm of work, the storm of getting our kids ready for school, the storm of someone who is close to us that is dying. It means that within each activity we can find a place of peace and then we can see the truth for what it is.<o:p></o:p></div>
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<b><i>Cultivate don’t know mind. <o:p></o:p></i></b></div>
<br />
<div class="MsoNormal">
Suzuki Roshi called this beginners mind. In the mind of the beginner possibilities are endless, in the mind of the expert, possibilities are few. An ancient once said, “Not knowing is most intimate.” This is being here without expectation or idea. This is our essential practice.<o:p></o:p></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-22636602838464545502016-11-09T14:52:00.002-08:002017-09-19T05:25:09.248-07:00Come together, right now, and overcome.<div class="" style="clear: both;">
<span style="font-family: "verdana" , sans-serif;">This country is galvanized today, and some feel as if they are in a state of shock, while others feel a sense of privilege and bravado. This is not the time to wallow in “why me,” or “why us.” Blaming others because they voted for the opposition, or didn’t vote for your candidate doesn’t help. Nor does insulting others because of their beliefs, just because you feel somehow cheated or angry. The time for stumbling around with should have, could have, or would have are over. We must focus our attention on this very moment and not some future boogeyman or demon. All of these previously mentioned emotions are what more than half this country stood up against: bigotry, misogyny, sexism, homophobia, and the litany of other issues we stood against. Instead of dwelling on negative feelings, emotions, and actions, we must find a way to channel this energy into actions that can bring real change at a local level.</span></div>
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<a href="https://3.bp.blogspot.com/-xVGC3aGuDrE/WCOe1c9BBpI/AAAAAAAAgVs/xMbKpH9rJkUDoT46Ty4tI_UyTezyFvuXQCLcB/s1600/donoharm.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://3.bp.blogspot.com/-xVGC3aGuDrE/WCOe1c9BBpI/AAAAAAAAgVs/xMbKpH9rJkUDoT46Ty4tI_UyTezyFvuXQCLcB/s200/donoharm.jpg" width="200" /></a><span style="font-family: "verdana" , sans-serif;">A simple fact which may be overlooked by many is that 53% of the turnout of voters did not vote for the President-elect; also, the Democratic Candidate actually won more votes than the President-elect. It is a time for solidarity and coming together in our communities, and our tribes, in our families, and our religious affiliations, and stand united to support one another whatever may come. We, as individuals have not lost anything (yet). It is not a time for speculation or fear mongering, it is a time to unite and get closer to our sisters and our brothers who may be affected in the future by previously stated political rhetoric. There is already too much hatred in this country, we don’t need to add to it. I feel this is a time for a real assessment of who and what each of are made of; as well as, what we are, and are not willing to tolerate, and make a commitment. This commitment, first and foremost, must be with ourselves; secondly, we must make a commitment to our individual communities to stand and act with them in both the good times and the bad. However, this action should not be based upon our imaginings or fears, our actions should be directed to real and tangible actions against any type threat that may appear in the future. Furthermore, we must remember the teachings of Ahimsā, or non-violence, which is found in the teachings of Jainism, Hinduism, and Buddhism; as well as the successful strategies of social change begun by Mahatma Gandhi and Martin Luther King, Jr. in the 20th Century.</span></div>
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<a href="https://2.bp.blogspot.com/-ix-PHsknpf8/WCOlokycULI/AAAAAAAAgWE/oMFudd_bST47dhlXsF1QiuFGnvc3Q5MjACLcB/s1600/august_8_1974_nixon_resigns_0_1470644817.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://2.bp.blogspot.com/-ix-PHsknpf8/WCOlokycULI/AAAAAAAAgWE/oMFudd_bST47dhlXsF1QiuFGnvc3Q5MjACLcB/s200/august_8_1974_nixon_resigns_0_1470644817.jpg" width="196" /></a><a href="https://3.bp.blogspot.com/-PzVrMnRg__E/WCOgMxrFWTI/AAAAAAAAgVw/34jXu4nbEAwShRREfPIxgetJTBAuYPfYQCLcB/s1600/2016-01-05-17-18-20.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: "verdana" , sans-serif;"></span></a><span style="font-family: "verdana" , sans-serif;">Let us not forget that the president's power is limited by a system of checks and balances written into the United States Constitution. The legislative and judicial branches have specific powers to deny or impede the executive branch's actions. <br /><br />The system of checks and balances was added to the Constitution so that no one branch of government would grow too powerful. The framers of the Constitution saw the complete power that the British monarch had over his country and designed American government to prevent this situation from reoccurring.<br /><br />Realize that right now it is estimated that the Senate will be composed of 48 Democrats and 52 Republicans. Furthermore, Bills can pass through the Congress with a simple majority vote of 218 votes and currently there are 239 Republican Congressional members, so it looks like there is little hope for Congress helping us. </span></div>
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<span style="font-family: "verdana" , sans-serif;">Under the current rules of the Senate–which can be altered by a majority vote–it takes 60 votes to proceed to a vote on a bill when some of the sitting senators want to continue debate forever, or filibuster. It has not traditionally been the custom that every bill gets a filibuster and so requires 60 votes in order to pass; plenty of bills in the past have passed the Senate with fewer than 60 votes. In recent years, the filibuster has changed from an occasional gambit to a more routine part of the process. Since the Republicans took back the Senate after the 2016 elections, it may become almost a matter of course that a bill opposed by most of the minority party will have to overcome a filibuster in order to pass.</span></div>
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<span style="font-family: "verdana" , sans-serif;">But that doesn’t mean that a bill needs 60 votes to be approved; it means 41 senators can keep a bill from being voted on. The distinction is worth making, particularly since the ability of the minority to obstruct is dependent on the willingness of the majority to be obstructed.</span></div>
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<span style="font-family: "verdana" , sans-serif;">The legislative branch is responsible for budgeting; it can limit the president's actions by stopping the flow of resources. The president must also have approval from Congress before enacting treaties with or declaring war on foreign nations. Although the president has the power to appoint Supreme Court judges, the appointments must be approved by Congress.</span></div>
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<span style="font-family: "verdana" , sans-serif;">In the judicial branch, judges cannot be removed by the president once installed. The courts also have the power of judicial review, which examines actions from the other branches for constitutionality. If an executive action is called into question, the Supreme Court can annul it.</span></div>
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<span style="font-family: "verdana" , sans-serif;">There are many things that the President-Elect has said on the campaign trail and not all of them he can act on. Also, there will be a transition period prior to anything changing significantly. Saying and doing are very different phenomena. We can use this time to gather momentum in our communities and start to build bridges in an attempt to fortify our positions. </span></div>
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<a href="https://3.bp.blogspot.com/-6_tR9WF2oBA/WCOgww669gI/AAAAAAAAgV8/fyTCmrxqhAMyP9eI1K2Zzn2kAHKZ4Zg1gCEw/s1600/f91cfba68f3dbe53aeb8f8840f52c4e5.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="209" src="https://3.bp.blogspot.com/-6_tR9WF2oBA/WCOgww669gI/AAAAAAAAgV8/fyTCmrxqhAMyP9eI1K2Zzn2kAHKZ4Zg1gCEw/s320/f91cfba68f3dbe53aeb8f8840f52c4e5.jpg" width="320" /></a><span style="font-family: "verdana" , sans-serif;">What are we willing to do to be ready? A good situation, is a bad situation, and a bad situation, is a good situation. Meaning that the winners can easily become complacent in their victory; let us therefore, look upon this as an opportunity to come closer together and unify for the common decency of fairness and equality. We also need to come together with all people, regardless of age, economic reality, education, ethnicity, faith history, family structure, gender identity, nationality, physical and mental ability, race, sexual orientation and life experience. Most importantly let us not become, or take on any of the traits, of that which we fought so strongly to oppose. </span></div>
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<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-56576062305219592792016-02-28T09:37:00.000-08:002016-02-28T09:44:50.898-08:00George Carlin - I Gave up on my Species<iframe allowfullscreen="" frameborder="0" height="360" src="https://www.youtube.com/embed/mLEtb9N9oMA" width="480"></iframe>
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<i><span style="font-size: x-small;">Henry Colman and Jenni Matz conducted the interview in Venice, CA on December 17, 2007.</span></i><br />
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<span style="font-family: "verdana" , sans-serif;">George Carlin who was one of the Great Philosophers of the 20th Century discusses the state of the world in the late 20th and early 21st Centuries. </span><br />
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<span style="font-family: "verdana" , sans-serif;"><i>We are on a nice downward glide. I call it circling the drain. And the circles get smaller and smaller and faster and faster. And you watch the sink empty. Huish!</i></span></blockquote>
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<span style="font-family: "verdana" , sans-serif;"><i>I then we'll be gone. And that's fine. I welcome it. I wish I could live 1000 years to watch it happen. From a distance - so I can see it all.</i></span></blockquote>
<span style="font-family: "verdana" , sans-serif;">I remember back in the late 1990's, Seung Sahn Dae Jong Sa was answering questions after a Dharma Talk at Dharma Zen Center in Los Angeles. One of the students asked him how we could all work towards "world peace." Seung Sahn replied, "I think if you ask all the animals of the planet, they will say, 'world peace only possible when all humans beings are dead.'" </span><br />
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<span style="font-family: "verdana" , sans-serif;">Carlin plays with the same line here, and I am paraphrasing that it is important to save yourself and not the planet because the planet will still be here long after all the humans have died. And he really makes a point with this statement;</span><br />
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<span style="font-family: "verdana" , sans-serif;"><i>We have to change ourselves. And we'll never do that. Because of the dollars now. Cause everybody wants a dollar and a toy. Everybody's got a telephone that will make pancakes and rub your balls. So nobody wants to rock the boat. Nobody wants to change anything.</i></span></blockquote>
<span style="font-family: "verdana" , sans-serif;">Enjoy the wise ones around you while they are alive, because you will miss them greatly once they pass on.</span>Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-16851391252380371372015-12-31T14:22:00.001-08:002015-12-31T14:28:30.890-08:00The Eye of the Beholder<iframe allowfullscreen="" frameborder="0" height="360" src="https://www.youtube.com/embed/F-TyPfYMDK8" width="640"></iframe>
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<span data-offset-key="lp1r-0-0">This is supposed to be a video about creativity with Photography, and unexpectedly they stumble upon the crux of our human experience. We taint everything we see through eyes that are distorting the truth (or reality or the fact) of each and every moment. We cannot help it, it is based upon all the baggage that has been accumulated since the time the Doctor, Midwife or whom ever delivered us smacked us on the butt to take our first breath. </span></div>
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<span data-offset-key="brld7-0-0">Most of us live our lives, never being able to see beyond the veil of our filtered existence. We think we see the truth in front of our eyes, and yet that truth is based upon our expectations, our biases and our opinions. So here, in this video, we have a group of photographers who are told a fabricated story about an individual, and they try to portray their idea of who they think he is rather than letting all that fall away and just see the image that is in front of them. </span><br />
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<span data-offset-key="brld7-0-0">This is how we do violence to each other, this is how we hurt those around us without even understanding that we have violated them. We say interesting things like, "You aren't the person you were when I met you." or "You have changed so much that I no longer know who you are."
If we gave our selves a moment prior to opening our mouths and actually thought about either of these statements we would never utter them. Nothing in life is fixed, everything is in flux, including us. And this is the biggest lie we try to convince ourselves of. We look at pictures of Movie Stars when they were young, and we say, "Wow, they sure have aged "either poorly or gracefully." </span></div>
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<span data-offset-key="brld7-0-0">We desire so much to keep everything static. This would be akin to going to our local favorite place, perhaps an Ocean side, or a Lake-view, or even at the banks of our favorite river. Perhaps we look at the water as being so clear, so pristine and sparkly that we want to take some of it with us. So we get a bucket and scoop it up and take it home. Perhaps we put it out on our porch and go about our business, only to return weeks later and see some slimy cauldron of mosquito larvae invested mold factory. Once we remove anything from its current environment, which is always changing and in flux, we remove its inherent nature and change it. </span></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-91386948749711576902015-12-18T18:43:00.001-08:002015-12-18T18:43:11.636-08:00Global Warming and the Paradox of Judeo Christian and Eastern Theology<div class="MsoNormal">
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<span style="font-family: Verdana, sans-serif;">There is a fundamental issue which I may choose to develop more deeply on this subject; additionally, this appeared suddenly within my purview and I cannot hesitate to share it now. It concerns the sale of land to the United States of America and the Salish Indigenous People's inhabiting the land in what is now known as the State of Washington. This wise sage of a Chief warns the American's and invites them to change and see an alternative view with this letter he wrote to President Franklin Pierce, the 14th President of the United States. </span></div>
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<span style="font-family: Verdana, sans-serif;">Chief Seattle (c. 1786 – June 7, 1866) was a Dkhw'Duw'Absh
(Duwamish) chief. A prominent figure among his people, he pursued a path of
accommodation to white settlers, forming a personal relationship with David
Swinson "Doc" Maynard. The city of Seattle, in the U.S. state of
Washington, was named after him. A widely publicized speech arguing in favor of
ecological responsibility and respect of Native Americans' land rights had been
attributed to him. However, what he actually said has been lost through
translation and rewriting.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">Please read these words and know that they echo a respect and sanctity that frankly does not exist in the Abrahamic Religions. It is because in "Genesis" it says that "God then gave Man dominion over all things." We are on a precipice, it may tilt and destroy everything we value. The earth on the other-hand will still be here, and perhaps a bit happier we are gone.</span></div>
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<span style="font-family: Verdana, sans-serif;"><b>Chief Seattle's Letter (1855)</b></span></div>
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<span style="font-family: Verdana, sans-serif;">"The President in Washington sends word that he wishes
to buy our land. But how can you buy or sell the sky? the land? The idea is
strange to us. If we do not own the freshness of the air and the sparkle of the
water, how can you buy them?<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">Every part of the earth is sacred to my people. Every
shining pine needle, every sandy shore, every mist in the dark woods, every
meadow, every humming insect. All are holy in the memory and experience of my
people.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">We know the sap which courses through the trees as we know
the blood that courses through our veins. We are part of the earth and it is
part of us. The perfumed flowers are our sisters. The bear, the deer, the great
eagle, these are our brothers. The rocky crests, the dew in the meadow, the
body heat of the pony, and man all belong to the same family.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">The shining water that moves in the streams and rivers is
not just water, but the blood of our ancestors. If we sell you our land, you
must remember that it is sacred. Each glossy reflection in the clear waters of the
lakes tells of events and memories in the life of my people. The water's murmur
is the voice of my father's father.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">The rivers are our brothers. They quench our thirst. They
carry our canoes and feed our children. So you must give the rivers the kindness
that you would give any brother.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">If we sell you our land, remember that the air is precious
to us, that the air shares its spirit with all the life that it supports. The
wind that gave our grandfather his first breath also received his last sigh.
The wind also gives our children the spirit of life. So if we sell our land,
you must keep it apart and sacred, as a place where man can go to taste the
wind that is sweetened by the meadow flowers.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">Will you teach your children what we have taught our
children? That the earth is our mother? What befalls the earth befalls all the
sons of the earth.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">This we know: the earth does not belong to man, man belongs
to the earth. All things are connected like the blood that unites us all. Man
did not weave the web of life, he is merely a strand in it. Whatever he does to
the web, he does to himself.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">One thing we know: our God is also your God. The earth is
precious to him and to harm the earth is to heap contempt on its creator.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">Your destiny is a mystery to us. What will happen when the
buffalo are all slaughtered? The wild horses tamed? What will happen when the
secret corners of the forest are heavy with the scent of many men and the view
of the ripe hills is blotted with talking wires? Where will the thicket be?
Gone! Where will the eagle be? Gone! And what is to say goodbye to the swift
pony and then hunt? The end of living and the beginning of survival.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">When the last red man has vanished with this wilderness, and
his memory is only the shadow of a cloud moving across the prairie, will these
shores and forests still be here? Will there be any of the spirit of my people
left?<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">We love this earth as a newborn loves its mother's
heartbeat. So, if we sell you our land, love it as we have loved it. Care for
it, as we have cared for it. Hold in your mind the memory of the land as it is
when you receive it. Preserve the land for all children, and love it, as God
loves us.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">As we are part of the land, you too are part of the land.
This earth is precious to us. It is also precious to you.<o:p></o:p></span></div>
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<span style="font-family: Verdana, sans-serif;">One thing we know - there is only one God. No man, be he Red
man or White man, can be apart. We ARE all brothers after all."</span><o:p></o:p></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-23092914668711277822015-11-29T00:25:00.002-08:002015-11-29T00:46:02.532-08:00America is not the greatest country in the World anymore, it could be again if we fix it.<div style="text-align: center;">
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<a href="https://vimeo.com/147217335">America is not the greatest country in the world anymore</a> from <a href="https://vimeo.com/user46304047">Wonji Dharma</a> on <a href="https://vimeo.com/">Vimeo</a>.<br />
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<span style="background-color: white; font-family: "verdana" , sans-serif; font-size: 14px; line-height: 16.8px;">As we will see later in this post, all the Statements may not be 100% on point, they do however point out that the United States is no longer in a position to say that this is the Greatest Country in the World. And yes all the conservatives reading this most likely will get their panties in a bunch about it. And yes there are numerous videos purporting to disavow any of the claims made in this Fictional Drama; nevertheless, there is a growing malaise which is beginning to eat at the core of this nation. I am not a politician, I am a simple monk who is trying to do no harm, which does not mean keeping my mouth shut about the social injustice which I have seen erode this country since I was a boy. </span><br />
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<span style="background-color: white;"><span style="font-family: "verdana" , sans-serif;"><span style="font-size: 14px; line-height: 16.8px;">My father spent 24 years defending this country while serving in the United States Air Force as a Master Crew Chief on B-52's, you know the ones carrying nuclear bombs. I spent 6 years serving this country in the United States Air Force as a Crew Chief on F-4D's, you know the ones that carried nuclear bombs. </span></span></span><br />
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<span style="background-color: white;"><span style="font-family: "verdana" , sans-serif;"><span style="font-size: 14px; line-height: 16.8px;">I have spent the rest of my life in one way or another working on helping others, and also worked in Corporate America at the same time. I am neither Republican, Democrat or Libertarian. I am, first and foremost, a monk who is tired of seeing us create a war on the poor when it used to be a war on poverty in my youth. I am no anti-american, I am a monk who believes in treating everyone with respect, as long as they return it back in the same manner. </span></span></span><br />
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<span style="background-color: white;"><span style="font-family: "verdana" , sans-serif;"><span style="font-size: 14px; line-height: 16.8px;">I am sick to death of war, why does everything have to be a war. What happened to negotiation and working towards a common goal? We live in a country divided, it is and has been divided along religious and socioeconomic boundaries. We have a country in chaos, we have people roaming the streets like vigilantes carrying semi-automatic weapons. It is all to make us feel unsafe. We must not give into fear anymore, and we must learn to have a voice that is grounded in love, directed by compassion, and informed by education. This does not allow us to give into hate, violence or aggression; yet, it does not to mean not to defend ourselves with equal fortitude. </span></span></span><br />
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<span style="background-color: white; font-size: 14px; line-height: 16.8px;"><span style="font-family: "verdana" , sans-serif;">Never give up, never surrender, and remember that it is all good; consequently, there is only one resolve in life and that is to be more loving, please do no harm. - Wonji </span></span><br />
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<span style="font-family: "verdana" , sans-serif;"><i>...It's NOT the greatest country in the world, Professor. That's my answer. Fine. Sharon, the NEA is a loser. Yeah, it accounts for a penny out of our paycheck, but he gets to hit you with it anytime he wants. It doesn't cost money. It costs votes. It costs airtime. And column inches. You know why people don't like liberals? Because they lose. If liberals are so fuckin' smart then how come they lose so goddamn always? And with a straight face, you're gonna sit there and tell students that America is so star-spangled awesome that we're the only ones in the world who have freedom? Canada has freedom. Japan has freedom. The U.K. France. Italy. Germany. Spain. Australia. BELGIUM has freedom. Two hundred and seven sovereign states in the world, like, a hundred and eighty of them have freedom....And you, Sorority Girl, just in case you accidentally wander into a voting booth one day, there's some things you should know. One of them is there's absolutely no evidence to support the statement that we're the greatest country in the world. We're seventh in literacy. Twenty-seventh in math. Twenty-second in science. Forty-ninth in life expectancy. A hundred and seventy-eighth in infant mortality. Third in median household income. Number four in labor force and number four in exports. We lead the world in only three categories: Number of incarcerated citizens per capita, number of adults who believe angels are real, and defense spending, where we spend more than the next twenty-six countries combined, twenty-five of whom are allies. Now none of this is the fault of a twenty-year-old college student, but you nonetheless are without a doubt a member of the worst, period, generation, period, ever, period. So when you ask what makes us the greatest country in the world, I dunno what the fuck you're talkin' about. Yosemite? Sure used to be. We stood up for what was right. We fought for moral reasons. We passed laws, struck down laws, for moral reasons. We waged wars on poverty, not poor people. We sacrificed. We cared about our neighbors. We put our money where our mouths were. And we never beat our chest. We built great big things, made ungodly technological advances, explored the universe, cured diseases, and we cultivated the world's greatest artists and the world's greatest economy. We reached for the stars. Acted like men. We aspired to intelligence. We didn't belittle it, it didn't make us feel inferior.We didn't identify ourselves by who we voted for in the last election, and we didn't, oh, we didn't scare so easy. Ha. We were able to be all these things and do all these things because we were informed. By great men. Men who were revered. First step in solving any problem is recognizing there is one. America is not the greatest country in the world anymore. Enough?</i></span></blockquote>
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<span style="font-family: "verdana" , sans-serif;">The following is from http://www.zebrafactcheck.com/</span><br />
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<span style="background-color: white;">The speech contains a number of statements apparently intended as factual statements. As the first season of “The Newsroom” features real-life news events borrowed from the 2010 real world, such as the BP oil spill in the Gulf of Mexico, we can test the claims against figures in use in 2010.</span></div>
<h5 class="yt" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; clear: none; color: #333333; font-family: 'Segoe UI', Arial, sans-serif; font-weight: normal; line-height: 16.8px; margin: 20px 0px 5px; padding: 0px; text-shadow: none; vertical-align: baseline;">
<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Seventh in literacy”</strong></h5>
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<span style="background-color: white;">The CIA’s <a href="https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">World Factbook</a> has literacy estimates for the nations of the world. Wikipedia presents those statistics in <a href="http://en.wikipedia.org/wiki/List_of_countries_by_literacy_rate" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">a form that allows for easy interpretation</a>. The literacy estimates actually put the U.S. back in the pack numerically, but taking ties into account allows for putting the U.S. at No. 7. The nations in the top 40 are all pretty close, well above 95 percent literate. Andorra, Liechtenstein and Luxembourg all report 100 percent literacy.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Twenty-second in science”</strong></h5>
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<span style="background-color: white;">McAvoy’s speech offers few clues about what measure backed this claim. <a href="http://www.scimagolab.com/" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Scimago Lab</a> ranks the <a href="http://www.scimagojr.com/countryrank.php" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">U.S. a clear No. 1</a> in peer-reviewed science publishing. A study released in 2010 dealing with 15-year-old students from<a href="http://www.oecd.org/pisa/46643496.pdf" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" title="PDF file">65 nations</a> placed <a href="http://www.guardian.co.uk/news/datablog/2010/dec/07/world-education-rankings-maths-science-reading" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">the U.S. at No. 22</a> in scholastic science achievement.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Forty-ninth in life expectancy”</strong></h5>
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<span style="background-color: white;">The <a href="http://cia-world-fact-book.findthedata.org/d/d/2010" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">2010 CIA World Fact Book</a> ranks the U.S. at No. 49 in life expectancy—if the “European Union” is counted as a country separate from EU members like Germany and Italy. Puerto Rico came in at No. 43, including the EU.</span></div>
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<span style="background-color: white;"><a href="http://data.worldbank.org/indicator/SP.DYN.LE00.IN?order=wbapi_data_value_2009+wbapi_data_value&sort=asc" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">The World Bank</a>, using a variety of data sources, ranks the U.S. at No. 39 for both 2009 and 2010.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“One hundred seventy-eighth in infant mortality”</strong></h5>
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<span style="background-color: white;"><em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The New York Post’s</em> <a href="http://www.nypost.com/p/news/opinion/opedcolumnists/break_the_news_OpUXQeozLUjthLmAlaf9DN" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Kyle Smith had a look at this statistic back in June of 2012</a> and concluded that somebody read the list from the CIA World Factbook upside-down.</span></div>
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<span style="background-color: white;">We found McAvoy’s exact statistic at a website run by the <a href="http://www.centerforyouth.org/news__facts/facts__figures/u_s__mortality_statistics" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Center for Youth Studies</a>. The site refers readers to the CIA World Factbook for more information. The <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">Milwaukee Journal-Sentinel</em> published <a href="http://www.jsonline.com/news/milwaukee/114300939.html" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">a story based on the infant mortality rankings from the 2010 version of the World Factbook</a>, and the numbers confirm Smith’s finding that the inverted ranking is 176, not 178, and the list ranks the U.S. at No. 46 when properly read.</span></div>
<h5 class="yt" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; clear: none; color: #333333; font-family: 'Segoe UI', Arial, sans-serif; font-weight: normal; line-height: 16.8px; margin: 20px 0px 5px; padding: 0px; text-shadow: none; vertical-align: baseline;">
<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Third in median household income”</strong></h5>
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<span style="background-color: white;"><a href="http://en.wikipedia.org/wiki/Median_household_income" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Wikipedia’s presentation of the 2010 numbers</a> from the OECD places the U.S. at No. 4 for median household income. That’s from a list of 35 countries.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“No. 4 in labor force”</strong></h5>
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<span style="background-color: white;"><a href="http://www.photius.com/rankings/economy/labor_force_2010_0.html" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Photius.com</a> shows the U.S. at No. 4 in labor force for 2010, showing the CIA World Factbook for 2010 as its source. The European Union beats out the U.S. for third place on the list.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“No. 4 in exports”</strong></h5>
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<span style="background-color: white;"><a href="http://www.photius.com/rankings/economy/exports_2010_0.html" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">Photius.com</a> also agrees with McAvoy’s claim about export ranking, placing the U.S. at No. 4, right after Germany, in 2010.</span></div>
<h5 style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; clear: none; color: #333333; font-family: 'Segoe UI', Arial, sans-serif; font-weight: normal; line-height: 16.8px; margin: 20px 0px 5px; padding: 0px; text-shadow: none; vertical-align: baseline;">
<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“We lead the world in only three categories.”</strong></h5>
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<span style="background-color: white;">The U.S. leads the world in quite a few categories, including defense spending, largest economy, highest number of annual immigrants, and <a href="http://www.timeshighereducation.co.uk/world-university-rankings/2010-11/world-ranking/analysis/usa-top-universities" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">best higher-education system</a>.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Number of incarcerated citizens per capita”</strong></h5>
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<span style="background-color: white;">Allcountries.com, using information from the United Nations Development Program, ranked the U.S. <a href="http://www.allcountries.org/ranks/prison_incarceration_rates_of_countries_2007.html" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">No. 1 in incarcerations per capita</a>. The list carried the disclaimer “Because of differences in legal definitions, data are not strictly comparable across countries.”</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Number of adults who believe angels are real”</strong></h5>
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<a href="http://www.bertelsmann-stiftung.de/bst/en/media/xcms_bst_dms_30510_30511_2.pdf" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;"><img alt="belief in angels italy brazil" class="size-medium wp-image-2378 " src="http://i1.wp.com/www.zebrafactcheck.com/wp-content/uploads/2013/07/belief-in-angels-italy-brazil.png?resize=300%2C188" height="184" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: repeat; background-size: initial; border-radius: 4px; border: none !important; box-shadow: none !important; box-sizing: border-box; height: auto; margin: 5px 0px 0px; max-width: 100%; padding: 0px; vertical-align: baseline; width: 294px;" title="URL links to PDF file" width="294" /></a><br />
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<span style="background-color: white;">Brazil believes in angels.</span></div>
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<span style="background-color: white;">We located poll data for only a handful of countries available in 2010. We also located a number of polls showing that strong majorities in the U.S. believe in angels. The various polls showed the U.S. ahead of Canada, Australia and Great Britain in belief in angels. The contest with Italy, relying on data from <a href="http://www.bertelsmann-stiftung.de/bst/en/media/xcms_bst_dms_30510_30511_2.pdf" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" title="PDF file">a scholarly paper by Franz Hollinger</a>, was too close to call, while that same study showed the U.S. trailing Brazil.</span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">“Defense spending, where we spend more than the next 26 countries combined. Twenty-five of whom are allies.”</strong></h5>
<div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-family: 'Segoe UI', Arial, sans-serif; font-size: 14px; line-height: 16.8px; margin-bottom: 1.5em; padding: 0px; vertical-align: baseline;">
<span style="background-color: white;">In 2009, <a href="http://www.economist.com/node/13808801" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;"><em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">The Economist</em> reported</a> that U.S. military spending was highest in the world for 2008, higher than “the next 14 biggest spenders combined.”</span></div>
<div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-family: 'Segoe UI', Arial, sans-serif; font-size: 14px; line-height: 16.8px; margin-bottom: 1.5em; padding: 0px; vertical-align: baseline;">
<span style="background-color: white;">For the following year, the <a href="http://www.sipri.org/yearbook/2010/files/SIPRIYB201005A.pdf" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" title="PDF file">Stockholm International Peace Research Institute</a> rated the U.S. the top military spender for 2009. By our calculations, the U.S. spent more than the next 20 biggest spenders combined, but less than the next 21 biggest spenders combined.</span></div>
<div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-family: 'Segoe UI', Arial, sans-serif; font-size: 14px; line-height: 16.8px; margin-bottom: 1.5em; padding: 0px; vertical-align: baseline;">
<span style="background-color: white;">SIPRI had not published its rankings of military spending for 2010 during the 2010 calendar year, but <a href="http://milexdata.sipri.org/files/?file=SIPRI+milex+data+1988-2012+v2.xlsx" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #a4130b; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" title="Excel Spreadsheet">for 2010 the numbers again fail to match McAvoy’s claim</a>, with U.S. military spending exceeding that of the next highest 14 nations appearing on the list.</span></div>
<span style="background-color: white;"><span style="font-family: "verdana" , sans-serif;"></span></span><br />
<div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-family: 'Segoe UI', Arial, sans-serif; font-size: 14px; line-height: 16.8px; margin-bottom: 1.5em; padding: 0px; vertical-align: baseline;">
<span style="background-color: white;">As both China and Russia consistently appear on the lists of biggest military spenders, apparently at least one of them counts as an ally in the reality of “The Newsroom,” considering McAvoy’s claim that 25 of the 26 nations immediately behind the U.S. are allies. The U.S. has no military alliance with either China or Russia.</span></div>
<div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; font-size: 14px; line-height: 16.8px; margin-bottom: 1.5em; padding: 0px; vertical-align: baseline;">
<br /></div>
<span style="font-family: "verdana" , sans-serif;"></span>Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-54214599937537436882015-11-28T22:52:00.001-08:002015-11-28T22:52:08.758-08:00The USA was not Founded on Christianity: Post #1A<span style="font-family: Verdana, sans-serif;">Full Text of <b>Common Sense</b> by Thomas Paine. Even if you read it in school, it bares reading again.</span><br />
<span style="font-family: Verdana, sans-serif;"><br /></span>
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<a href="http://2.bp.blogspot.com/-BgUyZv0fnUw/VlqEvYPjOzI/AAAAAAAAeR0/JR3_BmYKCHs/s1600/lg_commonSense.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://2.bp.blogspot.com/-BgUyZv0fnUw/VlqEvYPjOzI/AAAAAAAAeR0/JR3_BmYKCHs/s320/lg_commonSense.jpg" width="222" /></a></div>
<span style="font-family: Verdana, sans-serif;"><br /></span>
<h1 style="margin-left: -.25pt;">
INTRODUCTION<o:p></o:p></h1>
<div class="MsoNormal" style="margin-left: -.25pt;">
PERHAPS the sentiments contained
in the following pages, are not yet sufficiently fashionable to procure them
general favor; a long habit of not thinking a thing wrong, gives it a
superficial appearance of being right, and raises at first a formidable outcry
in defense of custom. But tumult soon subsides. Time makes more converts than
reason.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As a long and violent abuse of
power is generally the means of calling the right of it in question, (and in
matters too which might never have been thought of, had not the sufferers been
aggravated into the inquiry,) and as the king of England hath undertaken in his
own right, to support the parliament in what he calls theirs, and as the good
people of this country are grievously oppressed by the combination, they have an
undoubted privilege to inquire into the pretensions of both, and equally to
reject the usurpations of either. In the following sheets, the author hath
studiously avoided every thing which is personal among ourselves. Compliments
as well as censure to individuals make no part thereof. The wise and the worthy
need not the triumph of a pamphlet; and those whose sentiments are injudicious
or unfriendly, will cease of themselves, unless too much pains is bestowed upon
their conversion.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The cause of America is, in a
great measure, the cause of all mankind. Many circumstances have, and will
arise, which are not local, but universal, and through which the principles of
all lovers of mankind are affected, and in the event of which, their affections
are interested. The laying a country desolate with fire and sword, declaring
war against the natural rights of all mankind, and extirpating the defenders
thereof from the face of the earth, is the concern of every man to whom nature
hath given the power of feeling; of which class, regardless of party censure,
is THE AUTHOR. - Philadelphia, Feb. 14, 1776.<o:p></o:p></div>
<h1 style="margin-left: -.25pt;">
CHAPTER 1<o:p></o:p></h1>
<div class="MsoNormal" style="line-height: 108%; margin-bottom: 13.15pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<b>OF
THE ORIGIN AND DESIGN OF GOVERNMENT IN GENERAL. WITH CONCISE REMARKS ON THE
ENGLISH CONSTITUTION.</b><o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
SOME writers have so confounded
society with government, as to leave little or no distinction between them;
whereas they are not only different, but have different origins. Society is
produced by our wants, and government by our wickedness; the former promotes
our happiness positively by uniting our affections, the latter negatively by
restraining our vices. The one encourages intercourse, the other creates
distinctions. The first is a patron, the last a punisher.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Society in every state is a
blessing, but government even in its best state is but a necessary evil in its
worst state an intolerable one; for when we suffer, or are exposed to the same
miseries by a government, which we might expect in a country without
government, our calamities is heightened by reflecting that we furnish the
means by which we suffer! Government, like dress, is the badge of lost
innocence; the palaces of kings are built on the ruins of the bowers of
paradise. For were the impulses of conscience clear, uniform, and irresistibly
obeyed, man would need no other lawgiver; but that not being the case, he finds
it necessary to surrender up a part of his property to furnish means for the
protection of the rest; and this he is induced to do by the same prudence which
in every other case advises him out of two evils to choose the least. Wherefore,
security being the true design and end of government, it unanswerably follows
that whatever form thereof appears most likely to ensure it to us, with the
least expense and greatest benefit, is preferable to all others.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
In order to gain a clear and just
idea of the design and end of government, let us suppose a small number of
persons settled in some sequestered part of the earth, unconnected with the
rest, they will then represent the first peopling of any country, or of the
world. In this state of natural liberty, society will be their first thought. A
thousand motives will excite them thereto, the strength of one man is so
unequal to his wants, and his mind so unfitted for perpetual solitude, that he
is soon obliged to seek assistance and relief of another, who in his turn
requires the same. Four or five united would be able to raise a tolerable
dwelling in the midst of a wilderness, but one man might labor out the common
period of life without accomplishing any thing; when he had felled his timber
he could not remove it, nor erect it after it was removed; hunger in the mean
time would urge him from his work, and every different want call him a
different way. Disease, nay even misfortune would be death, for though neither
might be mortal, yet either would disable him from living, and reduce him to a
state in which he might rather be said to perish than to die.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Thus necessity, like a
gravitating power, would soon form our newly arrived emigrants into society,
the reciprocal blessings of which, would supersede, and render the obligations
of law and government unnecessary while they remained perfectly just to each
other; but as nothing but heaven is impregnable to vice, it will unavoidably
happen, that in proportion as they surmount the first difficulties of emigration,
which bound them together in a common cause, they will begin to relax in their
duty and attachment to each other; and this remissness, will point out the
necessity, of establishing some form of government to supply the defect of
moral virtue.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Some convenient tree will afford
them a State-House, under the branches of which, the whole colony may assemble
to deliberate on public matters. It is more than probable that their first laws
will have the title only of Regulations, and be enforced by no other penalty
than public disesteem. In this first parliament every man, by natural right
will have a seat.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But as the colony increases, the
public concerns will increase likewise, and the distance at which the members
may be separated, will render it too inconvenient for all of them to meet on
every occasion as at first, when their number was small, their habitations
near, and the public concerns few and trifling. This will point out the
convenience of their consenting to leave the legislative part to be managed by
a select number chosen from the whole body, who are supposed to have the same
concerns at stake which those have who appointed them, and who will act in the
same manner as the whole body would act were they present. If the colony
continue increasing, it will become necessary to augment the number of the
representatives, and that the interest of every part of the colony may be
attended to, it will be found best to divide the whole into convenient parts,
each part sending its proper number; and that the elected might never form to
themselves an interest separate from the electors, prudence will point out the
propriety of having elections often; because as the elected might by that means
return and mix again with the general body of the electors in a few months,
their fidelity to the public will be secured by the prudent reflection of not
making a rod for themselves. And as this frequent interchange will establish a
common interest with every part of the community, they will mutually and
naturally support each other, and on this (not on the unmeaning name of king)
depends the strength of government, and the happiness of the governed.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Here then is the origin and rise
of government; namely, a mode rendered necessary by the inability of moral
virtue to govern the world; here too is the design and end of government, viz.,
freedom and security. And however our eyes may be dazzled with snow, or our
ears deceived by sound; however prejudice may warp our wills, or interest
darken our understanding, the simple voice of nature and of reason will say, it
is right.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
I draw my idea of the form of
government from a principle in nature, which no art can overturn, viz., that
the more simple any thing is, the less liable it is to be disordered, and the
easier repaired when disordered; and with this maxim in view, I offer a few
remarks on the so much boasted constitution of England. That it was noble for
the dark and slavish times in which it was erected is granted.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
When the world was overrun with
tyranny the least therefrom was a glorious rescue. But that it is imperfect,
subject to convulsions, and incapable of producing what it seems to promise, is
easily demonstrated.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Absolute governments (though the
disgrace of human nature) have this advantage with them, that they are simple;
if the people suffer, they know the head from which their suffering springs,
know likewise the remedy, and are not bewildered by a variety of causes and
cures. But the constitution of England is so exceedingly complex, that the
nation may suffer for years together without being able to discover in which
part the fault lies, some will say in one and some in another, and every
political physician will advise a different medicine.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
I know it is difficult to get
over local or long standing prejudices, yet if we will suffer ourselves to
examine the component parts of the English constitution, we shall find them to
be the base remains of two ancient tyrannies, compounded with some new
republican materials.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
</div>
<ul>
<li>First.- The remains of
monarchical tyranny in the person of the king.</li>
<li>Secondly.- The remains of
aristocratical tyranny in the persons of the peers.</li>
<li>Thirdly.- The new republican
materials, in the persons of the commons, on whose virtue depends the freedom
of England.</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="margin-left: -.25pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The two first, by being
hereditary, are independent of the people; wherefore in a constitutional sense
they contribute nothing towards the freedom of the state.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
To say that the constitution of
England is a union of three powers reciprocally checking each other, is
farcical, either the words have no meaning, or they are flat contradictions.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
To say that the commons is a
check upon the king, presupposes two things.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
</div>
<ul>
<li>First.- That the king is not to
be trusted without being looked after, or in other words, that a thirst for
absolute power is the natural disease of monarchy.</li>
<li>Secondly.- That the commons, by
being appointed for that purpose, are either wiser or more worthy of confidence
than the crown. But as the same constitution which gives the commons a power to
check the king by withholding the supplies, gives afterwards the king a power
to check the commons, by empowering him to reject their other bills; it again
supposes that the king is wiser than those whom it has already supposed to be
wiser than him. A mere absurdity!</li>
</ul>
<o:p></o:p><br />
<div class="MsoNormal" style="margin-left: -.25pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
There is something exceedingly
ridiculous in the composition of monarchy; it first excludes a man from the
means of information, yet empowers him to act in cases where the highest
judgment is required. The state of a king shuts him from the world, yet the business
of a king requires him to know it thoroughly; wherefore the different parts,
unnaturally opposing and destroying each other, prove the whole character to be
absurd and useless.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Some writers have explained the
English constitution thus; the king, say they, is one, the people another; the
peers are an house in behalf of the king; the commons in behalf of the people;
but this hath all the distinctions of an house divided against itself; and
though the expressions be pleasantly arranged, yet when examined they appear
idle and ambiguous; and it will always happen, that the nicest construction
that words are capable of, when applied to the description of something which
either cannot exist, or is too incomprehensible to be within the compass of
description, will be words of sound only, and though they may amuse the ear,
they cannot inform the mind, for this explanation includes a previous question,
viz. How came the king by a power which the people are afraid to trust, and
always obliged to check? Such a power could not be the gift of a wise people,
neither can any power, which needs checking, be from God; yet the provision,
which the constitution makes, supposes such a power to exist.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But the provision is unequal to
the task; the means either cannot or will not accomplish the end, and the whole
affair is a felo de se; for as the greater weight will always carry up the
less, and as all the wheels of a machine are put in motion by one, it only
remains to know which power in the constitution has the most weight, for that
will govern; and though the others, or a part of them, may clog, or, as the
phrase is, check the rapidity of its motion, yet so long as they cannot stop
it, their endeavors will be ineffectual; the first moving power will at last
have its way, and what it wants in speed is supplied by time.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
That the crown is this
overbearing part in the English constitution needs not be mentioned, and that
it derives its whole consequence merely from being the giver of places pensions
is self evident, wherefore, though we have and wise enough to shut and lock a
door against absolute monarchy, we at the same time have been foolish enough to
put the crown in possession of the key.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The prejudice of Englishmen, in
favor of their own government by king, lords, and commons, arises as much or
more from national pride than reason. Individuals are undoubtedly safer in
England than in some other countries, but the will of the king is as much the
law of the land in Britain as in France, with this difference, that instead of
proceeding directly from his mouth, it is handed to the people under the most
formidable shape of an act of parliament. For the fate of Charles the First,
hath only made kings more subtle not- more just.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Wherefore, laying aside all
national pride and prejudice in favor of modes and forms, the plain truth is,
that it is wholly owing to the constitution of the people, and not to the
constitution of the government that the crown is not as oppressive in England
as in Turkey.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
An inquiry into the
constitutional errors in the English form of government is at this time highly
necessary; for as we are never in a proper condition of doing justice to
others, while we continue under the influence of some leading partiality, so
neither are we capable of doing it to ourselves while we remain fettered by any
obstinate prejudice. And as a man, who is attached to a prostitute, is unfitted
to choose or judge of a wife, so any prepossession in favor of a rotten
constitution of government will disable us from discerning a good one.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 108%; margin-bottom: 13.15pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<b>CHAPTER
2</b><o:p></o:p></div>
<h1 style="margin-left: -.25pt;">
OF MONARCHY AND HEREDITARY SUCCESSION<o:p></o:p></h1>
<div class="MsoNormal" style="margin-left: -.25pt;">
MANKIND being originally equals
in the order of creation, the equality could only be destroyed by some
subsequent circumstance; the distinctions of rich, and poor, may in a great
measure be accounted for, and that without having recourse to the harsh,
ill-sounding names of oppression and avarice. Oppression is often the
consequence, but seldom or never the means of riches; and though avarice will
preserve a man from being necessitously poor, it generally makes him too
timorous to be wealthy.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But there is another and greater
distinction for which no truly natural or religious reason can be assigned, and
that is, the distinction of men into KINGS and SUBJECTS. Male and female are
the distinctions of nature, good and bad the distinctions of heaven; but how a
race of men came into the world so exalted above the rest, and distinguished
like some new species, is worth enquiring into, and whether they are the means
of happiness or of misery to mankind.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
In the early ages of the world,
according to the scripture chronology, there were no kings; the consequence of
which was there were no wars; it is the pride of kings which throw mankind into
confusion. Holland without a king hath enjoyed more peace for this last century
than any of the monarchial governments in Europe. Antiquity favors the same
remark; for the quiet and rural lives of the first patriarchs hath a happy
something in them, which vanishes away when we come to the history of Jewish
royalty. Government by kings was first introduced into the world by the
Heathens, from whom the children of Israel copied the custom. It was the most
prosperous invention the Devil ever set on foot for the promotion of idolatry.
The Heathens paid divine honors to their deceased kings, and the Christian
world hath improved on the plan by doing the same to their living ones. How
impious is the title of sacred majesty applied to a worm, who in the midst of
his splendor is crumbling into dust!<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As the exalting one man so
greatly above the rest cannot be justified on the equal rights of nature, so
neither can it be defended on the authority of scripture; for the will of the
Almighty, as declared by Gideon and the prophet Samuel, expressly disapproves
of government by kings. All anti-monarchial parts of scripture have been very
smoothly glossed over in monarchial governments, but they undoubtedly merit the
attention of countries which have their governments yet to form. Render unto
Caesar the things which are Caesar’s is the scriptural doctrine of courts, yet
it is no support of monarchial government, for the Jews at that time were
without a king, and in a state of vassalage to the Romans. Near three thousand
years passed away from the Mosaic account of the creation, till the Jews under
a national delusion requested a king. Till then their form of government
(except in extraordinary cases, where the Almighty interposed) was a kind of
republic administered by a judge and the elders of the tribes. Kings they had
none, and it was held sinful to acknowledge any being under that title but the
Lords of Hosts. And when a man seriously reflects on the idolatrous homage
which is paid to the persons of kings he need not wonder, that the Almighty,
ever jealous of his honor, should disapprove of a form of government which so
impiously invades the prerogative of heaven.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Monarchy is ranked in scripture
as one of the sins of the Jews, for which a curse in reserve is denounced
against them. The history of that transaction is worth attending to.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The children of Israel being
oppressed by the Midianites, Gideon marched against them with a small army, and
victory, through the divine interposition, decided in his favor. The Jews elate
with success, and attributing it to the generalship of Gideon, proposed making
him a king, saying, Rule thou over us, thou and thy son and thy son’s son. Here
was temptation in its fullest extent; not a kingdom only, but an hereditary
one, but Gideon in the piety of his soul replied, I will not rule over you,
neither shall my son rule over you, THE LORD SHALL RULE OVER YOU. Words need
not be more explicit; Gideon doth not decline the honor but denieth their right
to give it; neither doth be compliment them with invented declarations of his
thanks, but in the positive stile of a prophet charges them with disaffection
to their proper sovereign, the King of Heaven.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
About one hundred and thirty
years after this, they fell again into the same error. The hankering which the
Jews had for the idolatrous customs of the Heathens, is something exceedingly
unaccountable; but so it was, that laying hold of the misconduct of Samuel’s
two sons, who were entrusted with some secular concerns, they came in an abrupt
and clamorous manner to Samuel, saying, Behold thou art old and thy sons walk
not in thy ways, now make us a king to judge us like all the other nations. And
here we cannot but observe that their motives were bad, viz., that they might
be like unto other nations, i.e., the Heathen, whereas their true glory laid in
being as much unlike them as possible. But the thing displeased Samuel when
they said, give us a king to judge us; and Samuel prayed unto the Lord, and the
Lord said unto Samuel, Hearken unto the voice of the people in all that they
say unto thee, for they have not rejected thee, but they have rejected me, THEN
I SHOULD NOT REIGN OVER THEM. According to all the works which have done since
the day; wherewith they brought them up out of Egypt, even unto this day; wherewith
they have forsaken me and served other Gods; so do they also unto thee. Now
therefore hearken unto their voice, howbeit, protest solemnly unto them and
show them the manner of the king that shall reign over them, i.e., not of any
particular king, but the general manner of the kings of the earth, whom Israel
was so eagerly copying after. And notwithstanding the great distance of time
and difference of manners, the character is still in fashion. And Samuel told
all the words of the Lord unto the people, that asked of him a king. And he
said, This shall be the manner of the king that shall reign over you; he will
take your sons and appoint them for himself for his chariots, and to be his
horsemen, and some shall run before his chariots (this description agrees with
the present mode of impressing men) and he will appoint him captains over
thousands and captains over fifties, and will set them to ear his ground and to
read his harvest, and to make his instruments of war, and instruments of his
chariots; and he will take your daughters to be confectionaries and to be cooks
and to be bakers (this describes the expense and luxury as well as the
oppression of kings) and he will take your fields and your olive yards, even
the best of them, and give them to his servants; and he will take the tenth of
your seed, and of your vineyards, and give them to his officers and to his
servants (by which we see that bribery, corruption, and favoritism are the
standing vices of kings) and he will take the tenth of your men servants, and
your maid servants, and your goodliest young men and your asses, and put them
to his work; and he will take the tenth of your sheep, and ye shall be his
servants, and ye shall cry out in that day because of your king which ye shall
have chosen, AND THE LORD WILL NOT HEAR YOU IN THAT DAY. This accounts for the
continuation of monarchy; neither do the characters of the few good kings which
have lived since, either sanctify the title, or blot out the sinfulness of the
origin; the high encomium given of David takes no notice of him officially as a
king, but only as a man after God’s own heart. Nevertheless the People refused
to obey the voice of Samuel, and they said, Nay, but we will have a king over
us, that we may be like all the nations, and that our king may judge us, and go
out before us and fight our battles. Samuel continued to reason with them, but
to no purpose; he set before them their ingratitude, but all would not avail;
and seeing them fully bent on their folly, he cried out, I will call unto the
Lord, and he shall sent thunder and rain (which then was a punishment, being
the time of wheat harvest) that ye may perceive and see that your wickedness is
great which ye have done in the sight of the Lord, IN ASKING YOU A KING. So
Samuel called unto the Lord, and the Lord sent thunder and rain that day, and
all the people greatly feared the Lord and Samuel And all the people said unto
Samuel, Pray for thy servants unto the Lord thy God that we die not, for WE
HAVE ADDED UNTO OUR SINS THIS EVIL, TO ASK A KING. These portions of scripture
are direct and positive. They admit of no equivocal construction.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
That the Almighty hath here
entered his protest against monarchial government is true, or the scripture is
false. And a man hath good reason to believe that there is as much of
kingcraft, as priestcraft in withholding the scripture from the public in
Popish countries. For monarchy in every instance is the Popery of government.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
To the evil of monarchy we have
added that of hereditary succession; and as the first is a degradation and
lessening of ourselves, so the second, claimed as a matter of right, is an
insult and an imposition on posterity. For all men being originally equals, no
one by birth could have a right to set up his own family in perpetual preference
to all others for ever, and though himself might deserve some decent degree of
honors of his contemporaries, yet his descendants might be far too unworthy to
inherit them. One of the strongest natural proofs of the folly of hereditary
right in kings, is, that nature disapproves it, otherwise she would not so
frequently turn it into ridicule by giving mankind an ass for a lion. Secondly,
as no man at first could possess any other public honors than were bestowed
upon him, so the givers of those honors could have no power to give away the
right of posterity, and though they might say, “We choose you for our head,”
they could not, without manifest injustice to their children, say, “that your
children and your children’s children shall reign over ours for ever.” Because
such an unwise, unjust, unnatural compact might (perhaps) in the next
succession put them under the government of a rogue or a fool. Most wise men,
in their private sentiments, have ever treated hereditary right with contempt;
yet it is one of those evils, which when once established is not easily
removed; many submit from fear, others from superstition, and the more powerful
part shares with the king the plunder of the rest.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
This is supposing the present
race of kings in the world to have had an honorable origin; whereas it is more
than probable, that could we take off the dark covering of antiquity, and trace
them to their first rise, that we should find the first of them nothing better
than the principal ruffian of some restless gang, whose savage manners of
preeminence in subtlety obtained him the title of chief among plunderers; and
who by increasing in power, and extending his depredations, overawed the quiet
and defenseless to purchase their safety by frequent contributions. Yet his electors
could have no idea of giving hereditary right to his descendants, because such
a perpetual exclusion of themselves was incompatible with the free and
unrestrained principles they professed to live by. Wherefore, hereditary
succession in the early ages of monarchy could not take place as a matter of
claim, but as something casual or complemental; but as few or no records were
extant in those days, and traditionary history stuffed with fables, it was very
easy, after the lapse of a few generations, to trump up some superstitious
tale, conveniently timed, Mahomet like, to cram hereditary right down the
throats of the vulgar. Perhaps the disorders which threatened, or seemed to
threaten on the decease of a leader and the choice of a new one (for elections among
ruffians could not be very orderly) induced many at first to favor hereditary
pretensions; by which means it happened, as it hath happened since, that what
at first was submitted to as a convenience, was afterwards claimed as a right.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
England, since the conquest, hath
known some few good monarchs, but groaned beneath a much larger number of bad
ones, yet no man in his senses can say that their claim under William the
Conqueror is a very honorable one. A French bastard landing with an armed
banditti, and establishing himself king of England against the consent of the
natives, is in plain terms a very paltry rascally original. It certainly hath
no divinity in it. However, it is needless to spend much time in exposing the
folly of hereditary right, if there are any so weak as to believe it, let them
promiscuously worship the ass and lion, and welcome. I shall neither copy their
humility, nor disturb their devotion. Yet I should be glad to ask how they
suppose kings came at first? The question admits but of three answers, viz.,
either by lot, by election, or by usurpation.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
If the first king was taken by
lot, it establishes a precedent for the next, which excludes hereditary
succession. Saul was by lot, yet the succession was not hereditary, neither
does it appear from that transaction there was any intention it ever should. If
the first king of any country was by election, that likewise establishes a
precedent for the next; for to say, that the right of all future generations is
taken away, by the act of the first electors, in their choice not only of a
king, but of a family of kings for ever, hath no parallel in or out of
scripture but the doctrine of original sin, which supposes the free will of all
men lost in Adam; and from such comparison, and it will admit of no other,
hereditary succession can derive no glory. For as in Adam all sinned, and as in
the first electors all men obeyed; as in the one all mankind were subjected to
Satan, and in the other to Sovereignty; as our innocence was lost in the first,
and our authority in the last; and as both disable us from reassuming some
former state and privilege, it unanswerably follows that original sin and
hereditary succession are parallels. Dishonorable rank! Inglorious connection!
Yet the most subtle sophist cannot produce a juster simile.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As to usurpation, no man will be
so hardy as to defend it; and that William the Conqueror was an usurper is a
fact not to be contradicted. The plain truth is, that the antiquity of English
monarchy will not bear looking into.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But it is not so much the
absurdity as the evil of hereditary succession which concerns mankind. Did it
ensure a race of good and wise men it would have the seal of divine authority,
but as it opens a door to the foolish, the wicked; and the improper, it hath in
it the nature of oppression. Men who look upon themselves born to reign, and
others to obey, soon grow insolent; selected from the rest of mankind their
minds are early poisoned by importance; and the world they act in differs so
materially from the world at large, that they have but little opportunity of
knowing its true interests, and when they succeed to the government are
frequently the most ignorant and unfit of any throughout the dominions.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Another evil which attends
hereditary succession is, that the throne is subject to be possessed by a minor
at any age; all which time the regency, acting under the cover of a king, have
every opportunity and inducement to betray their trust.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The same national misfortune
happens, when a king worn out with age and infirmity, enters the last stage of
human weakness. In both these cases the public becomes a prey to every
miscreant, who can tamper successfully with the follies either of age or
infancy.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The most plausible plea, which
hath ever been offered in favor of hereditary succession, is, that it preserves
a nation from civil wars; and were this true, it would be weighty; whereas, it
is the most barefaced falsity ever imposed upon mankind. The whole history of
England disowns the fact. Thirty kings and two minors have reigned in that
distracted kingdom since the conquest, in which time there have been (including
the Revolution) no less than eight civil wars and nineteen rebellions.
Wherefore instead of making for peace, it makes against it, and destroys the very
foundation it seems to stand on.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The contest for monarchy and
succession, between the houses of York and Lancaster, laid England in a scene
of blood for many years. Twelve pitched battles, besides skirmishes and sieges,
were fought between Henry and Edward.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Twice was Henry prisoner to
Edward, who in his turn was prisoner to Henry. And so uncertain is the fate of
war and the temper of a nation, when nothing but personal matters are the
ground of a quarrel, that Henry was taken in triumph from a prison to a palace,
and Edward obliged to fly from a palace to a foreign land; yet, as sudden
transitions of temper are seldom lasting, Henry in his turn was driven from the
throne, and Edward recalled to succeed him. The parliament always following the
strongest side.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
This contest began in the reign
of Henry the Sixth, and was not entirely extinguished till Henry the Seventh,
in whom the families were united. Including a period of 67 years, viz., from
1422 to 1489. In short, monarchy and succession have laid (not this or that
kingdom only) but the world in blood and ashes. ‘Tis a form of government which
the word of God bears testimony against, and blood will attend it.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
If we inquire into the business
of a king, we shall find that (in some countries they have none) and after
sauntering away their lives without pleasure to themselves or advantage to the
nation, withdraw from the scene, and leave their successors to tread the same
idle round. In absolute monarchies the whole weight of business civil and
military, lies on the king; the children of Israel in their request for a king,
urged this plea “that he may judge us, and go out before us and fight our
battles.” But in countries where he is neither a judge nor a general, as in
England, a man would be puzzled to know what is his business.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The nearer any government
approaches to a republic, the less business there is for a king. It is somewhat
difficult to find a proper name for the government of England. Sir William
Meredith calls it a republic; but in its present state it is unworthy of the
name, because the corrupt influence If the crown, by having all the places in
its disposal, hath so effectually swallowed up the power, and eaten out the
virtue of the house of commons (the republican part in the constitution) that
the government of England is nearly as monarchical as that of France or Spain.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Men fall out with names without
understanding them. For it is the republican and not the monarchical part of
the constitution of England which Englishmen glory in, viz., the liberty of
choosing a house of commons from out of their own body and it is easy to see
that when the republican virtue fails, slavery ensues. My is the constitution
of England sickly, but because monarchy hath poisoned the republic, the crown
hath engrossed the commons? In England a king hath little more to do than to
make war and give away places; which in plain terms, is to impoverish the
nation and set it together by the ears. A pretty business indeed for a man to
be allowed eight hundred thousand sterling a year for, and worshipped into the
bargain! Of more worth is one honest man to society, and in the sight of God,
than all the crowned ruffians that ever lived.<br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
<o:p></o:p></div>
<h1 style="margin-left: -.25pt;">
CHAPTER 3 THOUGHTS OF THE PRESENT STATE OF
AMERICAN AFFAIRS<o:p></o:p></h1>
<div class="MsoNormal" style="margin-left: -.25pt;">
IN the following pages I offer
nothing more than simple facts, plain arguments, and common sense; and have no
other preliminaries to settle with the reader, than that he will divest himself
of prejudice and prepossession, and suffer his reason and his feelings to
determine for themselves; that he will put on, or rather that he will not put
off the true character of a man, and generously enlarge his views beyond the
present day.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Volumes have been written on the
subject of the struggle between England and America. Men of all ranks have
embarked in the controversy, from different motives, and with various designs;
but all have been ineffectual, and the period of debate is closed. Arms, as the
last resource, decide the contest; the appeal was the choice of the king, and
the continent hath accepted the challenge.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It hath been reported of the late
Mr. Pelham (who tho’ an able minister was not without his faults) that on his
being attacked in the house of commons, on the score, that his measures were
only of a temporary kind, replied, “they will fast my time.” Should a thought
so fatal and unmanly possess the colonies in the present contest, the name of
ancestors will be remembered by future generations with detestation.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The sun never shined on a cause
of greater worth. ‘Tis not the affair of a city, a country, a province, or a
kingdom, but of a continent- of at least one eighth part of the habitable
globe. ‘Tis not the concern of a day, a year, or an age; posterity are
virtually involved in the contest, and will be more or less affected, even to
the end of time, by the proceedings now. Now is the seed time of continental
union, faith and honor. The least fracture now will be like a name engraved
with the point of a pin on the tender rind of a young oak; The wound will
enlarge with the tree, and posterity read it in full grown characters.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
By referring the matter from
argument to arms, a new area for politics is struck; a new method of thinking
hath arisen. All plans, proposals, &c. prior to the nineteenth of April,
i.e., to the commencement of hostilities, are like the almanacs of the last
year; which, though proper then, are superseded and useless now.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Whatever was advanced by the
advocates on either side of the question then, terminated in one and the same
point, viz., a union with Great Britain; the only difference between the
parties was the method of effecting it; the one proposing force, the other
friendship; but it hath so far happened that the first hath failed, and the
second hath withdrawn her influence.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As much hath been said of the
advantages of reconciliation, which, like an agreeable dream, hath passed away
and left us as we were, it is but right, that we should examine the contrary
side of the argument, and inquire into some of the many material injuries which
these colonies sustain, and always will sustain, by being connected with, and
dependant on Great Britain. To examine that connection and dependance, on the
principles of nature and common sense, to see what we have to trust to, if
separated, and what we are to expect, if dependant.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
I have heard it asserted by some,
that as America hath flourished under her former connection with Great Britain,
that the same connection is necessary towards her future happiness, and will
always have the same effect. Nothing can be more fallacious than this kind of
argument. We may as well assert, that because a child has thrived upon milk,
that it is never to have meat; or that the first twenty years of our lives is
to become a precedent for the next twenty. But even this is admitting more than
is true, for I answer roundly, that America would have flourished as much, and
probably much more, had no European power had any thing to do with her. The
commerce by which she hath enriched herself are the necessaries of life, and
will always have a market while eating is the custom of Europe.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But she has protected us, say
some. That she hath engrossed us is true, and defended the continent at our
expense as well as her own is admitted, and she would have defended Turkey from
the same motive, viz., the sake of trade and dominion.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Alas! we have been long led away
by ancient prejudices and made large sacrifices to superstition. We have
boasted the protection of Great Britain, without considering, that her motive
was interest not attachment; that she did not protect us from our enemies on
our account, but from her enemies on her own account, from those who had no
quarrel with us on any other account, and who will always be our enemies on the
same account. Let Britain wave her pretensions to the continent, or the
continent throw off the dependance, and we should be at peace with France and
Spain were they at war with Britain. The miseries of Hanover last war, ought to
warn us against connections.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It hath lately been asserted in
parliament, that the colonies have no relation to each other but through the
parent country, i.e., that Pennsylvania and the Jerseys, and so on for the
rest, are sister colonies by the way of England; this is certainly a very
roundabout way of proving relation ship, but it is the nearest and only true
way of proving enemyship, if I may so call it. France and Spain never were, nor
perhaps ever will be our enemies as Americans, but as our being the subjects of
Great Britain.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But Britain is the parent
country, say some. Then the more shame upon her conduct. Even brutes do not
devour their young; nor savages make war upon their families; wherefore the
assertion, if true, turns to her reproach; but it happens not to be true, or
only partly so, and the phrase parent or mother country hath been jesuitically
adopted by the king and his parasites, with a low papistical design of gaining
an unfair bias on the credulous weakness of our minds. Europe, and not England,
is the parent country of America. This new world hath been the asylum for the
persecuted lovers off civil and religious liberty from every Part of Europe.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Hither have they fled, not from
the tender embraces of the mother, but from the cruelty of the monster; and it
is so far true of England, that the same tyranny which drove the first
emigrants from home pursues their descendants still.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
In this extensive quarter of the
globe, we forget the narrow limits of three hundred and sixty miles (the extent
of England) and carry our friendship on a larger scale; we claim brotherhood
with every European Christian, and triumph in the generosity of the sentiment.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It is pleasant to observe by what
regular gradations we surmount the force of local prejudice, as we enlarge our acquaintance
with the world. A man born in any town in England divided into parishes, will
naturally associate most with his fellow parishioners (because their interests
in many cases will be common) and distinguish him by the name of neighbor; if
he meet him but a few miles from home, he drops the narrow idea of a street,
and salutes him by the name of townsman; if he travels out of the county, and
meet him in any other, he forgets the minor divisions of street and town, and
calls him countryman; i.e., countyman; but if in their foreign excursions they
should associate in France or any other part of Europe, their local remembrance
would be enlarged into that of Englishmen. And by a just parity of reasoning,
all Europeans meeting in America, or any other quarter of the globe, are
countrymen; for England, Holland, Germany, or Sweden, when compared with the
whole, stand in the same places on the larger scale, which the divisions of
street, town, and county do on the smaller ones; distinctions too limited for continental
minds. Not one third of the inhabitants, even of this province, are of English
descent. Wherefore, I reprobate the phrase of parent or mother country applied
to England only, as being false, selfish, narrow and ungenerous.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But admitting that we were all of
English descent, what does it amount to? Nothing. Britain, being now an open
enemy, extinguishes every other name and title: And to say that reconciliation
is our duty, is truly farcical. The first king of England, of the present line
(William the Conqueror) was a Frenchman, and half the peers of England are
descendants from the same country; wherefore by the same method of reasoning,
England ought to be governed by France.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Much hath been said of the united
strength of Britain and the colonies, that in conjunction they might bid
defiance to the world. But this is mere presumption; the fate of war is
uncertain, neither do the expressions mean anything; for this continent would
never suffer itself to be drained of inhabitants to support the British arms in
either Asia, Africa, or Europe.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Besides, what have we to do with
setting the world at defiance? Our plan is commerce, and that, well attended
to,will secure us the peace and friendship of all Europe; because it is the
interest of all Europe to have America a free port. Her trade will always be a
protection, and her barrenness of gold and silver secure her from invaders.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
I challenge the warmest advocate
for reconciliation, to show, a single advantage that this continent can reap,
by being connected with Great Britain. I repeat the challenge, not a single
advantage is derived. Our corn will fetch its price in any market in Europe,
and our imported goods must be paid for buy them where we will. But the
injuries and disadvantages we sustain by that connection, are without number;
and our duty to mankind I at large, as well as to ourselves, instruct us to
renounce the alliance: Because, any submission to, or dependance on Great
Britain, tends directly to involve this continent in European wars and
quarrels; and sets us at variance with nations, who would otherwise seek our
friendship, and against whom, we have neither anger nor complaint. As Europe is
our market for trade, we ought to form no partial connection with any part of
it. It is the true interest of America to steer clear of European contentions,
which she never can do, while by her dependance on Britain, she is made the
makeweight in the scale of British politics.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Europe is too thickly planted
with kingdoms to be long at peace, and whenever a war breaks out between
England and any foreign power, the trade of America goes to ruin, because of
her connection with Britain. The next war may not turn out like the Past, and
should it not, the advocates for reconciliation now will be wishing for
separation then, because, neutrality in that case, would be a safer convoy than
a man of war. Every thing that is right or natural pleads for separation. The
blood of the slain, the weeping voice of nature cries, ‘tis time to part.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Even the distance at which the
Almighty hath placed England and America, is a strong and natural proof, that
the authority of the one, over the other, was never the design of Heaven. The
time likewise at which the continent was discovered, adds weight to the argument,
and the manner in which it was peopled increases the force of it. The
reformation was preceded by the discovery of America, as if the Almighty
graciously meant to open a sanctuary to the persecuted in future years, when
home should afford neither friendship nor safety.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The authority of Great Britain
over this continent, is a form of government, which sooner or later must have
an end: And a serious mind can draw no true pleasure by looking forward, under
the painful and positive conviction, that what he calls “the present
constitution” is merely temporary. As parents, we can have no joy, knowing that
this government is not sufficiently lasting to ensure any thing which we may
bequeath to posterity: And by a plain method of argument, as we are running the
next generation into debt, we ought to do the work of it, otherwise we use them
meanly and pitifully. In order to discover the line of our duty rightly, we
should take our children in our hand, and fix our station a few years farther
into life; that eminence will present a prospect, which a few present fears and
prejudices conceal from our sight.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Though I would carefully avoid
giving unnecessary offence, yet I am inclined to believe, that all those who
espouse the doctrine of reconciliation, may be included within the following
descriptions: Interested men, who are not to be trusted; weak men who cannot
see; prejudiced men who will not see; and a certain set of moderate men, who
think better of the European world than it deserves; and this last class by an
ill-judged deliberation, will be the cause of more calamities to this continent
than all the other three.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It is the good fortune of many to
live distant from the scene of sorrow; the evil is not sufficiently brought to
their doors to make them feel the precariousness with which all American
property is possessed. But let our imaginations transport us for a few moments
to Boston, that seat of wretchedness will teach us wisdom, and instruct us for
ever to renounce a power in whom we can have no trust. The inhabitants of that
unfortunate city, who but a few months ago were in ease and affluence, have now
no other alternative than to stay and starve, or turn out to beg.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Endangered by the fire of their
friends if they continue within the city, and plundered by the soldiery if they
leave it. In their present condition they are prisoners without the hope of
redemption, and in a general attack for their relief, they would be exposed to
the fury of both armies.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Men of passive tempers look
somewhat lightly over the offenses of Britain, and, still hoping for the best,
are apt to call out, Come we shall be friends again for all this. But examine
the passions and feelings of mankind. Bring the doctrine of reconciliation to
the touchstone of nature, and then tell me, whether you can hereafter love,
honor, and faithfully serve the power that hath carried fire and sword into
your land? If you cannot do all these, then are you only deceiving yourselves,
and by your delay bringing ruin upon posterity. Your future connection with
Britain, whom you can neither love nor honor, will be forced and unnatural, and
being formed only on the plan of present convenience, will in a little time
fall into a relapse more wretched than the first. But if you say, you can still
pass the violations over, then I ask, Hath your house been burnt? Hath you
property been destroyed before your face? Are your wife and children destitute
of a bed to lie on, or bread to live on? Have you lost a parent or a child by
their hands, and yourself the ruined and wretched survivor? If you have not,
then are you not a judge of those who have. But if you have, and can still
shake hands with the murderers, then are you unworthy the name of husband,
father, friend, or lover, and whatever may be your rank or title in life, you
have the heart of a coward, and the spirit of a sycophant.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
This is not inflaming or
exaggerating matters, but trying them by those feelings and affections which
nature justifies, and without which, we should be incapable of discharging the
social duties of life, or enjoying the felicities of it. I mean not to exhibit
horror for the purpose of provoking revenge, but to awaken us from fatal and
unmanly slumbers, that we may pursue determinately some fixed object.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It is not in the power of Britain
or of Europe to conquer America, if she do not conquer herself by delay and
timidity. The present winter is worth an age if rightly employed, but if lost
or neglected, the whole continent will partake of the misfortune; and there is
no punishment which that man will not deserve, be he who, or what, or where he
will, that may be the means of sacrificing a season so precious and useful.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
It is repugnant to reason, to the
universal order of things, to all examples from the former ages, to suppose,
that this continent can longer remain subject to any external power. The most
sanguine in Britain does not think so. The utmost stretch of human wisdom
cannot, at this time compass a plan short of separation, which can promise the
continent even a year’s security. Reconciliation is was a fallacious dream.
Nature hath deserted the connection, and Art cannot supply her place. For, as
Milton wisely expresses, “never can true reconcilement grow where wounds of
deadly hate have pierced so deep.” Every quiet method for peace hath been
ineffectual. Our prayers have been rejected with disdain; and only tended to
convince us, that nothing flatters vanity, or confirms obstinacy in kings more
than repeated petitioning- and nothing hath contributed more than that very
measure to make the kings of Europe absolute: Witness Denmark and Sweden.
Wherefore since nothing but blows will do, for God’s sake, let us come to a
final separation, and not leave the next generation to be cutting throats,
under the violated unmeaning names of parent and child.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
To say, they will never attempt
it again is idle and visionary, we thought so at the repeal of the stamp act,
yet a year or two undeceived us; as well me we may suppose that nations, which
have been once defeated, will never renew the quarrel. As to government
matters, it is not in the powers of Britain to do this continent justice: The
business of it will soon be too weighty, and intricate, to be managed with any
tolerable degree of convenience, by a power, so distant from us, and so very
ignorant of us; for if they cannot conquer us, they cannot govern us.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
To be always running three or
four thousand miles with a tale or a petition, waiting four or five months for
an answer, which when obtained requires five or six more to explain it in, will
in a few years be looked upon as folly and childishnessthere was a time when it
was proper, and there is a proper time for it to cease.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Small islands not capable of
protecting themselves, are the proper objects for kingdoms to take under their
care; but there is something very absurd, in supposing a continent to be
perpetually governed by an island. In no instance hath nature made the
satellite larger than its primary planet, and as England and America, with
respect to each Other, reverses the common order of nature, it is evident they
belong to different systems: England to Europe- America to itself.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
I am not induced by motives of
pride, party, or resentment to espouse the doctrine of separation and
independence; I am clearly, positively, and conscientiously persuaded that it
is the true interest of this continent to be so; that every thing short of that
is mere patchwork, that it can afford no lasting felicity,- that it is leaving
the sword to our children, and shrinking back at a time, when, a little more, a
little farther, would have rendered this continent the glory of the earth.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As Britain hath not manifested
the least inclination towards a compromise, we may be assured that no terms can
be obtained worthy the acceptance of the continent, or any ways equal to the
expense of blood and treasure we have been already put to.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The object contended for, ought
always to bear some just proportion to the expense. The removal of the North,
or the whole detestable junto, is a matter unworthy the millions we have
expended. A temporary stoppage of trade, was an inconvenience, which would have
sufficiently balanced the repeal of all the acts complained of, had such
repeals been obtained; but if the whole continent must take up arms, if every
man must be a soldier, it is scarcely worth our while to fight against a
contemptible ministry only. Dearly, dearly, do we pay for the repeal of the
acts, if that is all we fight for; for in a just estimation, it is as great a
folly to pay a Bunker Hill price for law, as for land. As I have always
considered the independency of this continent, as an event, which sooner or
later must arrive, so from the late rapid progress of the continent to
maturity, the event could not be far off. Wherefore, on the breaking out of
hostilities, it was not worth the while to have disputed a matter, which time
would have finally redressed, unless we meant to be in earnest; otherwise, it
is like wasting an estate of a suit at law, to regulate the trespasses of a
tenant, whose lease is just expiring. No man was a warmer wisher for
reconciliation than myself, before the fatal nineteenth of April, 1775
(Massacre at Lexington), but the moment the event of that day was made known, I
rejected the hardened, sullen tempered Pharaoh of England for ever; and disdain
the wretch, that with the pretended title of Father of his people, can
unfeelingly hear of their slaughter, and composedly sleep with their blood upon
his soul.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But admitting that matters were
now made up, what would be the event? I answer, the ruin of the continent. And
that for several reasons: First. The powers of governing still remaining in the
hands of the king, he will have a negative over the whole legislation of this
continent. And as he hath shown himself such an inveterate enemy to liberty,
and discovered such a thirst for arbitrary power, is he, or is he not, a proper
man to say to these colonies, “You shall make no laws but what I please?” And
is there any inhabitants in America so ignorant, as not to know, that according
to what is called the present constitution, that this continent can make no
laws but what the king gives leave to? and is there any man so unwise, as not
to see, that (considering what has happened) he will suffer no Law to be made
here, but such as suit his purpose? We may be as effectually enslaved by the
want of laws in America, as by submitting to laws made for us in England. After
matters are make up (as it is called) can there be any doubt but the whole
power of the crown will be exerted, to keep this continent as low and humble as
possible? Instead of going forward we shall go backward, or be perpetually
quarrelling or ridiculously petitioning. We are already greater than the king
wishes us to be, and will he not hereafter endeavor to make us less? To bring
the matter to one point. Is the power who is jealous of our prosperity, a
proper power to govern us? Whoever says No to this question is an independent,
for independency means no more, than, whether we shall make our own laws, or
whether the king, the greatest enemy this continent hath, or can have, shall
tell us, “there shall be now laws but such as I like.” But the king you will
say has a negative in England; the people there can make no laws without his
consent. in point of right and good order, there is something very ridiculous,
that a youth of twenty-one (which hath often happened) shall say to several
millions of people, older and wiser than himself, I forbid this or that act of
yours to be law. But in this place I decline this sort of reply, though I will
never cease to expose the absurdity of it, and only answer, that England being
the king’s residence, and America not so, make quite another case. The king’s
negative here is ten times more dangerous and fatal than it can be in England,
for there he will scarcely refuse his consent to a bill for putting England
into as strong a state of defence as possible, and in America he would never
suffer such a bill to be passed.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
America is only a secondary
object in the system of British politicsEngland consults the good of this
country, no farther than it answers her own purpose.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Wherefore, her own interest leads
her to suppress the growth of ours in every case which doth not promote her
advantage, or in the least interfere with it. A pretty state we should soon be
in under such a second-hand government, considering what has happened! Men do
not change from enemies to friends by the alteration of a name; and in order to
show that reconciliation now is a dangerous doctrine, I affirm, that it would
be policy in the kingdom at this time, to repeal the acts for the sake of
reinstating himself in the government of the provinces; in order, that he may
accomplish by craft and subtlety, in the long run, what he cannot do by force
ans violence in the short one. Reconciliation and ruin are nearly related.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Secondly. That as even the best
terms, which we can expect to obtain, can amount to no more than a temporary
expedient, or a kind of government by guardianship, which can last no longer
than till the colonies come of age, so the general face and state of things, in
the interim, will be unsettled and unpromising.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Emigrants of property will not
choose to come to a country whose form of government hangs but by a thread, and
who is every day tottering on the brink of commotion and disturbance; and
numbers of the present inhabitants would lay hold of the interval, to dispose
of their effects, and quit the continent.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But the most powerful of all
arguments, is, that nothing but independence, i.e., a continental form of
government, can keep the peace of the continent and preserve it inviolate from
civil wars. I dread the event of a reconciliation with Britain now, as it is
more than probable, that it will be followed by a revolt somewhere or other,
the consequences of which may be far more fatal than all the malice of Britain.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Thousands are already ruined by
British barbarity; (thousands more will probably suffer the same fate.) Those
men have other feelings than us who have nothing suffered. All they now possess
is liberty, what they before enjoyed is sacrificed to its service, and having
nothing more to lose, they disdain submission. Besides, the general temper of
the colonies, towards a British government, will be like that of a youth, who
is nearly out of his time, they will care very little about her. And a
government which cannot preserve the peace, is no government at all, and in
that case we pay our money for nothing; and pray what is it that Britain can
do, whose power will be wholly on paper, should a civil tumult break out the
very day after reconciliation? I have heard some men say, many of whom I
believe spoke without thinking, that they dreaded independence, fearing that it
would produce civil wars. It is but seldom that our first thoughts are truly
correct, and that is the case here; for there are ten times more to dread from
a patched up connection than from independence. I make the sufferers case my
own, and I protest, that were I driven from house and home, my property
destroyed, and my circumstances ruined, that as man, sensible of injuries, I
could never relish the doctrine of reconciliation, or consider myself bound
thereby.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The colonies have manifested such
a spirit of good order and obedience to continental government, as is
sufficient to make every reasonable person easy and happy on that head. No man
can assign the least pretence for his fears, on any other grounds, that such as
are truly childish and ridiculous, viz., that one colony will be striving for
superiority over another.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Where there are no distinctions
there can be no superiority, perfect equality affords no temptation. The
republics of Europe are all (and we may say always) in peace. Holland and
Switzerland are without wars, foreign or domestic; monarchical governments, it
is true, are never long at rest: the crown itself is a temptation to
enterprising ruffians at home; and that degree of pride and insolence ever
attendant on regal authority swells into a rupture with foreign powers, in instances
where a republican government, by being formed on more natural principles,
would negotiate the mistake.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
If there is any true cause of
fear respecting independence it is because no plan is yet laid down. Men do not
see their way out; wherefore, as an opening into that business I offer the
following hints; at the same time modestly affirming, that I have no other
opinion of them myself, than that they may be the means of giving rise to
something better. Could the straggling thoughts of individuals be collected,
they would frequently form materials for wise and able men to improve to useful
matter.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Let the assemblies be annual,
with a President only. The representation more equal. Their business wholly
domestic, and subject to the authority of a continental congress.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Let each colony be divided into
six, eight, or ten, convenient districts, each district to send a proper number
of delegates to congress, so that each colony send at least thirty. The whole
number in congress will be at least three hundred ninety.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Each congress to sit..... and to
choose a president by the following method. When the delegates are met, let a
colony be taken from the whole thirteen colonies by lot, after which let the
whole congress choose (by ballot) a president from out of the delegates of that
province. I the next Congress, let a colony be taken by lot from twelve only,
omitting that colony from which the president was taken in the former congress,
and so proceeding on till the whole thirteen shall have had their proper rotation.
And in order that nothing may pass into a law but what is satisfactorily just,
not less than three fifths of the congress to be called a majority. He that
will promote discord, under a government so equally formed as this, would join
Lucifer in his revolt.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But as there is a peculiar
delicacy, from whom, or in what manner, this business must first arise, and as
it seems most agreeable and consistent, that it should come from some
intermediate body between the governed and the governors, that is between the
Congress and the people, let a Continental Conference be held, in the following
manner, and for the following purpose: A committee of twenty-six members of
Congress, viz., two for each colony.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Two members for each house of
assembly, or provincial convention; and five representatives of the people at
large, to be chosen in the capital city or town of each province, for, and in
behalf of the whole province, by as many qualified voters as shall think proper
to attend from all parts of the province for that purpose; or, if more
convenient, the representatives may be chosen in two or three of the most
populous parts thereof. In this conference, thus assembled, will be united, the
two grand principles of business, knowledge and power. The members of Congress,
Assemblies, or Conventions, by having had experience in national concerns, will
be able and useful counsellors, and the whole, being empowered by the people
will have a truly legal authority.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The conferring members being met,
let their business be to frame a Continental Charter, or Charter of the United
Colonies; (answering to what is called the Magna Charta of England) fixing the
number and manner of choosing members of Congress, members of Assembly, with
their date of sitting, and drawing the line of business and jurisdiction
between them: always remembering, that our strength is continental, not
provincial: Securing freedom and property to all men, and above all things the
free exercise of religion, according to the dictates of conscience; with such
other matter as is necessary for a charter to contain. Immediately after which,
the said conference to dissolve, and the bodies which shall be chosen
conformable to the said charter, to be the legislators and governors of this
continent for the time being: Whose peace and happiness, may God preserve,
Amen.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Should any body of men be
hereafter delegated for this or some similar purpose, I offer them the
following extracts from that wise observer on governments Dragonetti. “The
science” says he, “of the politician consists in fixing the true point of
happiness and freedom. Those men would deserve the gratitude of ages, who
should discover a mode of government that contained the greatest sum of
individual happiness, with the least national expense.”Dragonetti on Virtue and
Rewards.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
But where says some is the king
of America? I’ll tell you Friend, he reigns above, and doth not make havoc of
mankind like the Royal of Britain. Yet that we may not appear to be defective
even in earthly honors, let a day be solemnly set apart for proclaiming the
charter; let it be brought forth placed on the divine law, the word of God; let
a crown be placed thereon, by which the world may know, that so far as we
approve of monarchy, that in America the law is king. For as in absolute governments
the king is law, so in free countries the law ought to be king; and there ought
to be no other. But lest any ill use should afterwards arise, let the crown at
the conclusion of the ceremony be demolished, and scattered among the people
whose right it is.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
A government of our own is our
natural right: And when a man seriously reflects on the precariousness of human
affairs, he will become convinced, that it is in finitely wiser and safer, to
form a constitution of our own in a cool deliberate manner, while we have it in
our power, than to trust such an interesting event to time and chance. If we
omit it now, some Massenello1 may hereafter arise, who laying hold of popular
disquietudes, may collect together the desperate and the discontented, and by
assuming to themselves the powers of government, may sweep away the liberties
of the continent like a deluge. Should the government of America return again
into the hands of Britain, the tottering situation of things, will be a
temptation for some desperate adventurer to try his fortune; and in such a
case, what relief can Britain give? Ere she could hear the news the fatal
business might be done, and ourselves suffering like the wretched Britons under
the oppression of the Conqueror. Ye that oppose independence now, ye know not
what ye do; ye are opening a door to eternal tyranny, by keeping vacant the
seat of government.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
There are thousands and tens of
thousands; who would think it glorious to expel from the continent, that
barbarous and hellish power, which hath stirred up the Indians and Negroes to
destroy us; the cruelty hath a double guilt, it is dealing brutally by us, and
treacherously by them. To talk of friendship with those in whom our reason
forbids us to have faith, and our affections, (wounded through a thousand
pores) instruct us to detest, is madness and folly. Every day wears out 1
Thomas Anello, otherwise Massenello, a fisherman of Naples, who after spiriting
up his countrymen in the public market place, against the oppression of the
Spaniards, to whom the place was then subject, prompted them to revolt, and in
the space of a day became king.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
the little remains of kindred
between us and them, and can there be any reason to hope, that as the
relationship expires, the affection will increase, or that we shall agree
better, when we have ten times more and greater concerns to quarrel over than
ever? Ye that tell us of harmony and reconciliation, can ye restore to us the
time that is past? Can ye give to prostitution its former innocence? Neither
can ye reconcile Britain and America. The last cord now is broken, the people
of England are presenting addresses against us. There are injuries which nature
cannot forgive; she would cease to be nature if she did. As well can the lover
forgive the ravisher of his mistress, as the continent forgive the murders of
Britain. The Almighty hath implanted in us these inextinguishable feelings for
good and wise purposes. They are the guardians of his image in our hearts. They
distinguish us from the herd of common animals. The social compact would
dissolve, and justice be extirpated the earth, of have only a casual existence
were we callous to the touches of affection. The robber and the murderer, would
often escape unpunished, did not the injuries which our tempers sustain, provoke
us into justice.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
O ye that love mankind! Ye that
dare oppose, not only the tyranny, but the tyrant, stand forth! Every spot of
the old world is overrun with oppression. Freedom hath been hunted round the
globe. Asia, and Africa, have long expelled her.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Europe regards her like a
stranger, and England hath given her warning to depart.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
O! receive the fugitive, and
prepare in time an asylum for mankind.<br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 108%; margin-bottom: 13.15pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<b>CHAPTER
4</b><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 108%; margin-bottom: 13.15pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<b>OF
THE PRESENT ABILITY OF AMERICA, WITH SOME</b><o:p></o:p></div>
<h1 style="margin-left: -.25pt;">
MISCELLANEOUS REFLECTIONS<o:p></o:p></h1>
<div class="MsoNormal" style="margin-left: -.25pt;">
I HAVE never met with a man,
either in England or America, who hath not confessed his opinion, that a
separation between the countries, would take place one time or other. And there
is no instance in which we have shown less judgment, than in endeavoring to
describe, what we call, the ripeness or fitness of the Continent for
independence.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
As all men allow the measure, and
vary only in their opinion of the time, let us, in order to remove mistakes,
take a general survey of things and endeavor if possible, to find out the very
time. But we need not go far, the inquiry ceases at once, for the time hath
found us. The general concurrence, the glorious union of all things prove the
fact. It is not in numbers but in unity, that our great strength lies; yet our
present numbers are sufficient to repel the force of all the world. The
Continent hath, at this time, the largest body of armed and disciplined men of
any power under Heaven; and is just arrived at that pitch of strength, in which
no single colony is able to support itself, and the whole, who united can
accomplish the matter, and either more, or, less than this, might be fatal in
its effects. Our land force is already sufficient, and as to naval affairs, we
cannot be insensible, that Britain would never suffer an American man of war to
be built while the continent remained in her hands. Wherefore we should be no
forwarder an hundred years hence in that branch, than we are now; but the truth
is, we should be less so, because the timber of the country is every day
diminishing, and that which will remain at last, will be far off and difficult
to procure.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Were the continent crowded with
inhabitants, her sufferings under the present circumstances would be
intolerable. The more sea port towns we had, the more should we have both to
defend and to loose. Our present numbers are so happily proportioned to our
wants, that no man need be idle. The diminution of trade affords an army, and
the necessities of an army create a new trade. Debts we have none; and whatever
we may contract on this account will serve as a glorious memento of our virtue.
Can we but leave posterity with a settled form of government, an independent
constitution of its own, the purchase at any price will be cheap. But to expend
millions for the sake of getting a few we acts repealed, and routing the
present ministry only, is unworthy the charge, and is using posterity with the
utmost cruelty; because it is leaving them the great work to do, and a debt
upon their backs, from which they derive no advantage. Such a thought is
unworthy a man of honor, and is the true characteristic of a narrow heart and a
peddling politician. The debt we may contract doth not deserve our regard if
the work be but accomplished. No nation ought to be without a debt. A national
debt is a national bond; and when it bears no interest, is in no case a
grievance. Britain is oppressed with a debt of upwards of one hundred and forty
millions sterling, for which she pays upwards of four millions interest. And as
a compensation for her debt, she has a large navy; America is without a debt,
and without a navy; yet for the twentieth part of the English national debt,
could have a navy as large again. The navy of England is not worth, at this
time, more than three millions and a half sterling.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
The first and second editions of
this pamphlet were published without the following calculations, which are now
given as a proof that the above estimation of the navy is a just one. (See
Entick’s naval history, intro. page 56.) The charge of building a ship of each
rate, and furnishing her with masts, yards, sails and rigging, together with a
proportion of eight months boatswain’s and carpenter’s sea-stores, as
calculated by Mr. Burchett, Secretary to the navy, is as follows: </div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
For a ship of
100 guns 135,553<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
90 29,886</div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
80 23,638<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
70 17,785<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
60 14,197<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
50 10,606<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
40 7,558<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
30 5,846<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
20 3,710<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
And from hence it is easy to sum up the value, or cost
rather, of the whole British navy, which in the year 1757, when it was as its
greatest glory consisted of the following ships and guns: Ships Guns Cost of
one Cost of all<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
6 100 135,533 1,213,318<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
12 90 29,886
358,632<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
12 80 23,638
283,656<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
43 70 17,785
746,755<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
35 60 14,197
496,895<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
40 50 10,606
424,240<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
45 40 7,758 344,110<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
58 20 3,710 215,180<o:p></o:p></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
85 Sloops, bombs, and and fireships,
one another, </div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
2,000 170,000 </div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
Cost 3,266,786 </div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
Remains
for guns 229,214 </div>
<div align="left" class="MsoNormal" style="margin-left: -0.75pt; text-indent: 0in;">
Total 3,500,000</div>
<div class="MsoNormal" style="margin-left: 36.5pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: 36.5pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
No country on the globe is so happily situated, so
internally capable of raising a fleet as America. Tar, timber, iron, and
cordage are her natural produce. We need go abroad for nothing. Whereas the
Dutch, who make large profits by hiring out their ships of war to the Spaniards
and Portuguese, are obliged to import most of the materials they use. We ought
to view the building a fleet as an article of commerce, it being the natural
manufactory of this country. It is the best money we can lay out. A navy when
finished is worth more than it cost. And is that nice point in national policy,
in which commerce and protection are united. Let us build; if we want them not,
we can sell; and by that means replace our paper currency with ready gold and
silver.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
In point of manning a fleet, people in general run into
great errors; it is not necessary that one-fourth part should be sailors. The
privateer Terrible, Captain Death, stood the hottest engagement of any ship
last war, yet had not twenty sailors on board, though her complement of men was
upwards of two hundred. A few able and social sailors will soon instruct a
sufficient number of active landsmen in the common work of a ship. Wherefore,
we never can be more capable to begin on maritime matters than now, while our
timber is standing, our fisheries blocked up, and our sailors and shipwrights
out of employ. Men of war of seventy and eighty guns were built forty years ago
in New England, and why not the same now? Ship building is America’s greatest
pride, and in which, she will in time excel the whole world. The great empires
of the east are mostly inland, and consequently excluded from the possibility
of rivalling her. Africa is in a state of barbarism; and no power in Europe,
hath either such an extent or coast, or such an internal supply of materials.
Where nature hath given the one, she has withheld the other; to America only
hath she been liberal of both. The vast empire of Russia is almost shut out
from the sea; wherefore, her boundless forests, her tar, iron, and cordage are
only articles of commerce.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
In point of safety, ought we to be without a fleet? We are
not the little people now, which we were sixty years ago; at that time we might
have trusted our property in the streets, or fields rather; and slept securely
without locks or bolts to our doors or windows. The case now is altered, and
our methods of defence ought to improve with our increase of property. A common
pirate, twelve months ago, might have come up the Delaware, and laid the city
of Philadelphia under instant contribution, for what sum he pleased; and the
same might have happened to other places. Nay, any daring fellow, in a brig of
fourteen or sixteen guns, might have robbed the whole Continent, and carried
off half a million of money. These are circumstances which demand our
attention, and point out the necessity of naval protection.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Some, perhaps, will say, that
after we have made it up with Britain, she will protect us. Can we be so unwise
as to mean, that she shall keep a navy in our harbors for that purpose? Common
sense will tell us, that the power which hath endeavored to subdue us, is of
all others the most improper to defend us. Conquest may be effected under the
pretence of friendship; and ourselves, after a long and brave resistance, be at
last cheated into slavery. And if her ships are not to be admitted into our
harbors, I would ask, how is she to protect us? A navy three or four thousand
miles off can be of little use, and on sudden emergencies, none at all.
Wherefore, if we must hereafter protect ourselves, why not do it for ourselves?
Why do it for another? The English list of ships of war is long and formidable,
but not a tenth part of them are at any one time fit for service, numbers of
them not in being; yet their names are pompously continued in the list, if only
a plank be left of the ship: and not a fifth part, of such as are fit for
service, can be spared on any one station at one time. The East, and West
Indies, Mediterranean, Africa, and other parts over which Britain extends her
claim, make large demands upon her navy. From a mixture of prejudice and
inattention, we have contracted a false notion respecting the navy of England,
and have talked as if we should have the whole of it to encounter at once, and
for that reason, supposed that we must have one as large; which not being
instantly practicable, have been made use of by a set of disguised tories to
discourage our beginning thereon. Nothing can be farther from truth than this;
for if America had only a twentieth part of the naval force of Britain, she
would be by far an over match for her; because, as we neither have, nor claim
any foreign dominion, our whole force would be employed on our own coast, where
we should, in the long run, have two to one the advantage of those who had
three or four thousand miles to sail over, before they could attack us, and the
same distance to return in order to refit and recruit. And although Britain by
her fleet, hath a check over our trade to Europe, we have as large a one over
her trade to the West Indies, which, by laying in the neighborhood of the Continent, is entirely at its
mercy.</div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Some method might be fallen on to keep up a naval force in
time of peace, if we should not judge it necessary to support a constant navy.
If premiums were to be given to merchants, to build and employ in their
service, ships mounted with twenty, thirty, forty, or fifty guns, (the premiums
to be in proportion to the loss of bulk to the merchants) fifty or sixty of
those ships, with a few guard ships on constant duty, would keep up a
sufficient navy, and that without burdening ourselves with the evil so loudly
complained of in England, of suffering their fleet, in time of peace to lie
rotting in the docks. To unite the sinews of commerce and defence is sound
policy; for when our strength and our riches, play into each other’s hand, we
need fear no external enemy.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
In almost every article of defence we abound. Hemp
flourishes even to rankness, so that we need not want cordage. Our iron is superior
to that of other countries. Our small arms equal to any in the world. Cannon we
can cast at pleasure.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Saltpetre and gunpowder we are every day producing. Our
knowledge is hourly improving. Resolution is our inherent character, and
courage hath never yet forsaken us. Wherefore, what is it that we want? Why is
it that we hesitate? From Britain we can expect nothing but ruin. If she is
once admitted to the government of America again, this Continent will not be
worth living in. Jealousies will be always arising; insurrections will be
constantly happening; and who will go forth to quell them? Who will venture his
life to reduce his own countrymen to a foreign obedience? The difference
between Pennsylvania and Connecticut, respecting some unlocated lands, shows
the insignificance of a British government, and fully proves, that nothing but
Continental authority can regulate Continental matters.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Another reason why the present time is preferable to all
others, is, that the fewer our numbers are, the more land there is yet
unoccupied, which instead of being lavished by the king on his worthless
dependents, may be hereafter applied, not only to the discharge of the present
debt, but to the constant support of government. No nation under heaven hath
such an advantage as this.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
The infant state of the Colonies, as it is called, so far
from being against, is an argument in favor of independence. We are
sufficiently numerous, and were we more so, we might be less united. It is a
matter worthy of observation, that the more a country is peopled, the smaller
their armies are. In military numbers, the ancients far exceeded the moderns:
and the reason is evident, for trade being the consequence of population, men
become too much absorbed thereby to attend to anything else. Commerce
diminishes the spirit, both of patriotism and military defence. And history
sufficiently informs us, that the bravest achievements were always accomplished
in the non-age of a nation. With the increase of commerce England hath lost its
spirit. The city of London, notwithstanding its numbers, submits to continued
insults with the patience of a coward. The more men have to lose, the less
willing are they to venture. The rich are in general slaves to fear, and submit
to courtly power with the trembling duplicity of a spaniel.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Youth is the seed-time of good habits, as well in nations
as in individuals. It might be difficult, if not impossible, to form the
Continent into one government half a century hence. The vast variety of
interests, occasioned by an increase of trade and population, would create
confusion. Colony would be against colony.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Each being able might scorn each other’s assistance: and
while the proud and foolish gloried in their little distinctions, the wise
would lament that the union had not been formed before. Wherefore, the present
time is the true time for establishing it. The intimacy which is contracted in
infancy, and the friendship which is formed in misfortune, are, of all others,
the most lasting and unalterable. Our present union is marked with both these
characters: we are young, and we have been distressed; but our concord hath
withstood our troubles, and fixes a memorable area for posterity to glory in.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
The present time, likewise, is that peculiar time, which
never happens to a nation but once, viz., the time of forming itself into a
government. Most nations have let slip the opportunity, and by that means have
been compelled to receive laws from their conquerors, instead of making laws
for themselves. First, they had a king, and then a form of government; whereas,
the articles or charter of government, should be formed first, and men
delegated to execute them afterwards: but from the errors of other nations, let
us learn wisdom, and lay hold of the present opportunity- to begin government
at the right end.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
When William the Conqueror subdued England he gave them law
at the point of the sword; and until we consent that the seat of government in
America, be legally and authoritatively occupied, we shall be in danger of
having it filled by some fortunate ruffian, who may treat us in the same
manner, and then, where will be our freedom? where our property? As to
religion, I hold it to be the indispensable duty of all government, to protect
all conscientious professors thereof, and I know of no other business which
government hath to do therewith. Let a man throw aside that narrowness of soul,
that selfishness of principle, which the niggards of all professions are so
unwilling to part with, and he will be at once delivered of his fears on that
head. Suspicion is the companion of mean souls, and the bane of all good
society. For myself I fully and conscientiously believe, that it is the will of
the Almighty, that there should be diversity of religious opinions among us: It
affords a larger field for our Christian kindness. Were we all of one way of
thinking, our religious dispositions would want matter for probation; and on
this liberal principle, I look on the various denominations among us, to be
like children of the same family, differing only, in what is called their
Christian names.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Earlier in this work, I threw out a few thoughts on the
propriety of a Continental Charter, (for I only presume to offer hints, not
plans) and in this place, I take the liberty of rementioning the subject, by
observing, that a charter is to be understood as a bond of solemn obligation,
which the whole enters into, to support the right of every separate part,
whether of religion, personal freedom, or property, A firm bargain and a right
reckoning make long friends.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
In a former page I likewise
mentioned the necessity of a large and equal representation; and there is no
political matter which more deserves our attention. A small number of electors,
or a small number of representatives, are equally dangerous. But if the number
of the representatives be not only small, but unequal, the danger is increased.
As an instance of this, I mention the following; when the Associators petition
was before the House of Assembly of Pennsylvania; twentyeight members only were
present, all the Bucks County members, being eight, voted against it, and had
seven of the Chester members done the same, this whole province had been
governed by two counties only, and this danger it is always exposed to. The
unwarrantable stretch likewise, which that house made in their last sitting, to
gain an undue authority over the delegates of that province, ought to warn the
people at large, how they trust power out of their own hands. A set of
instructions for the Delegates were put together, which in point of sense and
business would have dishonored a school-boy, and after being approved by a few,
a very few without doors, were carried into the house, and there passed in
behalf of the whole colony; whereas, did the whole colony know, with what
ill-will that House hath entered on some necessary public measures, they would
not hesitate a moment to think them unworthy of such a trust.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
Immediate necessity makes many things convenient, which if
continued would grow into oppressions. Expedience and right are different
things. When the calamities of America required a consultation, there was no
method so ready, or at that time so proper, as to appoint persons from the
several Houses of Assembly for that purpose and the wisdom with which they have
proceeded hath preserved this continent from ruin. But as it is more than
probable that we shall never be without a Congress, every wellwisher to good
order, must own, that the mode for choosing members of that body, deserves
consideration. And I put it as a question to those, who make a study of
mankind, whether representation and election is not too great a power for one
and the same body of men to possess? When we are planning for posterity, we
ought to remember that virtue is not hereditary.<o:p></o:p></div>
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It is from our enemies that we often gain excellent maxims,
and are frequently surprised into reason by their mistakes. Mr. Cornwall (one
of the Lords of the Treasury) treated the petition of the New York Assembly
with contempt, because that House, he said, consisted but of twenty-six
members, which trifling number, he argued, could not with decency be put for
the whole. We thank him for his involuntary honesty.2 To conclude: However
strange it may appear to some, or however unwilling they may be to think so,
matters not, but many strong and striking reasons may be given, to show, that
nothing can settle our affairs so expeditiously as an open and determined
declaration for independence. Some of which are: 2 Those who would fully
understand of what great consequence a large and equal representation is to a
state, should read Burgh’s political Disquisitions.<o:p></o:p></div>
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</div>
<ul>
<li>First. It is the custom of nations, when any two are at
war, for some other powers, not engaged in the quarrel, to step in as
mediators, and bring about the preliminaries of a peace: but while America
calls herself the subject of Great Britain, no power, however well disposed she
may be, can offer her mediation. Wherefore, in our present state we may quarrel
on for ever.</li>
<li>Secondly. It is unreasonable to suppose, that France or
Spain will give us any kind of assistance, if we mean only to make use of that
assistance for the purpose of repairing the breach, and strengthening the
connection between Britain and America; because, those powers would be
sufferers by the consequences.</li>
<li>Thirdly. While we profess ourselves the subjects of
Britain, we must, in the eye of foreign nations, be considered as rebels. The
precedent is somewhat dangerous to their peace, for men to be in arms under the
name of subjects; we on the spot, can solve the paradox: but to unite
resistance and subjection, requires an idea much too refined for common understanding.</li>
<li>Fourthly. Were a manifesto to be published, and despatched
to foreign courts, setting forth the miseries we have endured, and the
peaceable methods we have ineffectually used for redress; declaring, at the
same time, that not being able, any longer to live happily or safely under the
cruel disposition of the British court, we had been driven to the necessity of
breaking off all connection with her; at the same time assuring all such courts
of our peaceable disposition towards them, and of our desire of entering into
trade with them. Such a memorial would produce more good effects to this
Continent, than if a ship were freighted with petitions to Britain.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
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<o:p></o:p></div>
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<o:p></o:p></div>
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Under our present denomination of British subjects we can
neither be received nor heard abroad: The custom of all courts is against us,
and will be so, until, by an independence, we take rank with other nations.<o:p></o:p></div>
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These proceedings may at first
appear strange and difficult; but, like all other steps which we have already
passed over, will in a little time become familiar and agreeable; and, until an
independence is declared, the continent will feel itself like a man who
continues putting off some unpleasant business from day to day, yet knows it
must be done, hates to set about it, wishes it over, and is continually haunted
with the thoughts of its necessity.<o:p></o:p></div>
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<br /></div>
<h1 style="margin-bottom: 22.1pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
APPENDIX<o:p></o:p></h1>
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SINCE the publication of the first edition of this
pamphlet, or rather, on the same day on which it came out, the king’s speech
made its appearance in this city.<o:p></o:p></div>
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Had the spirit of prophecy directed the birth of this
production, it could not have brought it forth, at a more seasonable juncture,
or a more necessary time. The bloody-mindedness of the one, show the necessity
of pursuing the doctrine of the other. Men read by way of revenge. And the
speech instead of terrifying, prepared a way for the manly principles of
independence.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
Ceremony, and even, silence, from
whatever motive they may arise, have a hurtful tendency, when they give the
least degree of countenance to base and wicked performances; wherefore, if this
maxim be admitted, it naturally follows, that the king’s speech, as being a
piece of finished villainy, deserved, and still deserves, a general execration
both by the congress and the people. Yet as the domestic tranquility of a
nation, depends greatly on the chastity of what may properly be called national
manners, it is often better, to pass some things over in silent disdain, than
to make use of such new methods of dislike, as might introduce the least
innovation, on that guardian of our peace and safety. And perhaps, it is
chiefly owing to this prudent delicacy, that the king’s speech, hath not before
now, suffered a public execution. The speech if it may be called one, is
nothing better than a wilful audacious libel against the truth, the common
good, and the existence of mankind; and is a formal and pompous method of
offering up human sacrifices to the pride of tyrants. But this general massacre
of mankind, is one of the privileges, and the certain consequences of kings; for
as nature knows them not, they know not her, and although they are beings of
our own creating, they know not us, and are become the gods of their creators.
The speech hath one good quality, which is, that it is not calculated to
deceive, neither can we, even if we would, be deceived by it. Brutality and
tyranny appear on the face of it. It leaves us at no loss: And every line
convinces, even in the moment of reading, that He, who hunts the woods for
prey, the naked and untutored Indian, is less a savage than the king of
Britain. Sir John Dalrymple, the putative father of a whining jesuitical piece,
fallaciously called, The address of the people of ENGLAND to the inhabitants of
America, hath, perhaps from a vain supposition, that the people here were to be
frightened at the pomp and description of a king, given, (though very unwisely
on his part) the real character of the present one: “But,” says this writer,
“if you are inclined to pay compliments to an administration, which we do not
complain of,” (meaning the Marquis of Rockingham’s at the repeal of the Stamp Act) “it is very
unfair in you to withhold them from that prince, by whose NOD ALONE they were
permitted to do anything.” This is toryism with a witness! Here is idolatry
even without a mask: And he who can calmly hear, and digest such doctrine, hath
forfeited his claim to rationality an apostate from the order of manhood; and
ought to be considered- as one, who hath, not only given up the proper dignity
of a man, but sunk himself beneath the rank of animals, and contemptibly crawl
through the world like a worm.</div>
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<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
However, it matters very little now, what the king of
England either says or does; he hath wickedly broken through every moral and
human obligation, trampled nature and conscience beneath his feet; and by a steady
and constitutional spirit of insolence and cruelty, procured for himself an
universal hatred. It is now the interest of America to provide for herself. She
hath already a large and young family, whom it is more her duty to take care
of, than to be granting away her property, to support a power who is become a
reproach to the names of men and Christians. Ye, whose office it is to watch
over the morals of a nation, of whatsoever sect or denomination ye are of, as
well as ye, who are more immediately the guardians of the public liberty, if ye
wish to preserve your native country uncontaminated by European corruption, ye
must in secret wish a separation But leaving the moral part to private
reflection, I shall chiefly confine my farther remarks to the following heads: </div>
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</div>
<ul>
<li>First. That it is the interest of America to be separated from Britain.</li>
<li>Secondly. Which is the easiest and most practicable plan,
reconciliation or independence? with some occasional remarks.</li>
</ul>
In support of the first, I could,
if I judged it proper, produce the opinion of some of the ablest and most
experienced men on this continent; and whose sentiments, on that head, are not
yet publicly known. It is in reality a self-evident position: For no nation in
a state of foreign dependance, limited in its commerce, and cramped and
fettered in its legislative powers, can ever arrive at any material eminence.
America doth not yet know what opulence is; and although the progress which she
hath made stands unparalleled in the history of other nations, it is but
childhood, compared with what she would be capable of arriving at, had she, as
she ought to have, the legislative powers in her own hands.<br />
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<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
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England is, at this time, proudly coveting what would do
her no good, were she to accomplish it; and the Continent hesitating on a
matter, which will be her final ruin if neglected.<o:p></o:p></div>
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It is the commerce and not the conquest of America, by
which England is to be benefited, and that would in a great measure continue,
were the countries as independent of each other as France and Spain; because in
many articles, neither can go to a better market. But it is the independence of
this country on Britain or any other which is now the main and only object
worthy of contention, and which, like all other truths discovered by necessity,
will appear clearer and stronger every day.<o:p></o:p></div>
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</div>
<ul>
<li>First. Because it will come to that one time or other.</li>
<li>Secondly. Because the longer it is delayed the harder it
will be to accomplish.</li>
</ul>
<o:p></o:p><br />
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<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
I have frequently amused myself both in public and private
companies, with silently remarking the spacious errors of those who speak
without reflecting. And among the many which I have heard, the following seems
the most general, viz., that had this rupture happened forty or fifty years
hence, instead of now, the Continent would have been more able to have shaken
off the dependance. To which I reply, that our military ability at this time,
arises from the experience gained in the last war, and which in forty or fifty
years time, would have been totally extinct. The Continent, would not, by that
time, have had a General, or even a military officer left; and we, or those who
may succeed us, would have been as ignorant of martial matters as the ancient
Indians: And this single position, closely attended to, will unanswerably prove,
that the present time is preferable to all others: The argument turns thus- at
the conclusion of the last war, we had experience, but wanted numbers; and
forty or fifty years hence, we should have numbers, without experience;
wherefore, the proper point of time, must be some particular point between the
two extremes, in which a sufficiency of the former remains, and a proper
increase of the latter is obtained: And that point of time is the present time.<o:p></o:p></div>
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The reader will pardon this digression, as it does not
properly come under the head I first set out with, and to which I again return
by the following position, viz.: Should affairs be patched up with Britain, and
she to remain the governing and sovereign power of America, (which as matters
are now circumstanced, is giving up the point entirely) we shall deprive
ourselves of the very means of sinking the debt we have or may contract. The
value of the back lands which some of the provinces are clandestinely deprived
of, by the unjust extension of the limits of Canada, valued only at five pounds
sterling per hundred acres, amount to upwards of twentyfive millions,
Pennsylvania currency; and the quit-rents at one penny sterling per acre, to
two millions yearly.<o:p></o:p></div>
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It is by the sale of those lands that the debt may be sunk,
without burden to any, and the quit-rent reserved thereon, will always lessen,
and in time, will wholly support the yearly expense of government. It matters
not how long the debt is in paying, so that the lands when sold be applied to
the discharge of it, and for the execution of which, the Congress for the time
being, will be the continental trustees.<o:p></o:p></div>
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I proceed now to the second head, viz. Which is the
earliest and most practicable plan, reconciliation or independence? with some
occasional remarks.<o:p></o:p></div>
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He who takes nature for his guide is not easily beaten out
of his argument, and on that ground, I answer generally- That INDEPENDENCE
being a SINGLE SIMPLE LINE, contained within ourselves; and reconciliation, a
matter exceedingly perplexed and complicated, and in which, a treacherous
capricious court is to interfere, gives the answer without a doubt.<o:p></o:p></div>
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The present state of America is truly alarming to every man
who is capable of reflection. Without law, without government, without any
other mode of power than what is founded on, and granted by courtesy. Held
together by an unexampled concurrence of sentiment, which is nevertheless
subject to change, and which every secret enemy is endeavoring to dissolve. Our
present condition, is, legislation without law; wisdom without a plan; a
constitution without a name; and, what is strangely astonishing, perfect
Independence contending for dependance. The instance is without a precedent;
the case never existed before; and who can tell what may be the event? The
property of no man is secure in the present unbraced system of things. The mind
of the multitude is left at random, and feeling no fixed object before them,
they pursue such as fancy or opinion starts.<o:p></o:p></div>
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Nothing is criminal; there is no such thing as treason;
wherefore, every one thinks himself at liberty to act as he pleases. The tories
dared not to have assembled offensively, had they known that their lives, by
that act were forfeited to the laws of the state. A line of distinction should
be drawn, between English soldiers taken in battle, and inhabitants of America
taken in arms. The first are prisoners, but the latter traitors. The one
forfeits his liberty the other his head.<o:p></o:p></div>
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Notwithstanding our wisdom, there is a visible feebleness
in some of our proceedings which gives encouragement to dissensions. The
Continental Belt is too loosely buckled. And if something is not done in time,
it will be too late to do any thing, and we shall fall into a state, in which, neither
reconciliation nor independence will be practicable. The king and his worthless
adherents are got at their old game of dividing the continent, and there are
not wanting among us printers, who will be busy spreading specious falsehoods.
The artful and hypocritical letter which appeared a few months ago in two of
the New York papers, and likewise in two others, is an evidence that there are
men who want either judgment or honesty.<o:p></o:p></div>
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It is easy getting into holes and corners and talking of
reconciliation: But do such men seriously consider, how difficult the task is,
and how dangerous it may prove, should the Continent divide thereon. Do they
take within their view, all the various orders of men whose situation and
circumstances, as well as their own, are to be considered therein. Do they put
themselves in the place of the sufferer whose all is already gone, and of the
soldier, who hath quitted all for the defence of his country. If their ill
judged moderation be suited to their own private situations only, regardless of
others, the event will convince them, that “they are reckoning without their
Host.” Put us, says some, on the footing we were in the year 1763: To which I
answer, the request is not now in the power of Britain to comply with, neither
will she propose it; but if it were, and even should be granted, I ask, as a
reasonable question, By what means is such a corrupt and faithless court to be
kept to its engagements? Another parliament, nay, even the present, may
hereafter repeal the obligation, on the pretence of its being violently
obtained, or unwisely granted; and in that case, Where is our redress? No going
to law with nations; cannon are the barristers of crowns; and the sword, not of
justice, but of war, decides the suit.<o:p></o:p></div>
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To be on the footing of 1763, it is not sufficient, that
the laws only be put on the same state, but, that our circumstances, likewise,
be put on the same state; our burnt and destroyed towns repaired or built up,
our private losses made good, our public debts (contracted for defence)
discharged; otherwise, we shall be millions worse than we were at that enviable
period. Such a request had it been complied with a year ago, would have won the
heart and soul of the continent- but now it is too late, “the Rubicon is
passed.” Besides the taking up arms, merely to enforce the repeal of a
pecuniary law, seems as unwarrantable by the divine law, and as repugnant to
human feelings, as the taking up arms to enforce obedience thereto. The object,
on either side, doth not justify the ways and means; for the lives of men are
too valuable to be cast away on such trifles. It is the violence which is done
and threatened to our persons; the destruction of our property by an armed
force; the invasion of our country by fire and sword, which conscientiously
qualifies the use of arms: And the instant, in which such a mode of defence
became necessary, all subjection to Britain ought to have ceased; and the
independency of America should have been considered, as dating its area from,
and published by, the first musket that was fired against her. This line is a
line of consistency; neither drawn by caprice, nor extended by ambition; but
produced by a chain of events, of which the colonies were not the authors.<o:p></o:p></div>
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I shall conclude these remarks, with the following timely
and well intended hints, We ought to reflect, that there are three different
ways by which an independency may hereafter be effected; and that one of those
three, will one day or other, be the fate of America, viz. By the legal voice
of the people in congress; by a military power; or by a mob: It may not always
happen that our soldiers are citizens, and the multitude a body of reasonable
men; virtue, as I have already remarked, is not hereditary, neither is it
perpetual. Should an independency be brought about by the first of those means,
we have every opportunity and every encouragement before us, to form the
noblest, purest constitution on the face of the earth. We have it in our power
to begin the world over again. A situation, similar to the present, hath not
happened since the days of Noah until now. The birthday of a new world is at
hand, and a race of men perhaps as numerous as all Europe contains, are to
receive their portion of freedom from the event of a few months. The reflection
is awful- and in this point of view, how trifling, how ridiculous, do the
little, paltry cavillings, of a few weak or interested men appear, when weighed
against the business of a world.<o:p></o:p></div>
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Should we neglect the present favorable and inviting
period, and an independence be hereafter effected by any other means, we must
charge the consequence to ourselves, or to those rather, whose narrow and
prejudiced souls, are habitually opposing the measure, without either inquiring
or reflecting. There are reasons to be given in support of Independence, which
men should rather privately think of, than be publicly told of. We ought not
now to be debating whether we shall be independent or not, but, anxious to
accomplish it on a firm, secure, and honorable basis, and uneasy rather that it
is not yet began upon. Every day convinces us of its necessity. Even the tories
(if such beings yet remain among us) should, of all men, be the most solicitous
to promote it; for, as the appointment of committees at first, protected them
from popular rage, so, a wise and well established form of government, will be
the only certain means of continuing it securely to them. Wherefore, if they
have not virtue enough to be Whigs, they ought to have prudence enough to wish
for independence.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
In short, independence is the only bond that can tie and
keep us together. We shall then see our object, and our ears will be legally
shut against the schemes of an intriguing, as well as a cruel enemy. We shall
then too, be on a proper footing, to treat with Britain; for there is reason to
conclude, that the pride of that court, will be less hurt by treating with the
American states for terms of peace, than with those, whom she denominates,
“rebellious subjects,” for terms of accommodation. It is our delaying it that
encourages her to hope for conquest, and our backwardness tends only to prolong
the war. As we have, without any good effect therefrom, withheld our trade to
obtain a redress of our grievances, let us now try the alternative, by
independently redressing them ourselves, and then offering to open the trade.
The mercantile and reasonable part of England will be still with us; because,
peace with trade, is preferable to war without it. And if this offer be not
accepted, other courts may be applied to.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
On these grounds I rest the
matter. And as no offer hath yet been made to refute the doctrine contained in
the former editions of this pamphlet, it is a negative proof, that either the
doctrine cannot be refuted, or, that the party in favor of it are too numerous
to be opposed. Wherefore, instead of gazing at each other with suspicious or
doubtful curiosity, let each of us, hold out to his neighbor the hearty hand of
friendship, and unite in drawing a line, which, like an act of oblivion, shall
bury in forgetfulness every former dissention. Let the names of Whig and Tory
be extinct; and let none other be heard among us, than those of a good citizen,
an open and resolute friend, and a virtuous supporter of the RIGHTS of MANKIND
and of the FREE AND INDEPENDENT STATES OF AMERICA.<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: -.25pt;">
<br /></div>
<h1 style="margin-bottom: 22.1pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
EPISTLE TO QUAKERS</h1>
<h1 style="margin-bottom: 22.1pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
<o:p></o:p></h1>
<div class="MsoNormal" style="margin-left: -.25pt;">
To the Representatives of the
Religious Society of the People called Quakers, or to so many of them as were
concerned in publishing a late piece, entitled “THE ANCIENT TESTIMONY and PRINCIPLES of the people called QUAKERS renewed with
respect to the KING and GOVERNMENT, and Touching the COMMOTIONS now prevailing
in these and other parts of AMERICA, addressed to the PEOPLE IN GENERAL.” THE
writer of this is one of those few, who never dishonors religion either by
ridiculing, or cavilling at any denomination whatsoever. To God, and not to
man, are all men accountable on the score of religion. Wherefore, this epistle
is not so properly addressed to you as a religious, but as a political body,
dabbling in matters, which the professed quietude of your Principles instruct
you not to meddle with.</div>
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<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
As you have, without a proper authority for so doing, put
yourselves in the place of the whole body of the Quakers, so, the writer of
this, in order to be on an equal rank with yourselves, is under the necessity,
of putting himself in the place of all those who approve the very writings and
principles, against which your testimony is directed: And he hath chosen their
singular situation, in order that you might discover in him, that presumption
of character which you cannot see in yourselves. For neither he nor you have
any claim or title to Political Representation.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
When men have departed from the right way, it is no wonder
that they stumble and fall. And it is evident from the manner in which ye have
managed your testimony, that politics, (as a religious body of men) is not your
proper walk; for however well adapted it might appear to you, it is,
nevertheless, a jumble of good and bad put unwisely together, and the
conclusion drawn therefrom, both unnatural and unjust.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 5.65pt; margin-left: -.25pt; margin-right: 0in; margin-top: 0in;">
The two first pages, (and the whole doth not make four) we
give you credit for, and expect the same civility from you, because the love
and desire of peace is not confined to Quakerism, it is the natural, as well as
the religious wish of all denominations of men. And on this ground, as men
laboring to establish an Independent Constitution of our own, do we exceed all
others in our hope, end, and aim. Our plan is peace for ever. We are tired of
contention with Britain, and can see no real end to it but in a final
separation. We act consistently, because for the sake of introducing an endless
and uninterrupted peace, do we bear the evils and burdens of the present day.
We are endeavoring, and will steadily continue to endeavor, to separate and
dissolve a connection which hath already filled our land with blood; and which,
while the name of it remains, will be the fatal cause of future mischiefs to
both countries.<o:p></o:p></div>
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We fight neither for revenge nor conquest; neither from
pride nor passion; we are not insulting the world with our fleets and armies,
nor ravaging the globe for plunder. Beneath the shade of our own vines are we
attacked; in our own houses, and on our own lands, is the violence committed
against us. We view our enemies in the characters of highwaymen and
housebreakers, and having no defence for ourselves in the civil law; are
obliged to punish them by the military one, and apply the sword, in the very
case, where you have before now, applied the halter.<o:p></o:p></div>
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Perhaps we feel for the ruined and insulted sufferers in
all and every part of the continent, and with a degree of tenderness which hath
not yet made its way into some of your bosoms. But be ye sure that ye mistake
not the cause and ground of your Testimony. Call not coldness of soul,
religion; nor put the bigot in the place of the Christian.<o:p></o:p></div>
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O ye partial ministers of your own acknowledged principles!
If the bearing arms be sinful, the first going to war must be more so, by all
the difference between wilful attack and unavoidable defence.<o:p></o:p></div>
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Wherefore, if ye really preach
from conscience, and mean not to make a political hobby-horse of your religion,
convince the world thereof, by proclaiming your doctrine to our enemies, for
they likewise bear ARMS. Give us proof of your sincerity by publishing it at
St. James’s, to the commanders in chief at Boston, to the admirals and captains
who are practically ravaging our coasts, and to all the murdering miscreants
who are acting in authority under HIM whom ye profess to serve. Had ye the honest
soul of Barclay3 ye would preach repentance to your king; Ye would tell the
royal tyrant of his sins, and warn him of eternal ruin. Ye would not spend your
partial invectives against the injured and the insulted only, but like faithful
ministers, would cry aloud and spare none. Say not that ye are persecuted,
neither endeavor to make us the authors of that reproach, which, ye are
bringing upon yourselves; for we testify unto all men, that we do not complain
against you because ye are Quakers, but because ye pretend to be and are NOT
Quakers.<o:p></o:p></div>
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Alas! it seems by the particular tendency of some part of
your Testimony, and other parts of your conduct, as if all sin was reduced to,
and comprehended in the act of bearing arms, and that by the people only. Ye
appear to us, to have mistaken party for conscience, because the general tenor
of your actions wants uniformity: And it is exceedingly difficult to us to give
credit to many of your pretended scruples; because we see them made by the same
men, who, in the very instant that they are exclaiming against the mammon of
this world, are neverthe3 “Thou hast tasted of prosperity and adversity; thou
knowest what it is to be banished thy native country, to be overruled as well
as to rule, and set upon the throne; and being oppressed thou hast reason to
know now hateful the oppressor is both to God and man. If after all these
warnings and advertisements, thou dost not turn unto the Lord with all thy
heart, but forget him who remembered thee in thy distress, and give up thyself
to follow lust and vanity, surely great will be thy condemnation. Against which
snare, as well as the temptation of those who may or do feed thee, and prompt
thee to evil, the most excellent and prevalent remedy will be, to apply thyself
to that light of Christ which shineth in thy conscience and which neither can,
nor will flatter thee, nor suffer thee to be at ease in thy sins.”- Barclay’s
Address to Charles II.<o:p></o:p></div>
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less, hunting after it with a step as steady as Time, and
an appetite as keen as Death.<o:p></o:p></div>
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The quotation which ye have made from Proverbs, in the
third page of your testimony, that, “when a man’s ways please the Lord, he
maketh even his enemies to be at peace with him;” is very unwisely chosen on
your part; because it amounts to a proof, that the king’s ways (whom ye are so
desirous of supporting) do not please the Lord, otherwise, his reign would be
in peace. I now proceed to the latter part of your testimony, and that, for
which all the foregoing seems only an introduction, viz:<o:p></o:p></div>
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“It hath ever been our judgment and principle, since we
were called to profess the light of Christ Jesus, manifested in our consciences
unto this day, that the setting up and putting down kings and governments, is
God’s peculiar prerogative; for causes best known to himself: And that it is
not our business to have any hand or contrivance therein; nor to be busy-bodies
above our station, much less to plot and contrive the ruin, or overturn any of
them, but to pray for the king, and safety of our nation, and good of all men:
that we may live a peaceable and quiet life, in all goodliness and honesty;
under the government which God is pleased to set over us.” If these are really
your principles why do ye not abide by them? Why do ye not leave that, which ye
call God’s work, to be managed by himself? These very principles instruct you
to wait with patience and humility, for the event of all public measures, and
to receive that event as the divine will towards you. Wherefore, what occasion
is there for your political Testimony if you fully believe what it contains?
And the very publishing it proves, that either, ye do not believe what ye
profess, or have not virtue enough to practice what ye believe.<o:p></o:p></div>
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The principles of Quakerism have a direct tendency to make
a man the quiet and inoffensive subject of any, and every government which is
set over him. And if the setting up and putting down of kings and governments
is God’s peculiar prerogative, he most certainly will not be robbed thereof by
us; wherefore, the principle itself leads you to approve of every thing, which
ever happened, or may happen to kings as being his work. Oliver Cromwell thanks
you. Charles, then, died not by the hands of man; and should the present proud
imitator of him, come to the same untimely end, the writers and publishers of
the Testimony, are bound by the doctrine it contains, to applaud the fact.
Kings are not taken away by miracles, neither are changes in governments
brought about by any other means than such as are common and human; and such as
we are now using. Even the dispersing of the Jews, though foretold by our
Savior, was effected by arms. Wherefore, as ye refuse to be the means on one
side, ye ought not to be meddlers on the other; but to wait the issue in
silence; and unless you can produce divine authority, to prove, that the
Almighty who hath created and placed this new world, at the greatest distance
it could possibly stand, east and west, from every part of the old, doth,
nevertheless, disapprove of its being independent of the corrupt and abandoned
court of Britain; unless I say, ye can show this, how can ye, on the ground of
your principles, justify the exciting and stirring up of the people “firmly to
unite in the abhorrence of all such writings, and measures, as evidence a desire
and design to break off the happy connection we have hitherto enjoyed, with the
kingdom of Great Britain, and our just and necessary subordination to the king,
and those who are lawfully placed in authority under him.” What a slap in the
face is here! the men, who, in the very paragraph before, have quietly and
passively resigned up the ordering, altering, and disposal of kings and
governments, into the hands of God, are now recalling their principles, and
putting in for a share of the business. Is it possible, that the conclusion,
which is here justly quoted, can any ways follow from the doctrine laid down?
The inconsistency is too glaring not to be seen; the absurdity too great not to
be laughed at; and such as could only have been made by those, whose understandings
were darkened by the narrow and crabby spirit of a despairing political party;
for ye are not to be considered as the whole body of the Quakers but only as a
factional and fractional part thereof.<o:p></o:p></div>
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Here ends the examination of your testimony; (which I call
upon no man to abhor, as ye have done, but only to read and judge of fairly;)
to which I subjoin the following remark; “That the setting up and putting down
of kings,” most certainly mean, the making him a king, who is yet not so, and
the making him no king who is already one. And pray what hath this to do in the
present case? We neither mean to set up nor to put down, neither to make nor to
unmake, but to have nothing to do with them. Wherefore your testimony in
whatever light it is viewed serves only to dishonor your judgment, and for many
other reasons had better have been let alone than published.<o:p></o:p></div>
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First. Because it tends to the decrease and reproach of
religion whatever, and is of the utmost danger to society, to make it a party
in political disputes.<o:p></o:p></div>
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Secondly. Because it exhibits a body of men, numbers of
whom disavow the publishing political testimonies, as being concerned therein
and approvers thereof.<o:p></o:p></div>
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Thirdly. Because it hath a tendency to undo that
continental harmony and friendship which yourselves by your late liberal and
charitable donations hath lent a hand to establish; and the preservation of
which, is of the utmost consequence to us all.<o:p></o:p></div>
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And here, without anger or resentment I bid you farewell.
Sincerely wishing, that as men and Christians, ye may always fully and
uninterruptedly enjoy every civil and religious right; and be, in your turn,
the means of securing it to others; but that the example which ye have unwisely
set, of mingling religion with politics, may be disavowed and reprobated by
every inhabitant of America.<o:p></o:p></div>
<br />
<h1 style="margin-left: 72.5pt;">
THE END<o:p></o:p></h1>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-4681718403652529962015-11-28T22:00:00.000-08:002015-11-28T22:18:26.126-08:00The USA was not Founded on Christianity: Post #1<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><span style="margin-left: auto; margin-right: auto;"><a href="https://archive.org/details/commonsense00painrich" target="_blank"><img border="0" height="400" src="http://2.bp.blogspot.com/-BgUyZv0fnUw/VlqEvYPjOzI/AAAAAAAAeRw/7u305welXCY/s400/lg_commonSense.jpg" width="277" /></a></span></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://archive.org/details/commonsense00painrich" target="_blank">Click on Image to Read or Download the Pamphlet</a></td></tr>
</tbody></table>
<span style="font-family: "verdana" , sans-serif;">I intend to prove through a series of posts that our Founding Fathers did not establish this Country as a Nation based upon the Christian Faith. </span><br />
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<span style="font-family: "verdana" , sans-serif;">Therefore, let us start from the beginning of the revolution. <b>Common Sense</b> was a pamphlet written by Thomas Paine in 1775–76 that inspired the citizens of the Thirteen Colonies to declare and fight for independence from Great Britain in the summer of 1776.</span><br />
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<span style="font-family: "verdana" , sans-serif;">The pamphlet explained the advantages of and the need for immediate independence in a clear and simple language. It was published anonymously on January 10, 1776, at the beginning of the American Revolution, and became an immediate sensation. It was sold and distributed widely and read aloud at taverns and meeting places.</span><br />
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<span style="font-family: "verdana" , sans-serif;">General George Washington had it read to all his troops, which at the time were surrounding the British army in Boston. In proportion to the population of the colonies at that time it was at approximately 2.5 million and it had the largest sale and circulation of any book published in American history. As of 2006, it still remains the all-time best selling American title.</span><br />
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<a href="http://2.bp.blogspot.com/-9sQj746nI38/VlqFyDl8tGI/AAAAAAAAeR4/WUkgOchDgjk/s1600/Paine-Thomas-portrait-engraving-NYPL.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://2.bp.blogspot.com/-9sQj746nI38/VlqFyDl8tGI/AAAAAAAAeR4/WUkgOchDgjk/s320/Paine-Thomas-portrait-engraving-NYPL.jpg" width="236" /></a></div>
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<span style="font-family: "verdana" , sans-serif;">Thomas Paine began writing <b>Common Sense</b> in late 1775 under the working title of Plain Truth. With Benjamin Rush, who helped him edit and publish it and suggested the final title, Paine developed his ideas into a forty-eight page pamphlet, which he did anonymously because of its treasonable content. Rush recommended the printer Robert Bell, promising Paine that, where other printers might say no because of the content of the pamphlet, Bell would not hesitate nor delay its printing. Paine and Bell eventually had a falling out, but Bell still felt strongly about printing a second edition. Bell added the phrase "Written by an Englishman" to his second edition without Paine's permission. Paine had stressed that it was "<i>the Doctrine, not the man</i>" that was important. Paine wanted to remain anonymous for as long as possible and felt that even such a general phrase as Bell's addition would take attention away from the ideas in his pamphlet.</span><br />
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<span style="font-family: "verdana" , sans-serif;">Thomas Paine (1737 – 1809) was an English-American political activist, philosopher, political theorist and revolutionary; as well as, one of the Founding Fathers of the United States, he authored the two most influential pamphlets at the start of the American Revolution. </span><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://archive.org/details/rightsofman00painiala" target="_blank"><img border="0" height="320" src="http://3.bp.blogspot.com/-cKnkZD1u8as/VlqLmVdnoHI/AAAAAAAAeSI/8nVSQLb21FI/s320/rights1.jpg" style="margin-left: auto; margin-right: auto;" width="199" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://archive.org/details/rightsofman00painiala" target="_blank">Click on Image to read or download the Pamphlet</a></td></tr>
</tbody></table>
<span style="font-family: "verdana" , sans-serif;">Paine eventually moved to France for most of the 1790's and became deeply involved in the French Revolution. He also wrote </span><b style="font-family: Verdana, sans-serif;">Rights of Man</b><span style="font-family: "verdana" , sans-serif;"> in 1791, which in part was a defense of the French Revolution against its critics. His attacks on the British writer Edmund Burke led to a trial in Britain and conviction in absentia in 1792 for the crime of seditious libel. In 1792, despite not being able to speak French, he was elected to the French National Convention. The Girondists regarded him as an ally. Consequently, the Montagnards, especially Robespierre, regarded him as an enemy.</span><br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><span style="margin-left: auto; margin-right: auto;"><a href="https://archive.org/details/ageofreason00painiala" target="_blank"><img border="0" height="320" src="http://1.bp.blogspot.com/-8wvO1Xmjm4Y/VlqL6kSE49I/AAAAAAAAeSM/hp6o51Grv3E/s320/The-Age-of-Reason-by-Thomas-Paine.jpg" width="188" /></a></span></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="https://archive.org/details/ageofreason00painiala" target="_blank">Click on Image to read or download the Pamphlet</a></td></tr>
</tbody></table>
<span style="font-family: "verdana" , sans-serif;">In December 1793, he was arrested and imprisoned in Paris, then released in 1794. He became notorious because of his pamphlet </span><b style="font-family: Verdana, sans-serif;">The Age of Reason</b><span style="font-family: "verdana" , sans-serif;">, in which he advocated </span><i style="font-family: Verdana, sans-serif;">deism</i><span style="font-family: "verdana" , sans-serif;">, and promoted reason and free thought, and argued against institutionalized religion in general and Christian doctrine in particular. He also published the pamphlet </span><b style="font-family: Verdana, sans-serif;">Agrarian Justice</b><span style="font-family: "verdana" , sans-serif;">, discussing the origins of property, and introduced the concept of a guaranteed minimum income. In 1802, he returned to the U.S. where he died on June 8, 1809. Only six people attended his funeral as he had been ostracized for his ridicule of Christianity.</span><br />
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<span style="font-family: "verdana" , sans-serif;">Thomas Paine has a claim to the title <i>The Father of the American Revolution.</i> It rests on his pamphlets, especially <b>Common Sense</b>, which crystallized sentiment for independence in 1776. In all about 500,000 copies total including unauthorized editions were sold during the course of the Revolution.</span><br />
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<span style="font-family: "verdana" , sans-serif;">Paine died at the age of 72, at 59 Grove Street in Greenwich Village, New York City. Although the original building is no longer there, the present building has a plaque noting that Paine died at this location.</span><br />
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<span style="font-family: "verdana" , sans-serif;"></span><br />
<span style="font-family: "verdana" , sans-serif;">After his death, Paine's body was brought to New Rochelle, but the Quakers would not allow it to be buried in their grave-yard as per his last will, so his remains were buried under a walnut tree on his farm. </span><br />
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<span style="font-family: "verdana" , sans-serif;">So, as we have read, Thomas Paine was in no way a Christian, and he is known as the Father of the American Revolution. It might be argued that this country was, in its current Euro-Centric Post Indigenous Form, begun by Christians escaping religious persecution in England who set out to systematically attack and destroy the homelands of the Indigenous Nations of North America and steal their land. But that will be subject to another post. </span><br />
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<span style="font-family: "verdana" , sans-serif;">More to come.</span>Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-70117333968673012002015-11-28T20:09:00.003-08:002015-11-28T20:09:43.238-08:00Why it Might be time to Bring Back The Fairness Doctrine<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-DycdWkedhb8/Vlp2N9yXSxI/AAAAAAAAeRQ/BUdkK5n87fU/s1600/picture1sdvcwsc.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="293" src="http://2.bp.blogspot.com/-DycdWkedhb8/Vlp2N9yXSxI/AAAAAAAAeRQ/BUdkK5n87fU/s400/picture1sdvcwsc.png" width="400" /></a></div>
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<span style="font-family: "verdana" , sans-serif;">Fox News (An Entertainment Channel) claims that it has "Fair and Balanced" Reporting. I may be in the minority here but I feel they and the other networks are also not interested in News, they are interested in Entertainment or have a slanted agenda and are lobbying from one camp or the other. So let us look at what it was in reality, not all the hype and stigma that these large corporate giants tell us it is.</span><br />
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<a href="http://4.bp.blogspot.com/-N5xqXINznak/Vlp2F2T0zBI/AAAAAAAAeRI/KF97QWFTi2M/s1600/FairBalanced.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-N5xqXINznak/Vlp2F2T0zBI/AAAAAAAAeRI/KF97QWFTi2M/s1600/FairBalanced.jpg" /></a></div>
<span style="font-family: "verdana" , sans-serif;"><br /><br />The Fairness Doctrine was a policy of the United States Federal Communications Commission (FCC), introduced in 1949, that required the holders of broadcast licenses to both present controversial issues of public importance and to do so in a manner that was—in the Commission's view—honest, equitable, and balanced. The FCC eliminated the Doctrine in 1987, and in August 2011 the FCC formally removed the language that implemented the Doctrine.</span><br />
<span style="font-family: "verdana" , sans-serif;">The Fairness Doctrine had two basic elements: It required broadcasters to devote some of their airtime to discussing controversial matters of public interest, and to air contrasting views regarding those matters. Stations were given wide latitude as to how to provide contrasting views: It could be done through news segments, public affairs shows, or editorials. The doctrine did not require equal time for opposing views but required that contrasting viewpoints be presented. The demise of this FCC rule has been considered as a contributing factor for the rising level of party polarization in the United States.</span><br />
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<tr><td style="text-align: center;"><a href="http://3.bp.blogspot.com/-w4ez6md4r5Y/Vlp2jW79JEI/AAAAAAAAeRY/_KaPKfIZdeU/s1600/Murrow1.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="225" src="http://3.bp.blogspot.com/-w4ez6md4r5Y/Vlp2jW79JEI/AAAAAAAAeRY/_KaPKfIZdeU/s320/Murrow1.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Edward R. Murrow who fought the tyranny of Sen. Joseph McCarthy</td></tr>
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<span style="font-family: "verdana" , sans-serif;">The main agenda for the doctrine was to ensure that viewers were exposed to a diversity of viewpoints. In 1969 the United States Supreme Court upheld the FCC's general right to enforce the Fairness Doctrine where channels were limited. But the courts did not rule that the FCC was obliged to do so. The courts reasoned that the scarcity of the broadcast spectrum, which limited the opportunity for access to the airwaves, created a need for the Doctrine. However, the proliferation of cable television, multiple channels within cable, public-access channels, and the Internet have eroded this argument, since there are plenty of places for ordinary individuals to make public comments on controversial issues at low or no cost at all.</span><br />
<span style="font-family: "verdana" , sans-serif;">The Fairness Doctrine should not be confused with the Equal Time rule. The Fairness Doctrine deals with discussion of controversial issues, while the Equal Time rule deals only with political candidates.</span><br />
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<a href="http://3.bp.blogspot.com/-XVheN6rGz38/Vlp2afoFPeI/AAAAAAAAeRU/DiFPgALie9I/s1600/FAIRNESS-DOCTRINE.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="238" src="http://3.bp.blogspot.com/-XVheN6rGz38/Vlp2afoFPeI/AAAAAAAAeRU/DiFPgALie9I/s320/FAIRNESS-DOCTRINE.png" width="320" /></a></div>
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<span style="font-family: "verdana" , sans-serif;">In 1985, under FCC Chairman Mark S. Fowler, a communications attorney who had served on Ronald Reagan's presidential campaign staff in 1976 and 1980, the FCC released a report stating that the doctrine hurt the public interest and violated free speech rights guaranteed by the First Amendment.</span><br />
<span style="font-family: "verdana" , sans-serif;">In August 1987, under FCC Chairman Dennis R. Patrick, the FCC abolished the doctrine by a 4-0 vote, in the Syracuse Peace Council decision, which was upheld by a panel of the Appeals Court for the D.C. Circuit in February 1989, though the Court stated in their decision that they made "that determination without reaching the constitutional issue." The FCC suggested in Syracuse Peace Council that because of the many media voices in the marketplace, the doctrine be deemed unconstitutional, stating that:</span><br />
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<blockquote class="tr_bq">
<span style="font-family: "verdana" , sans-serif;">“ The intrusion by government into the content of programming occasioned by the enforcement of [the Fairness Doctrine] restricts the journalistic freedom of broadcasters ... [and] actually inhibits the presentation of controversial issues of public importance to the detriment of the public and the degradation of the editorial prerogative of broadcast journalists. ”</span></blockquote>
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<span style="font-family: "verdana" , sans-serif;">At the 4-0 vote, Chairman Patrick said,</span><br />
<blockquote class="tr_bq">
<span style="font-family: "verdana" , sans-serif;">“ We seek to extend to the electronic press the same First Amendment guarantees that the print media have enjoyed since our country's inception. ”</span><span style="font-family: "verdana" , sans-serif;">The FCC vote was opposed by members of Congress who said the FCC had tried to "flout the will of Congress" and the decision was "wrongheaded, misguided and illogical.".</span></blockquote>
<span style="font-family: "verdana" , sans-serif;">The decision drew political fire and tangling, where cooperation with Congress was at issue. In June 1987, Congress attempted to preempt the FCC decision and codify the Fairness Doctrine, but the legislation was vetoed by President Ronald Reagan. Another attempt to revive the doctrine in 1991 was stopped when President George H.W. Bush threatened another veto.</span><br />
<span style="font-family: "verdana" , sans-serif;">Fowler said in February 2009 that his work toward revoking the Fairness Doctrine under the Reagan Administration had been a matter of principle (his belief that the Doctrine impinged upon the First Amendment), not partisanship. Fowler described the White House staff raising concerns, at a time before the prominence of conservative talk radio and during the preeminence of the Big Three television networks and PBS in political discourse, that repealing the policy would be politically unwise. He described the staff's position as saying to Reagan:</span><br />
<blockquote class="tr_bq">
<span style="font-family: "verdana" , sans-serif;">“ The only thing that really protects you from the savageness of the three networks—every day they would savage Ronald Reagan—is the Fairness Doctrine, and Fowler is proposing to repeal it! ”</span></blockquote>
<span style="font-family: "verdana" , sans-serif;">Instead, Reagan supported the effort and later vetoed the Democratic-controlled Congress's effort to make the doctrine law.</span><br />
<span style="font-family: "verdana" , sans-serif;"><br /></span>
<span style="font-family: "verdana" , sans-serif;"><b><i>Education is power so I will leave it up to you to decide, it would be a rocky road to climb but as a unified whole we can achieve amazing things.</i></b></span><br />
<span style="font-family: "verdana" , sans-serif;"><b><i><br /></i></b></span>
<span style="font-family: "verdana" , sans-serif;"><b><i>Wonji Dharma</i></b></span><br />
<span style="font-family: "verdana" , sans-serif;"><br /></span>
<iframe allowfullscreen="" frameborder="0" height="375" mozallowfullscreen="" src="https://player.vimeo.com/video/39708969" webkitallowfullscreen="" width="500"></iframe> <br />
<a href="https://vimeo.com/39708969">TIME ZONE "World Destruction" (12" Mix)</a> from <a href="https://vimeo.com/user6662658">Videodrome Discothèque Vault II</a> on <a href="https://vimeo.com/">Vimeo</a>.Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-63640693492667268002015-09-03T15:11:00.002-07:002015-09-03T15:11:25.256-07:001984 ~ A Prophecy that was Twenty Years too early<div class="MsoNormal">
<span style="font-family: Verdana, sans-serif;"><b>1984 ~ A Prophecy that was Twenty Years too early and was based on Communism, when it actually appeared in Capitalism Instead! I haven't written much commentary because I think this piece speaks for itself. Also, this theme has a common thread through out history. </b></span><o:p></o:p></div>
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<b style="font-family: Verdana, sans-serif;">'Those who cannot remember the past are condemned to repeat it.'</b></div>
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<span style="font-family: Verdana, sans-serif;"><i>The quote is most likely due to George Santayana</i></span></div>
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<a href="http://4.bp.blogspot.com/-IoelXCNACqc/VejC6nhXSyI/AAAAAAAAeCs/ieiyek-nDI0/s1600/George-Orwell-and-1984-Quotation.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://4.bp.blogspot.com/-IoelXCNACqc/VejC6nhXSyI/AAAAAAAAeCs/ieiyek-nDI0/s320/George-Orwell-and-1984-Quotation.jpg" width="274" /></a></div>
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<span style="font-family: Verdana, sans-serif;"><b>From the book 1984 by George Orwell</b></span></div>
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<span style="font-family: Verdana, sans-serif;"><b>Chapter 7</b></span></div>
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<span style="font-family: Verdana, sans-serif;"><b>‘If there is hope,’ wrote Winston, ‘it lies in the proles.’</b></span></div>
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<span style="font-family: Verdana, sans-serif;"><i>(<b>Note</b>: proles (collective noun) refers to the working class of Oceania (i.e. the proletariat). Oceania's society is divided into three distinct classes: Inner Party, Outer Party and proles (with their own upper, middle and lower classes).)</i></span></div>
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<span style="font-family: Verdana, sans-serif;">If there was hope, it MUST lie in the proles, because only there in those swarming disregarded masses, 85 per cent of the population of Oceania, could the force to destroy the Party ever be generated. The Party could not be overthrown from within. Its enemies, if it had any enemies, had no way of coming together or even of identifying one another. Even if the legendary Brotherhood existed, as just possibly it might, it was inconceivable that its members could ever assemble in larger numbers than twos and threes. Rebellion meant a look in the eyes, an inflexion of the voice, at the most, an occasional whispered word. But the proles, if only they could somehow become conscious of their own strength, they would have no need to conspire. They needed only to rise up and shake themselves like a horse shaking off flies. If they chose they could blow the Party to pieces tomorrow morning. Surely sooner or later it must occur to them to do it? And yet ——!</span></div>
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<span style="font-family: Verdana, sans-serif;">He remembered how once he had been walking down a crowded street when a tremendous shout of hundreds of voices women’s voices — had burst from a side-street a little way ahead. It was a great formidable cry of anger and despair, a deep, loud ‘Oh-o-o-o-oh!’ that went humming on like the reverberation of a bell. His heart had leapt. It’s started! he had thought. A riot! The proles are breaking loose at last! When he had reached the spot it was to see a mob of two or three hundred women crowding round the stalls of a street market, with faces as tragic as though they had been the doomed passengers on a sinking ship. But at this moment the general despair broke down into a multitude of individual quarrels. It appeared that one of the stalls had been selling tin saucepans. They were wretched, flimsy things, but cooking-pots of any kind were always difficult to get. Now the supply had unexpectedly given out. The successful women, bumped and jostled by the rest, were trying to make off with their saucepans while dozens of others clamored round the stall, accusing the stall-keeper of favoritism and of having more saucepans somewhere in reserve. There was a fresh outburst of yells. Two bloated women, one of them with her hair coming down, had got hold of the same saucepan and were trying to tear it out of one another’s hands. For a moment they were both tugging, and then the handle came off. Winston watched them disgustedly. And yet, just for a moment, what almost frightening power had sounded in that cry from only a few hundred throats! Why was it that they could never shout like that about anything that mattered?</span></div>
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<span style="font-family: Verdana, sans-serif;">He wrote:</span></div>
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<span style="font-family: Verdana, sans-serif;"><b>Until they become conscious they will never rebel, and until after they have rebelled they cannot become conscious.</b></span></div>
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<span style="font-family: Verdana, sans-serif;">That, he reflected, might almost have been a transcription from one of the Party textbooks. The Party claimed, of course, to have liberated the proles from bondage. Before the Revolution they had been hideously oppressed by the capitalists, they had been starved and flogged, women had been forced to work in the coal mines (women still did work in the coal mines, as a matter of fact), children had been sold into the factories at the age of six. But simultaneously, true to the Principles of <b>doublethink</b>, the Party taught that the proles were natural inferiors who must be kept in subjection, like animals, by the application of a few simple rules. In reality very little was known about the proles. It was not necessary to know much. So long as they continued to work and breed, their other activities were without importance. Left to themselves, like cattle turned loose upon the plains of Argentina, they had reverted to a style of life that appeared to be natural to them, a sort of ancestral pattern. </span></div>
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<span style="font-family: Verdana, sans-serif;"><b>They were born, they grew up in the gutters, they went to work at twelve, they passed through a brief blossoming-period of beauty and sexual desire, they married at twenty, they were middle-aged at thirty, they died, for the most part, at sixty. Heavy physical work, the care of home and children, petty quarrels with neighbors, films, football, beer, and above all, gambling, filled up the horizon of their minds. To keep them in control was not difficult. A few agents of the Thought Police moved always among them, spreading false rumors and marking down and eliminating the few individuals who were judged capable of becoming dangerous; but no attempt was made to indoctrinate them with the ideology of the Party. It was not desirable that the proles should have strong political feelings. All that was required of them was a primitive patriotism which could be appealed to whenever it was necessary to make them accept longer working-hours or shorter rations. And even when they became discontented, as they sometimes did, their discontent led nowhere, because being without general ideas, they could only focus it on petty specific grievances. The larger evils invariably escaped their notice.</b></span></blockquote>
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<span style="font-family: Verdana, sans-serif;">It was not desirable that the proles should have strong political feelings. All that was required of them was a primitive patriotism which could be appealed to whenever it was necessary to make them accept longer working-hours or shorter rations. And even when they became discontented, as they sometimes did, their discontent led nowhere, because being without general ideas, they could only focus it on petty specific grievances. The larger evils invariably escaped their notice. The great majority of proles did not even have telescreens in their homes. Even the civil police interfered with them very little. There was a vast amount of criminality in London, a whole world-within-a-world of thieves, bandits, prostitutes, drug-peddlers, and racketeers of every description; but since it all happened among the proles themselves, it was of no importance. In all questions of morals they were allowed to follow their ancestral code. The sexual puritanism of the Party was not imposed upon them. Promiscuity went unpunished, divorce was permitted. For that matter, even religious worship would have been permitted if the proles had shown any sign of needing or wanting it. They were beneath suspicion. As the Party slogan put it: ‘Proles and animals are free.’</span></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-46452453201659438602015-06-30T23:32:00.000-07:002015-06-30T23:32:24.999-07:00<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-xkWhbmQooRc/VZOHBmLwTQI/AAAAAAAAcIY/iDKNe80Q2Q8/s1600/the-dude-and-the-zen-master-5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="217" src="http://4.bp.blogspot.com/-xkWhbmQooRc/VZOHBmLwTQI/AAAAAAAAcIY/iDKNe80Q2Q8/s320/the-dude-and-the-zen-master-5.jpg" width="320" /></a></div>
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<span style="font-size: large;">one o’clock in
the morning,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">thunder
cracks open<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">this
studious pre-dawn.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">thirty-one years
of effort<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">and this
dance <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">still exists
between<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">our practice<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">and insight.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">seekers come<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">and try to
find meaning<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">where none
exists.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">students
want a degree<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">hoping they
will<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">no longer
suffer.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">understanding
cannot <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">help us
relate to this world,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">Kānhuà chán
is the path<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">of the
serious student.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">so what are
you doing<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">right now is
the question,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">the thunder
and lightening<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">illuminate
the sky.<o:p></o:p></span></div>
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<span style="font-size: large;">do we just
pause<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">and no
longer desire?<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">or do we
follow<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">a path where
we </span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">dress up and
act out</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">a script written by </span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">the mores of some </span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">long forgotten asian culture?</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">is our job to discover</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">our true voice</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">or to become a parrot</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">echoing the sayings of old!</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-size: large;">~ wonji dharma</span></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-2254383483912205002015-06-28T18:20:00.000-07:002015-06-28T18:25:50.559-07:00E. Truman Road<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-qB_Tihpuz90/VZCac0KmFUI/AAAAAAAAcEc/6lGgG7DDyuo/s1600/poolhallE15th.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="381" src="http://3.bp.blogspot.com/-qB_Tihpuz90/VZCac0KmFUI/AAAAAAAAcEc/6lGgG7DDyuo/s400/poolhallE15th.JPG" width="400" /></a></div>
<br />
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">up early</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">scampering out </span></div>
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<span style="font-family: Verdana, sans-serif; font-size: large;">for the retreat,</span></div>
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<span style="font-family: Verdana, sans-serif; font-size: large;">old friends </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">and current</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">drive along </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">e. truman road.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">echoes of a magnificent past</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">illuminated in the morning pale,</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">most of it is boarded up now</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">only scattered businesses remain.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">still the ghosts </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">of that time gone by</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">are singing in my brain.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">us humans </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">can only see is,</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">then and there </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">not within our grasp.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">and yet glimpses</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">of the honor and glory</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">that once was a proud </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif;"><span style="font-size: large;">and </span><span style="font-size: large;"><span style="line-height: 25.6800003051758px;">lively playground abound</span></span><span style="font-size: large;">.</span></span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">shades of Charlie Parker</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">his vibrato of </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">that long gone era</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">peeks through the crevices</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">to appear in dodging morning shadows.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">turning the corner </span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">at white ave.</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">it is time to begin</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">the days festivities’</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">and bid farewell</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">to these echoes</span></div>
<div style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: large;">of this forlorn past.</span></div>
<div>
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<a href="http://2.bp.blogspot.com/-_7LHFDm3ZMM/VZCa04H0Y3I/AAAAAAAAcEk/Tl1HVQtUw5Y/s1600/Apollo.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="260" src="http://2.bp.blogspot.com/-_7LHFDm3ZMM/VZCa04H0Y3I/AAAAAAAAcEk/Tl1HVQtUw5Y/s320/Apollo.JPG" width="320" /></a></div>
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Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-50410237624994336352015-03-28T15:25:00.001-07:002017-03-28T10:59:48.429-07:00A Board Carrying Monk<div style="text-align: center;">
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<span style="font-size: large;"><i>Zen Buddhist practices are not outward regulations for living, rather Zen Buddhist practices are inward forms of personal liberation.</i> ~ Wonji Dharma</span></div>
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<span style="font-size: large;">The true teaching always makes us feel uncomfortable, if it doesn't make us feel uncomfortable, it is not the true teaching. <i>(This is a slightly different wording, which I take all the blame for, of a quote from Shunryu Suzuki Roshi in <b>Zen Mind, Beginners Mind</b>.)</i> </span></div>
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<span style="font-size: large;"><i>“Objectively this teaching is simply the basic truth that everything changes. Dogen-zenji said, 'Teaching which does not sound as if it is forcing something on you is not true teaching.' The teaching itself is true, and in itself does not force anything upon us, but because of our human tendency we receive the teaching as if something was being forced on us. But whether we feel good or bad about it, this truth exists. If nothing exists, this truth does not exist. Buddhism exists because of each particular existence.</i></span></div>
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<span style="font-size: large;"><i>We should find perfect existence through imperfect existence. We should find perfection in imperfection. For us, complete perfection is not different from imperfection. The eternal exists because of non-eternal existence. In Buddhism it is a heretical view to expect something outside this world.”</i></span></div>
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Essentially, the things in life that don't make us feel comfortable are there to show us something, those things we can breeze by are the items we don't need to focus on. So, if we read a precept about stealing and we feel ambivalent about it then perhaps that isn't a problem in our lives, if we read it and start thinking well this doesn't apply to such and such or so and so, then perhaps we should examine it a bit deeper. </div>
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<span style="font-size: large;">Many of us come to Zen practice and believe we have found ‘the way’, we espouse it and sing songs of praise to ‘the way’ we have found. We go out and teach ‘the way’ to others thinking that we have it. I have heard it said this is like carrying a big plank of wood on our shoulder that prevents us from seeing the ‘other’ side of anything we are looking at. This was a common metaphor that first appeared in Chàn Buddhism around the late 6th or early 7th Century ACE and it is something I’d like to explore with you.<br /><br />We all become excited that we have discovered a path this is meaningful in our hearts, and because of the great transformation that we personally undergo, we start to believe we have the answer for the world. We become steadfast in our zeal and march headstrong into the lion’s den to confront whatever issue we believe we have tamed in our own lives. This lion’s den, which is made solely by our thinking, is of course the worldly phenomenon that is out of synch with our own view. Additionally, if we run headlong into our self-made lion’s lair, our demon lion along with the world will devour us quickly if we don’t learn to bend and adapt and to listen to others’ views. <br /><br />The lion is a metaphor we use in Zen to represent ‘an unmoving mind.’ This doesn’t mean a mind stuck in its own ideas, it means a mind that is open to what is occurring around it. There is a catch phrase we use about keeping our center and not chasing random ideas. “The dog runs after the bone, the lion claws and devours the thrower.” So, this is not a normal lion with insatiable appetite, it is only one who sits patiently awaiting the truth to show up, and when it does, even if the truth is in the form of a lamb, it welcomes this hapless animal into its den. On the other hand, if the incorrect should appear, it will be shredded and devoured. <br /><br />It is often taught that there is neither good nor bad in the world of the absolute, and yet good and bad do manifest in the relative world. When we begin to mistake the relative world for the absolute world we confuse ourselves and others around us, however, if we take the plank of ‘the way’ off our shoulder we may begin to realize that all of the ways are ‘the way.’ This is what we call ‘truth world.’ In the truth world we realize correct situation, correction function and correct relationship. We adapt constantly to a changing world, and we can truly believe that ‘it is all good.’ </span></div>
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<span style="font-size: large;">If others are acting in a way we do not like, it doesn’t mean to condemn them; however, we also have a commitment to doing no harm in this world if we are to consider ourselves followers of the Buddha. The great Korean Buddhist Monk Wonhyo taught about knowing when precepts were open and closed. This can be understood in the context of, sometimes doing no harm means causing disruption in the world around us. Mohandas Gandhi who was a proponent of Jain non-violence was quoted as saying, "Non-cooperation with evil is as much a duty as is cooperation with good. Anger is the enemy of non-violence and pride is a monster that swallows it up."</span></div>
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<span style="font-size: large;">The ideas of right and wrong and good and evil are seemingly a pit of vipers we don’t want to walk into. I love that Seung Sahn Dae Jong Sa usually avoided using the words good or bad, he mostly chose to say correct and incorrect when dealing with those types of situations. This is a subtle use of language and an important one. So we don’t weigh things on the scale of good and bad, we view it from whether an act is causing harm to something or someone. If we choose to oppose something in our lives we must weigh the options carefully and aspire to do no violence or to give rise to anger in our opposition. It is not a normal way of acting and with fortitude and diligence we can discover a loving heart doesn’t merely mean an inactive or passive one. </span></div>
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<span style="font-size: large;">The issue with espousing a single way of belief is that it becomes a totalitarian path, there is only one way to the mountain top and that just happens to be the one I follow. We sometimes refer to this in Zen as being stuck in the ‘absolute,’ The old masters called this ‘the stink of zen.’ The absolute actually refers to śūnyatā which is beyond words and speech, so by making ‘our way’ and offering it to the world as ‘the way’ we actually are offending the teachings of the Buddha. We want to do good in our lives, we aspire to be moral upright followers of the Buddha. So we form ideas about what to do and how to do, these constructs and ideas are what block us from our own Buddha Nature. </span></div>
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<span style="font-size: large;"> There is a kongàn in the Jingde Chuan Deng Lu, which was compiled by Jingak Hyesim, and this case speaks to this very point we are examining today.<br /><br /><b>Case 639. Mùzhōu’s Plank Carrier 睦州擔板</b><br /><br />“Chàn Master Mùzhōu Dàomíng called out to a monk, ‘Great Virtuoso!’ <br /><br />The monk turned his head and the master said, ‘You plank carrier.’ <br /><br />睦州喚僧云,“大德!”僧迴首. 師云,“擔板漢.”<br /><br />Soen Master Seolhwa’s Commentary: A board-carrier is this monk turning his head in response to the sound. This is plank-carrying. Even if he did not turn his head, he still could not escape being a plank-carrier.”<br /><br />擔板漢者, 這僧隨聲回首, 是擔板也. 直饒不回首, 亦未免擔板漢也.<br /><br /><i>Mùzhōu Dàomíng ([Ch:] 睦州道明) (780-877) Dharma Heir of Huángbò Xīyùn and dharma brother to Línjì Yìxuán.</i><br /><br />A different version of this gōng’àn can be found in the Jingde chuandeng lu: “When he (Mùzhōu) saw a lecturer monk, he would call his chief seat. If the (lecturer) monk responded, the master would say, ‘Narrow-minded fellow.’” Here, “narrow-minded” (dānbǎn擔板) can be more literally translated as “carrying a wooden board or plank on one’s shoulders,” which functions as a metaphor for someone who can only see in one direction, hence the translation “narrow-minded.”<br /><br />Some authors have translated dānbǎn as meaning blinkered; literally, “to shoulder a plank.” This is to say someone who is carrying this plank is to examine them as narrow. The board or plank carried on the shoulder obstructs one’s field of vision to the right or the left. <br /><br />Suzuki Roshi once gave a talk, <i>“When you sit, you are independent from various beings, and also you are related to various beings. When you have perfect composure in your practice, it means that you include everything. You are not just you. You are the whole world or the whole cosmos, and you are a Buddha.”<br /><br />“You may say that it is not possible to be ordinary and at the same time holy. When you think this way, your understanding is one-sided. We call someone who understands things from one side a tambancan, ‘someone who carries a board on his shoulder.’ Because you carry a big board on your shoulder, you cannot see the other side.”</i><br /><br />Cast away your planks, and boards my sisters and brothers and walk freely in this world unhindered by constructs and thoughts. Trust in the Buddha’s teaching and make sure that in your life it causes you and others no harm. If you must act, then do it with kindness and charity keeping ‘moment mind’ and adapting to the changing landscape around you. We are not perfect beings and sometimes we………? Keep close to your kesa, hold your huàtóu constantly, act in kindness, compassion and love.</span></div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com2tag:blogger.com,1999:blog-3814323669091455052.post-53989679821871999992015-03-23T20:57:00.002-07:002015-06-13T20:06:06.361-07:00A Day in the Life<div style="text-align: center;">
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<span style="font-size: large;">Today I posted some pictures of the virtual meetings that I have weekly with my personal students, I have 23 students who I meet with for a minimum of one hour each and every week, unless there is travel, illness or a retreat taking place. Many have questioned why I meet so long with students as this is not the ‘correct’ model for kōan practice that was brought to the West by the various teachers. I have been meeting with students for almost 14 years now and have only rarely participated in kōan interviews lasting only minutes. My second teacher, Zen Master Ji Bong had a reputation in the Kwan Um School of Zen as having a ‘professor style’ to his kongàn interviews.</span><br />
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<span style="font-size: large;">I also had the opportunity also to study with Zen Master Seung Sahn in the interview room as he would make an exception when staying in Los Angeles, at Dharma Zen Center, and host interviews even though he was technically retired at the time. He always greeted me quite excitedly by saying, <i>“Hello Great Abbot, how are you?”</i> Once I performed prostrations he would ask me to take a seat and then he asked me if I had any questions. In my experience he allowed me to ask anything I wanted, he didn’t always answer the way I was hoping, and he engaged these questions freely. His love and kindness this way was always overflowing in the room. When it came to kongàns he was always to the point and would laugh out loud if I failed to come up with a good response.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Zen Master Ji Bong was the same way, although we would often work on sutras, or perhaps Zen Center business if necessary, as well as kongàns during our sessions. They were never limited to 10 minutes or less, and sometimes if some other individual required additional time he gave it to them freely.</span><br />
<span style="font-size: large;"><br /></span>
<a href="http://3.bp.blogspot.com/-F_XhiNtdrto/VRDcTiOnLQI/AAAAAAAAZv0/RKmdAc0O2EQ/s1600/Teacher%2Bto%2BTeacher%2BJishou%2BWonji.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" height="200" src="https://3.bp.blogspot.com/-F_XhiNtdrto/VRDcTiOnLQI/AAAAAAAAZv0/RKmdAc0O2EQ/s1600/Teacher%2Bto%2BTeacher%2BJishou%2BWonji.jpg" width="164" /></span></a><br />
<span style="font-size: large;">I often wondered about the efficacy of the method I had experienced at Zen Centers outside of Kwan Um where students would run to the Teacher’s quarters and line up ringing a bell and then be asked to <i>‘present their kōan,'</i> and the bell would ring if the answer was incorrect. The interviews were always short and directed at kōans only.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">It occurred to me that in Monasteries in Asia when Teachers lived amongst their students, there was much more time for interaction. Some had said that it was because the monasteries in China were so large that it was necessary to have the encounter dialogues limited to a brief amount of time.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">So let us examine the facts. In <b>The Practice of Chinese Buddhism, 1900-1950 </b>(Harvard East Asian) Paperback – January 1, 1967 by Holmes Welch, Pages 3 – 4 he discusses in depth the size of the Monasteries in China.</span><br />
<span style="font-size: large;"><br /></span>
<a href="http://4.bp.blogspot.com/-nAiiqIvrIhs/VRDcUPS7sqI/AAAAAAAAZv8/UzQfPsC21Bg/s1600/Wonmin%2BWonji.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="200" src="https://4.bp.blogspot.com/-nAiiqIvrIhs/VRDcUPS7sqI/AAAAAAAAZv8/UzQfPsC21Bg/s1600/Wonmin%2BWonji.jpg" width="164" /></span></a><br />
<span style="font-size: large;"><i>“The distinction between clerical elite and proletariat is based on statistical evidence. About 1930 there were, as just mentioned, approximately 500,000 monks in China living in about 100,000 temples. Thus most temples were small, with an average of five monks each. These small temples or hereditary temples (tzu-sun miao), as they were called, differed in operation and purpose from the large The People of the Monastery public monasteries (shih-fang sung-lin), some of which had four or five hundred monks in permanent residence.</i></span><br />
<span style="font-size: large;"><i><br /></i></span>
<span style="font-size: large;"><i>I have collected more or less detailed information on about one hundred large public monasteries with an average of about 130 monks apiece. I would assume that there were twice as many again on which I do not have such information, but that in these others the average number of resident monks was 50-75. If this assumption is correct, then China in the Republican period had about three hundred large public monasteries, with 20,000 to 25,000 monks, or less than 5 percent of the sangha. As many as 95 percent were clerical proletariat living in hereditary temples.”</i></span><br />
<span style="font-size: large;"><br /></span>
<a href="http://1.bp.blogspot.com/-AWJQdjbeVNM/VRDcTRrnZVI/AAAAAAAAZvw/M4KCNVVPyDA/s1600/Charama%2BWonji.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-size: large;"><img border="0" height="200" src="https://1.bp.blogspot.com/-AWJQdjbeVNM/VRDcTRrnZVI/AAAAAAAAZvw/M4KCNVVPyDA/s1600/Charama%2BWonji.jpg" width="165" /></span></a><br />
<span style="font-size: large;">So, ninety five percent of the monks in China had lived in these “Hereditary Temples” and had a more open methodology to the practice. Fewer monks meant the more hats each person would wear.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">In looking for a chán document referring to the method employed in China for interviews I discovered, <b>The Origins of Buddhist Monastic Codes in China, An Annotated Translation, and Study of the Chànyuan qīngguī </b>by Venerable Yifa. <i>[Compiled in 1103 by the Chan Buddhist monk Changlu Zongze (? – 1107?), Chanyuan qinggui (Rules of Purity for the Chan Monastery) is regarded as the earliest Chan monastic code in existence.]</i> This translation, that is the closest thing to Báizhàng’s Original Chàn Code of Ethics, has this to say regarding the meeting of the Teacher with the monks in the monastery. </span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;"><i>“In some monasteries the entering monk and the abbot discuss the previous kōan, or they engage in conversation, or the monk asks for further instruction. Separate times are allocated for these three methods of inquiry. In other monasteries, any or all of the three methods are employed in one session.”</i></span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">Many people can find fault with Zen Master Ji Bong or myself for spending too much time with students and claim we aren't following the correct precedent. And perhaps given the state of practice at Monasteries in Taiwan, Korea and Japan when the first wave of teachers came West, this might be a fair assumption. </span><br />
<span style="font-size: large;"><br /></span>
<a href="http://3.bp.blogspot.com/-akDMqB71p88/VRDcTQ4xs5I/AAAAAAAAZv4/_zoFMhWZ-tI/s1600/Hyonjin%2BWonji.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" height="200" src="https://3.bp.blogspot.com/-akDMqB71p88/VRDcTQ4xs5I/AAAAAAAAZv4/_zoFMhWZ-tI/s1600/Hyonjin%2BWonji.jpg" width="169" /></span></a><br />
<span style="font-size: large;">Frankly, I am not concerned with what others do with their groups or centers, I only know that by spending time with students the way I do allows us to explore Buddhism in our lives and we come up with various ways of addressing the unique situations which exist in the various locations in the US and Mexico. We are, after all, a fledgling order trying to find a way into the hearts of North Americans.</span><br />
<span style="font-size: large;"><br /></span>
<span style="font-size: large;">This might not be the way others approach it, and by writing this I am not degrading anyone or any methodology, I am merely presenting an alternative that seems to work quite well in the 21st Century.</span><br />
<br />
<span style="font-size: large;">May all beings be liberated.</span>
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<br />
Hello, and what an auspicious event we all just had the privilege of claiming witness to. I was overjoyed when I heard the news that these two Bodhisattvas were dedicating their vows in this beautiful space and that the ceremony was going to be consecrated by the lovely and compassionate Nima La.<br />
<br />
What can I say about these two gentleman? I have never in my life met two other young men with the dedication and wherewithal to actually manifest their aspirations as fully and wholly as these two.<br />
<br />
I first met Venerable Sunyananda five years ago when he sent me an email inquiring if he could study with me, so I asked him to tell me a little about himself. This is an excerpt from that initial email. “As far as a life direction goes, my goals are simple. To help enhance the life and condition of as many individuals as possible through the self-actualization vehicle of life protection arts. To me, there is no greater joy or bliss than in watching to progress of students as they actualize peaceful and productive lives by means of the simplistic, loving attitude forged in regular practice.”<br />
<br />
I think that pretty much summarizes who Venerable Sunyananda is and has been his entire life. There are rare jewels that appear in this world whose light shines just a little brighter than those around them, Venerable Sunyananda is one of these treasures. When I started teaching him I began teaching him the necessity of being very meticulous in all aspects of his life, today he is constantly showing me that it is I who consistently learn from him what true meticulousness is. This trait can drive those close to him a little nuts; and yet it is this that is necessary if we are to truly walk this path of life free from hindrances.<br />
<br />
And now I come to Brother Jungmin, the compassionate one, whose direction in life is to serve and to teach. Here is a man who decides to do something, and then teaches himself and executes the plan. Once he is successful he wants to take others through the process and does so with a kind and loving heart. I learned this way of living from my parents and have followed this way my entire life, and with Brother Jungmin it seems to be a natural born talent. Although, he bounces from one thing to another often, he never fails to eventually complete each project. When I was in need two years ago he opened his home, his life and his heart to me and for this I am eternally grateful.<br />
<br />
Last summer I had the opportunity to spend an entire month on the road with these two men. We traveled through the entire southwest of America logging over 4,000 miles and visited many Dharma friends and temples. At times, as will happen, moments became strained, and I saw with these two they also quickly passed.<br />
<br />
Our lives as Buddhist Monks is dedicated to the Mahayana way, and it differs from other forms of Buddhism as it emphasizes the way of the Bodhisattva. We take this vow, “Dae Ja, Dae Bi, Dae Bosal Do.” This means “Great Love, Great Compassion, the Great Bodhisattva Way.”<br />
<br />
So today, we saw these two dedicate their vows to one another. And what is this Great Love, Great Compassion, the Great Bodhisattva way? I would say that in my own estimation it means “Total Unconditional Positive Regard.” Let me say that again, “Total Unconditional Positive Regard.” This seems like a rather lofty goal, and honestly it is. We have another similar vow which we recite several times a day, it is the ending of the four great vows and the line reads, “the Buddha way is inconceivable, I vow to realize it.”<br />
<br />
So if “Total Unconditional Positive Regard and the Buddha way is inconceivable, I vow to realize it” are seemingly impossible tasks why would we renew this vow and why would these two make their vows to each other. I believe that it is hidden in the meaning of the word Bodhisattva. Bodhisattvas are sometimes referred to as “Liberating Beings.” It means that they postpone entering into nirvana until all beings are liberated. So, today we witnessed a ceremony in which two Bodhisattvas committed to this following aspiration.<br />
<br />
Just as all the previous Sugatas, the Buddhas<br />
Generated the mind of liberation<br />
And accomplished all the stages<br />
Of the Bodhisattva training,<br />
So will I too, for the sake of my life partner,<br />
Generate this mind of liberation<br />
And with their support and compassion<br />
Accomplish all the stages<br />
Of the Great Bodhisattva way.<br />
<br />
Thank you all for coming today and sharing in this intimate and touching event.<br />
<br />
May all beings be<br />
free from enmity,<br />
affliction and anxiety,<br />
and live contentedly.<br />
<br />
Namo Amitābha Buddha!<br />
Namo Amitābha Buddha!<br />
Namo Amitābha Buddha!<br />
<br />
(Bow)<br />
<br />
<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com1tag:blogger.com,1999:blog-3814323669091455052.post-33587135816629510482014-09-27T16:36:00.000-07:002014-09-27T16:40:52.114-07:00May All Beings Be Liberated!<div class="separator" style="clear: both; text-align: center;">
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Well, I hope none of you are offended at what I am about to say, and of course that will be up to you. I often follow the words of the great Daoist Sage Laozi, "if you seek for the approval of others, you become their prisoner." I want to emphasize that this post is in no way Political. It's aspiration is humanitarian by its nature, as I do not follow a political party of movement, I am merely a simple Buddhist Monk living in the United States of America. My teacher, Seung Sahn Dae Jong Sa, taught that to fight others for peace is a silly endeavor, it is like trying to scratch your foot by scratching the sole of your shoe.<br />
<br />
I find it interesting that we live in (an American) society that is more interested in whether the newest phone (phablet) on the market bends in our “tight” pants (we label these events "bendgate" or "bendghazi" trying to make them more meaningful than they are), or whether the President saluted with a coffee cup, or a Scottish terrier in his hand, than the issue of us now bombing a country (in fact several countries) because of a few bad seeds that have managed to garner media attention. It would be interesting to note that no president prior to Ronald Reagan ever saluted uniformed military personnel. I learned, while in Basic Training (also prior to that 3 years in JrROTC) that you never salute in civilian clothes or without a hat (cover) on your head.<br />
<br />
We do not and cannot have enough intelligence to just destroy “enemy” targets with our "brand new, never been used before F-22 Fighters carrying weapons that will have to be replenished by companies that show huge profits based upon American Government contracts." We will, as we always do kill innocent people, and justify it as "collateral damage" on all of the "for profit New Agencies" in America. We continually create scary enemies out of those cultures, religions and societies that we do not understand. We justify our killing as a protection of our lives or our sovereignty, yet we destroy women, children and innocents in these acts or war (terror) and wonder why so much of the world hates us.<br />
<br />
It seems that divisiveness and vitriol have become commonplace in our society and this is spreading throughout the world. With global warming, continuous wars, starvation in the midst of over-consumption that this is some of what Buddha was pointing to and tried to teach his entire life. It seems the gap between rich and poor, social bullying, rumors of future wars, and a lack of mutual respect for our fellow human beings has left us at an interesting pivot point in human evolution. Therefore, what is the core of the problem and how do we suppose we can move forward in a compassionate and loving way.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
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<br />
<br />
My idea is correct! These words are still reverberating, with the operatic bravado of Zen Master Seung Sahn’s deep baritone voice, and rattling around somewhere within my eighth level of consciousness. This simple statement, as with many of the euphemisms that somehow found their way into the minds of students lucky enough to have studied with this great Bodhisattva from Korea, is an extremely powerful insight into the rampant global malady of the twenty–first century. Zen Master Seung Sahn would often return to this point repeatedly; sometimes it was during public talks, and other times it was during one of the many kong’an interviews that I was lucky enough to have with him. However, there was one particular morning that a group of us were lounging around in the living room after breakfast at Dharma Zen Center in Los Angeles.<br />
<br />
Someone in the group asked, “If dharma is the truth, why can’t we just make people understand this truth, it has always seemed to me that we should not have wars and should not be killing people, yet it seems that the problems keep getting worse. Why can't you just tell the Pope and the other world religious leaders to follow the truth or the dharma?” Zen Master Seung Sahn answered the question in this way,<br />
<br />
“It is quite common to hear people say that their own beliefs are correct, and that any other belief structures cannot be correct because there is only one true belief structure and that is the one that I adhere to! Some may even go so far as to say that if you do not believe the same thing as I believe, I will kill you! Today this is humanity’s number one problem. However, earlier you asked me what we can do about this problem. This morning I woke up at four thirty and bowed, and chanted and sat meditation. However, many of you believe that this is not enough?<br />
<br />
Frequently I lecture on the Buddhadharma, yet the true Buddhadharma is not Buddhadharma, also, neither the sun, nor the moon, nor the star ever said, ‘I am the sun, I am the moon, I am the star.’ Likewise, Śākyamuni Buddha never said, ‘I am the Buddha;’ nor did God ever say, ‘I am God.’ The true God, just like the true Buddha has no name. Additionally, the true sun, the true moon, and the true star also have no name. All names are created by mind alone; these are names like Buddhadharma, truth, and Christ Consciousness. The only true Buddhadharma is no Buddhadharma and the ultimate truth is no truth. The true Christ Consciousness is also no Christ Consciousness, but you must watch out! If you create Buddhadharma then you will have Buddhadharma; and if you make Christ Consciousness, you will have Christ Consciousness. Nevertheless, if you cut off all thinking, and then everything in this cosmos and you will become one.<br />
<br />
In addition, if you attach to some idea, then you only have some idea, and you lose everything in the cosmos. If you relinquish every idea of your own, then you already have everything in the universe. This means that you must, throw away Dharma, Buddha, and God, and you must also throw away your understanding. If you can do this you will then realize the true Dharma, the true Buddha, true nature, and true substance.<br />
<br />
Once you realize this, then everything you see, everything you hear, and everything you smell, is Dharma, Buddha, and truth. If your mind perceives the correct Buddhadharma, then everything is the correct Buddhadharma. If your mind perceives the truth, then everything is the truth. If your path is correct, then everything is the correct path. This is Buddha’s teaching, that everything is made by the mind alone. However, how do you just now, moment to moment, keep your correct situation, function and relationship? This is the point. So if you make your idea completely disappear, then everything you see, everything you hear, and everything you do, all is Buddhadharma.”<br />
<br />
I’d like to share a poem (or prose if you will) written by Coleman Barks who is the Poet Lauriat of Jellaudin Rumi. This poem was written just before President George W. Bush engaged our country in the second Iraq/Afghanistan war. I don’t think many of you read this but after years of bloodshed, death and destruction, I just thought I’d share it with you all.<br />
<br />
I do not think what I have said is right or somehow should be used to put others down, I only wish to follow Śakyamuni Buddha’s aspiration of doing no harm.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
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<br />
From Coleman Barks, the translator of Rumi, to President Bush:<br />
<br />
“Just This Once President Bush, before you order air strikes, imagine the<br />
first cruise missile as a direct hit on your closest friend. That might be<br />
Laura. Then twenty-five other family and friends. There are no survivors.<br />
<br />
Now imagine some other way to do it. Quadruple the inspectors, or put a<br />
thousand and one U.N. people in. Then call for peace activists to volunteer<br />
to go to Iraq for two weeks each. Flood that country with well-meaning<br />
tourists, people curious about the land that produced the great saints,<br />
Gilani, Hallaj, and Rabia. Set up hostels near those tombs. Encourage peace<br />
people to spend a bunch of money in shops, to bring rugs home and samovars<br />
by the bushel. Send an Arabic translator with every four peace activists.<br />
The U.S. government will pay for the translators and for building and<br />
staffing the hostels, one hostel for every twenty activists and five<br />
translators. The hostels are state of the art, and they belong to the Iraqis<br />
at the end of this experiment.<br />
<br />
Jimmy Carter, Nelson Mandela, and my friend, Jonathan Granoff at the U.N.,<br />
will be the core organization team. No one knows what might come of this.<br />
Maybe nothing, or maybe it would convince some Iraqis and some of the world<br />
that we really do not wish to kill anybody, and that we truly are not out to<br />
appropriate oil reserves. We're working on building a hydrogen vehicle as<br />
fast as we can, aren't we? Put no limit on the number of activists from all<br />
over who might want to hang out and explore Iraq for two weeks. Is anything<br />
left of Babylon? There could be informal courses for college credit and<br />
pickup soccer games every evening at five. Long leisurely suppers. The U. S.<br />
government furnishes air transportation, that is, hires airliners from the<br />
country of origin and back for each peace tourist, who must carry and spend<br />
the equivalent of $1001 US inside Iraq. Keep part of the invasion force<br />
nearby as police, but let those who claim to deeply detest war try something<br />
else just this once, for one year. Call our bluff. If this madman Saddam's<br />
WMD threat is not, somehow, eliminated by next February, you can go in with<br />
special ops, and do it that way.<br />
<br />
Medical services, transportation inside Iraq, lots of big colorful<br />
buses--let the pilgrims paint them!—along with many other ideas that will<br />
be thought of later during the course of this innocently, blatantly, foolish<br />
project will all also be funded by the U.S. government.<br />
<br />
There's a practice known as sama, a deep listening to poetry and music, with<br />
sometimes movement involved. We could experiment with whole nights of that,<br />
staying up until dawn, sleeping in tents during the day. So instead of war<br />
there's a peace period from March 2003 through February 2004. It could be as<br />
though war had already happened, as it has, and the healing and rebuilding.<br />
Now we're in the celebration afterward. I'll be the first to volunteer for<br />
two weeks of wandering winter desert and reading Hallaj, Abdul Qadir Gilani,<br />
dear Rabia, and the life-saving 1001 Arabian Nights.<br />
<br />
I am Coleman Barks, a retired English professor living in Athens, Georgia,<br />
and I don't really consider this proposal foolish.<br />
<br />
~Coleman Barks<br />
<div>
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Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com2tag:blogger.com,1999:blog-3814323669091455052.post-79115709652632498342014-02-05T01:46:00.000-08:002014-02-10T07:27:52.220-08:00The aspiration of the Five Mountain Zen Order is to become more loving in the manner of a Bodhisattva.<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Verdana, sans-serif;">Our core belief is that “only love dispels hate.” We welcome into our practice and fellowship, all people, regardless of age, political affiliation, economic reality, education, ethnicity, faith history, family structure, gender identity, nationality, physical and mental ability, race, sexual orientation and life experience.</span><br />
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<span style="font-family: Verdana, sans-serif;">We (as an organization) have no official political affiliations. We aspire to keep our personal opinions to a minimum because we know they can so easily become walls…creating opposites, excluding rather than including. Rather we follow the “Four Noble Truths” and the “Eight Fold Path” for guidance. </span><br />
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<span style="font-family: Verdana, sans-serif;">Whatever we do as members of the Five Mountain Zen Order, we aspire to do it with kindness, acceptance, respect, love, and compassion. We embrace the Sangha Guidelines as set forth by our Great Ancestor Soen Master Bojo Jinul and as interpreted by Soen Master Seung Sahn. </span><br />
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<span style="font-family: Verdana, sans-serif;">Remember: we share a common humanity. None of us wants to suffer. This is why our aspiration is harmony…inflicting no harm upon anyone – including ourselves. </span><br />
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<span style="font-family: Verdana, sans-serif;">When we encounter someone with a different lifestyle from our own (and we do), please take time to get to know him or her as a person, not as a group or a cause or a person associated with a political party. We aspire to keep our minds, our ears…and our hearts…open to infinite possibilities. </span><br />
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<span style="font-family: Verdana, sans-serif;">It is not skillful to be opinionated. Zen Master Seung Sahn taught us, “You must relinquish your opinion, your condition and your situation.” Should any member of FMZO ever discover that your own opinion – whatever it is – is not being respected, let us know. </span><br />
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<span style="font-family: Verdana, sans-serif;">Yet, please realize that not all opinions will, can, or should be changed. </span><span style="font-family: Verdana, sans-serif;">It’s not our job as members of the Five Mountain Zen Order to support or deny anyone’s opinion. It’s our job to clarify what it is to be a human being, and to wake up to our true nature. All else is illusion. </span><br />
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<span style="font-family: Verdana, sans-serif;">In the Five Mountain Zen Order, we trace our roots back to Dàhuì Zōnggăo and teach directly out of the Kānhuà Chàn method of kongàn study. Master Dàhuì attained enlightenment at an early age, it is estimated that he was either 26 or 27, and was initially assigned as the principle teacher to the Lay Students who were practicing under the tutelage of Chán Master Yuánwù Kèqín. </span><br />
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<span style="font-family: Verdana, sans-serif;">Because of this, Dàhuì wrote many of his treatises with the Lay Student in mind. It is because this great teacher stepped out of the normal function of a monk and spent his time almost exclusively teaching Kongàn’s as well as educating Lay Students in his early years of practice, that we today have a methodology that can work within the life of a householder. </span><br />
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<span style="font-family: Verdana, sans-serif;">Another little known fact has recently come to light, Dàhuì also taught nuns and was the first Chàn Master to have an officially recognized Female Lineage Holder, thereby establishing a precedent that seems to have been overlooked by subsequent generations of Chàn Teachers.</span><br />
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<span style="font-family: Verdana, sans-serif;">In the Tenth Century ACE, for the first time in an official, Imperially Sanctioned Chàn Genealogical History, two Sung women were recognized as Masters of Chàn, and what they were doing, teaching, and writing was officially recognized as Chàn activity, teaching, and writing in China. Their names were Miàozǒng Chánshī and Miàodào Chánshī. </span><br />
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<span style="font-family: Verdana, sans-serif;">Miàodào Chánshī was also known to her contemporaries and in subsequent genealogical histories as Jiguāng Dàshī (Great Teacher Light of Concentration). Furthermore, she was the first person of either sex to experience a great awakening using the Huàtóu method under the guidance of the founder of Kānhuà Chàn (kongàn introspection) practice in the Línjì Chàn lineage, Dàhuì Zōnggăo. As a result of her experience, she became Dàhuì's actual first dharma heir; an important teacher of women, and a participant in the early Southern Sung revival of Línjì. She and her teacher Dàhuì blazed the way toward a more widespread acceptance of women Chàn teachers as a lineage members within Chàn. </span><br />
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<span style="font-family: Verdana, sans-serif;">In the Five Mountain Zen Order two of our root teachers, Zen Master Seung Sahn and Ven. Thích Thiên-Ân, were also progressive Chàn Masters of the 20th Century. Both of these teachers were steadfast in their direction of equanimity and teaching. They both ordained women as well as giving them Dharma Transmission, they both gave Teaching Authority to young people. And Zen Master Seung Sahn as well as a Dharma Heir of Ven. Thích Thiên-Ân openly ordained and gave transmission to at least one openly LGBT community member each.</span><br />
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<span style="font-family: Verdana, sans-serif;">Ven. Thích Thiên-Ân ordained married monks and nuns, and Zen Master Seung Sahn decided to make a special class of ordination for married practitioners, which he called the Bodhisattva Monk. We continue to make strides in our direction of non-discrimination, and the evolution of Chan Buddhism as it moves forward into the 21st Century Western world. We will be criticized and scorned by some, and to quote the words of the Founder of Daoism, Lǎozǐ, “If you seek for the approval of others, you become their prisoner.” </span><br />
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<span style="font-family: Verdana, sans-serif;">We don’t make changes idly or indiscriminately, rather we look within ourselves to ask ourselves what we feel is fair and just and compassionate. We will make mistakes and in the manner of a Bodhisattva we always try to make them correct when we realize the error of our ways.</span><br />
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Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com2tag:blogger.com,1999:blog-3814323669091455052.post-56778669425953628692013-12-25T16:22:00.000-08:002013-12-25T16:22:16.507-08:00The Importance of Understanding the Precepts and Their Value to the Sangha<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
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<span style="font-family: Verdana, sans-serif;">I don't normally do this, and I am making an exception. I am grading final exam papers right now and have gotten to grading the papers for the "Buddhist Precepts" class that I teach. One of the students, Rev. Songmin, decided to write his final paper on the monastic precepts he will be taking next month in January to become a fully ordained Zen Monk. I was literally brought to tears while reading his submission. </span><div>
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<span style="font-family: Verdana, sans-serif;">I should say that Rev. Songmin is not an exception in our order, he is representative of the quality and dedication of students we have within the Five Mountain Zen Order and attending Buddha Dharma University. I share an insight into a man who has struggled his entire life to find some sense of equanimity, having begun studying Zen Buddhism in the early 1970's. </span></div>
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<span style="font-family: Verdana, sans-serif;">I am honored by his response, and I felt it too important not to share with the greater Mahasangha. So please read the final paper of Rev. Songmin, who will become a fully ordained monk next month, his take on Buddhist Precepts.</span></div>
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<span style="font-family: Verdana, sans-serif;">" </span><span style="font-family: Verdana, sans-serif;">When one enters the Buddhist Path, one “takes refuge” in the Buddha, the Dharma, and the Sangha. The aspirant can also take various numbers of Precepts or vows. These are a behavioral road map to the Path. The Path is our journey through life, trying to obtain enlightenment. In this pursuit, we join the Sangha for support. We are not separate, we practice together. Therefore a deep understanding of the Precepts enhances our unity and thereby helps our Practice. We teach what we understand and, in turn, learn from one another, a mutually beneficial and synergistic relationship. A profound understanding of what we are committing ourselves to is therefore fundamental to this relationship.</span></div>
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In committing to the Precepts, we should examine, first off, what the mental attitude should be in approaching this step. I was sitting in my kitchen last week and noticed some writing on the side of a box that was waiting to go out with the trash. “Zappo Family Value # 9: Be Passionate and Determined” it read. It struck me as highly noble for a shoe company; it sounded like something out of a Sutra. It also sounded like a good start for taking the Precepts. Haeja Sunim, my beloved former teacher recently sent me a Translation of The Prajnaparamita by Lex Hixon of which he is the editor entitled, “How to Recognize the Bodhisattva?” This beautiful document repeatedly talks about the “Irreversible Bodhisattva”. This is the attitude we must have. It is like jumping into the ocean. Naked or fully clothed, that water is going to soak you. The water, bathed in it, immersed from head to toe, will surround you. As we examine the Precepts, we even find two Precepts for this attitude, Make firm resolutions and Make great vows. So it is passion and full dedication that we seek as we accept this road map.</div>
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Let us proceed to give context and scope to this examination. We are exhorted to cease from evil, do only good, and then to do good for others. So, in that context I will proceed to examine each precept. I will look to see where evil can be stopped. I will also look to see where the good is. Finally, in the spirit of the Mahayana, I will examine how the Precept can be used in saving all beings.</div>
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I vow to respect my teachers and Friends in the Dharma. The point here is that we are dealing with the most Precious gift we have, our richest source of the Dharma. We must not entertain disparaging thoughts about the Sangha. Our thoughts must always be respectful; looking for what is good and positive. In this way, when visitors see our respect for one another, a light will go on.</div>
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I vow to abstain from entering into intoxicating situations or consuming substances intended to distract from this moment. This is all about maintaining the Bodhi Mind! If something is interfering with mindfulness, we need to pull back, start over and preserve our mindfulness. I saw a book recently that was titled something like, “My dog just died, my wife is driving me insane, and once again I have a hangover – Get up and walk like a Buddha! Catchy title with deep meaning. Try, try, 10,000 times. So there can be many situations that are intoxicating, we are to pull away, and be clearly in the moment, moment by moment. In this way, we benefit ourselves, and others. Pull away from anything that distracts and walk like a Buddha.</div>
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I vow to be conscious of what I consume. We eat several times a day. We should maintain the Bodhi Mind. What a practice field this presents from harming ourselves by over eating to harming other creatures by not being aware. We can take positive steps such as Vegetarianism. We can support animals by rescuing, or volunteering at animal shelters. Again, Bodhi Mind preservation.</div>
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I vow to maintain the integrity of the Student/Teacher relationship. In this culture, we are all too aware of people being used. We should not destroy a teacher/student relationship, this is golden. We should also be keenly aware of others being exploited.</div>
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I vow to encourage others to view past mistakes as learning opportunities that allow them to make better choices in the future. Here we cease from guilt and in doing so we free ourselves to learn. This is true compassion for self. Once we learn, we can teach and free all beings.</div>
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I vow to always request the Dharma and make offerings to visiting Sangha members. A true teacher will never request alms. So how the teacher survive? Sharing becomes essential. The Dharma is gold being given to us. It seems only natural to give in return, a stream of generosity flowing between us.</div>
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I vow to attend Dharma Talks and events that will open my heart and mind, thus enabling my practice to grow stronger and allowing me to be of better service to others. So much time is wasted on trivial pursuits. Snatch that time up and spend it studying the Dharma. Make yourself valuable for others.</div>
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I vow not to divide the Dharma into separate vehicles or doctrines by placing one classification above another. Wisdom is universally available and equal. Stop making divisions in unity. Soak it all up. Cherish it. Teach it freely.</div>
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I vow to always give care to the sick and needy. Some people run from sickness. Even animals sense when someone is sick and vulnerable. In a job interview once, I was asked why I take care of sick people. It suddenly occurred to me what an absurd question that was. I responded, “How can you not?” We are one. That sick person is us. Why do people save suicide attempters? How can you not?</div>
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I vow to abstain from the storing of weapons used to intentionally take away life. This goes back to Bodhi Mind preservation. Why would one, in the face of our unity, think about obtaining weapons, much less purchase them? They are only used for killing in one way or another. Free yourself from this. Encourage peace. Use peaceful words with others. Avoid conflict of any kind. Alarms should go off at the first feeling of discord. Join the work of Peacemakers.</div>
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I vow to abstain from serving as an emissary of the military, except in non violent role such a chaplaincy, medical positions and other roles that do not engage directly in the violent expression of military service. Ceasing from violence is clear. Educating yourself into a position where you can be a beacon is admirable. Working amongst those who have seen battle is dramatic. I think it gives more to you than to them. Then again, military service in combat may be the only thing that can crack a heart of stone and then they see someone who holds out hope.</div>
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I vow to conduct my livelihood in a way that is helpful to myself and others and refrain from business practices that limit the freedom or happiness of others. Even as a nurse I must respect each individual and the choices that they make. I am not there to control, but simply to offer help. When the relationship ends, no matter how it ends, the patient should walk away feeling whole, not diminished in any way. Perhaps, after thought, he will return and ask for help again. Arms always open.</div>
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I vow to communicate in a way that is true, accurate, and helpful and to refrain from speech meant to plant seeds of doubt, misinformation, or gossip. I was talking to another Sangha member years ago about a similar precept. He said that when he ceased gossiping at work, many wonderful things began to happen. He got his work done. His mind was quieter. His meditation was deeper. Everybody at work seemed to like him and trust him. Relationships are fragile, if you seem untrustworthy; you are undermining what good you have done. Promote peace and harmony. Remember, we are not separate, we are one. In Nursing School, accuracy of communication is a major theme. As a teaching tool, we frequently played the telephone game. The teacher would whisper a sentence in the ear of the first student and the sentence would be passed from one student to the next. At the end, the sentence was always completely altered to something unrecognizable. Take into account what gossip ends up as in this light, a ghost that came out of your mouth, with no basis in reality but now has an existence that you probably cannot stop, raw energy wreaking havoc coming from your mouth. Oh my! Speak only well when using those vocal cords.</div>
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I vow to support life by behaving in a way that respects and protects the environment as well as all beings and refrain from activities that cause harm. We are so fragile on this Earth. I have been alive for 65 years. In that time, the changes to the Earth have been dramatic and often destructive. It is sad to see degradation. We must cease destructive patterns and begin to tread lightly. Do we need to consume endlessly? Can we do something positive to help? Even if it is just holding on to that wrapper until you can dispose of it properly, then that is ceasing destruction. Preserve the earth intact or better for those yet to be born.</div>
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I vow to teach the Dharma in a manner that inspires awakening and well-being for myself and others. A Zen Teacher from Shasta Abbey was always saying, “Look Up”. Smiles and positive attitudes attract people. Thich Nhat Hanh encourages Smile Practice. The Dharma is profound and beautiful. It is not heavy. It is filled with hope. Talk about hope springing eternally, That is the Dharma. One of the qualities of Venerable Charama is that laughing, smiling, all accepting love that goes along with his teaching. It is totally alluring. Preach by smiling.</div>
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I vow to fully understand the Dharma so that I may teach it in a manner that is true, accurate and helpful. From the phone game, I know how degenerated a message may become. The Dharma is too precious to degrade. I have frequently talked about my desire to grasp the Dharma the way I had grasped Catholicism. To get to the point where action comes naturally without prior thought. At this point, knowledge becomes your blood and bones, there is no separation. It is you.</div>
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I vow to share the Dharma as freely as I have received it, with no personal gain as my motive. This aspiration is pristine, it leaves no dust. In fact, setting the goal of no gain as a motive is no motive at all. No dust, no trace, Pure Dharma in both word and action.</div>
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I vow to serve others with commitment, kindness, and integrity. This precept harkens back to the manner in which we should teach, inspiring. If we aspire to personality qualities that are gentle and inspire trust then the Dharma will flow whether we speak or not. Subhuti and Mogallana saw Buddha walking and knew instantly that he was the One. At work, there are many people who are committed, kind, and consistent. These are the people who really shine. This is what we should aspire to for the sake of the Dharma.</div>
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I vow to communicate in a direct and compassionate manner that promotes harmony and to refrain from speech that contains hidden or implied messages meant to cause harm or unhappiness. Right Speech. If we are practicing moment to moment, there is no possibility of harm from my mouth. I pray for a mouth that does no harm, does only good, and is only used for the good of others, I vow to liberate all beings from suffering and the causes of suffering. The only way to live this vow is to divest of the self, to accept the unity of all things as our true nature, and then we are caring all existence and become true Bodhisattvas.</div>
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I vow to treat others with respect and to refrain from behaving in a manner that violates, harms, or imposes revenge on others. We are one, if we harm others, we harm all of existence. Why so discord? Love is so powerful! The other night I was embroiled in an argument with my husband. At one point we touched and that was it. Argument ended.</div>
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I vow to conduct myself in a manner that is consistent with the Dharma: to remain humble and accessible and to refrain from arrogant and self important behavior. A teacher cannot be arrogant. A teacher should not even say that his way is the only way. There should be only offerings of gifts.</div>
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I vow to teach the Dharma with generosity and an open heart. What more attractive quality is there than the love of a mother? Total devotion. Look at all the human art that surrounds the Madonna. Turn east, the images of Quan Yin are everywhere. This is the Dharma itself in action. Your manner may say more than you words. Be gentle.</div>
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I vow to put the teachings of the Buddha Dharma into practice in my everyday life and teach others to do the same. Moment to moment, ceasing from evil, doing only good, doing good for others. Moment to moment, moment to moment.</div>
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I vow to be a Sangha member that acts with integrity and accountability. This can be taken on various different levels. For me, I believe it means taking ownership of the Sangha. I feel a responsibility as a Sangha member to keep the organization alive and functioning. I will do my utmost to support and nurture our Sangha.</div>
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I vow to share all offerings made to the Dharma or the Sangha. We are one, we receive as one. There is no separation, there is no separate self.</div>
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I vow to accept invitations given equally to all others and refrain from accepting invitations that exclude anyone based on gender, race, religion, physical condition or sexual orientation. Society abounds in separation. We can at least begin to heal the rift. We can reach out with open arms and let healing love flow.</div>
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I vow to be inclusive and invite all people equally regardless of gender, race, religion, physical condition or sexual orientation. We are one, invite them in. Open arm, only love.</div>
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I vow to conduct my livelihood in a manner that is helpful to myself and others and refrain from business practices that limit the freedom and happiness of others. My actions should benefit all. My livelihood is not really mine, it is ours. I could just as well be making thirteen dollars an hour in a physically challenging job. I am blessed with what I have, so blessed. It is not really mine.</div>
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I vow to give all Sangha members equal consideration and respect and refrain from engaging in any actions that might cause division and conflict. We must live the Dharma. The new member who may be different should be embraced. What meaning is there in someone’s award ways, only the ghost of judgmental thoughts. Even the blade of grass can teach. Relax and learn.</div>
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I vow to respect all clergy members and Dharmic objects. Once bowing ceases, Buddhism will cease. Physical movements that express respect have an effect on our own minds as well as the mind of the recipient of the respect. Bow to our clergy, they offer us all the love they can muster. Bow to statues who represent the unity that we share.</div>
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I vow to extend loving kindness indiscriminately to all sentient beings and to greet all experiences with openness, curiosity and acceptance. Each moment new and fresh, each moment with love, moment to moment with open arms, each moment with its own integrity.</div>
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I vow to approach all beings with respect and dignity and refrain from objectifying others. How easy it is to boil someone down to an easy label. We are all so much more than that. Accept all with openness and curiosity. Each individual is a facet of the Jewel.</div>
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I vow to always keep a clear and open mind. Again, how can we do this without moment to moment practice? It is a path; we take one step after another. At my age, I’d like to say that life is short but I don’t know that. None of us know how many moments we are afforded. Why worry, just accept moment after moment with enthusiasm.</div>
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I vow to make great vows. I love this precept. It encompasses the mind attitude of dignity. I will keep my vows even if standing in hell. It is noble.</div>
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I vow to make firm resolutions. Sticking by your word is an honorable goal. This Path is too valuable to take lightly. Jump in and hold on, but don’t do things half heartedly. Everyone admires a winner and aspires to be one. Be a winner.</div>
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I vow to keep myself safe whenever possible and to refrain from putting myself or others in environments where harm is more likely. This can be taken on many levels. Protecting the ones we love seems to be part and parcel with love. It is an aspect of love. We must love ourselves and maintain the Bodhi Mind. We must help one another to do so also. Stay out of harm’s way.</div>
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I vow to treat all members of the Sangha equally. We are one. Each individual is a facet of the Jewel. We are not separate. Accept each individual’s teaching with gratitude and joy and curiosity.</div>
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I vow to cultivate wisdom and good judgment. This is part of feeding our Bodhi Mind. What are you doing with your mind? Are we nurturing thoughts that bolster our commitment to the Dharma. Are we building a mind that is strong and can do the moment to moment practice. This will help all beings. Are you slacking off from your life? Are you awake or snoozing?</div>
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I vow not to unfairly discriminate against others when conferring the Precepts. Only love, open arms for all sentient beings. Make no judgments bout people. We are a lot more complex than a label. Seek to meet the Bodhi Mind of others. Embrace that essence in everyone.</div>
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I vow equanimity in teaching the Dharma and will not enter into teaching arrangements for the sake of profit. This is the purest aspiration. Giving without remuneration. Pure compassion. Giving without a motive. Making others happy for the sake of happiness better the entire of existence.</div>
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I vow to offer the Precepts to only those that wish to take them with a sincere and open heart. Discerning whose heart is sincere and open may seem difficult on the face of it, but Buddha recognizes Buddha.</div>
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I vow to uphold all of these Precepts. If, at the start of every day, we sanctify the day by setting our direction, by making Great Vows and Firm Resolutions, then the Bodhi Mind is awakened and that is a good thing for us all.</div>
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I vow to value the Sutras and the ethical guidelines set forth by the Buddha. Success came to Buddha, he gave us a formula. Accept the formula, put it into use. Practice.</div>
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I vow to teach and serve all sentient beings in ways that are appropriate for who they are. We all learn in different ways. Teaching is an ancient profession. In matching the teaching technique to the individual, we are acting skillfully. The Dharma, successfully transmitted is the goal.</div>
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I vow to teach the Dharma in ways that are appropriate and refrain from teaching in ways that cause harm. The Dharma is our Precious Jewel. We must teach in a way that only upholds this gift and not allow it to be disparaged.</div>
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I vow to consistently uphold the Dharma in my daily life. Again, moment to moment, every day, one step at a time.</div>
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I vow to keep the Dharma fresh and alive and vibrant and to refrain from any actions that might cause its destruction. By all of the above, we cannot fail. I bow deeply to the Sangha. </div>
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Certainly a term paper cannot examine the various interpretations of the Precepts. Each reading gives further insight. On this reading I see that having the mental attitude of enthusiasm is deeply important. Dedication from moment to moment is essential. In any of the Precepts, the Mahayana Vows are essential. In keeping any of these Precepts, we cease from evil, we do good, and it benefits all sentient beings. I pray that I will be a Good Monk."</div>
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Trust me, he will be and is a great Monk.</div>
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Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com1tag:blogger.com,1999:blog-3814323669091455052.post-3608160500161692812013-11-22T15:17:00.003-08:002013-11-22T15:17:42.937-08:00“Our opportunity exists in our community.”<div class="separator" style="clear: both; text-align: left;">
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<i style="font-family: Verdana, sans-serif; font-size: small;">(Originally posted at the Only Love Project Blog)</i></div>
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<span style="font-family: Verdana, sans-serif;"><i>In late October, 2013, the Only Love Project’s Bill Murphy (BM) spent an hour on the phone with author, poet, Master Dharma Teacher Ven. Dr. Wonji Dharma (WD), founder of the Five Mountain Zen Order and President of Buddha Dharma University.</i></span></div>
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<span style="font-family: Verdana, sans-serif;"><i>What follows is the transcript from that inspiring interview. Enjoy!</i></span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Briefly tell us your background. What would you like others to know about you?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Well, first off, it’s really not important who and what I am and where I come from. However, that stated, I would like to give some credit to my first teacher, Swami Siraj, who was a disciple of Bhagwan Shree Rajneesh. He opened the door to the Dharma for me.</span></div>
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<span style="font-family: Verdana, sans-serif;">I also have to give credit to, and mention my lifelong dedication to Zen Master Seung Sahn, who I found a few years later; he opened my eyes and opened my heart to the truth of this world.</span></div>
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<span style="font-family: Verdana, sans-serif;">And lastly, I have to give credit to the Honorable and Venerable Suhita Dharma for his lifelong dedication and selflessness in his aspiration to help others on this path. Beyond that, I’m merely trying to emulate what it is that these people who have taken significant portions of their lives to help me see the truth, I dedicate my life to following as best as I can in their footsteps. So that is all I really want to say about myself.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Fair enough. Second question is, Would you consider yourself a spiritual person?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: That is an interesting question. Years ago, before I decided to become celibate, I used to hang out on a site called DharmaMatch.com. And I remember there were so many individuals, and the ones that I cared about were women, there were so many individuals when asked what their religious preference was, they chose this option that the website allowed them, which was “Spiritual but not religious.” And I’m not quite sure what that means. There is a New Age trend about what it means to be spiritual, without any religious connotation whatsoever. And I’m not sure about the meaning of “Spiritual but not religious.” I’m not putting it down, I merely have no idea what it means. So am I spiritual? Within the context of post modernity in our 21st century society, I would have to say No, if those are the rules that garner what it means to be spiritual, I’m not spiritual. Nor am I religious. I only follow one path, and that path is, “How may I help you?”</span></div>
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<span style="font-family: Verdana, sans-serif;">We can get caught in the metaphor of idea, and I’m not trying to dodge any responsibility, nor am I putting down anybody who says they’re a spiritual teacher, however you asked me this question and I’m trying to define it, and those words don’t really represent my direction in life. So I would have to say I am neither spiritual, nor non-spiritual. Neither religious nor non-religious. I am some hybrid in between that has yet to be defined.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Most religious traditions speak of the power and value of love. For example, the Dhammapada tells us, “Only love dispels hate.” The Bible tells us, “A new commandment I give you, that you love one another.” What, if anything, do those words mean to you?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: This is an interesting construct that we as human beings attach to. So, right before we began this interview, I was listening to a favorite poet of mine, Neil Young, and also to a women who actually recorded a song which he wrote that was very popular in the 1970s, which is the era in which I grew up. So it was very impressionable for me. Her name is Linda Rondstadt. Linda Rondstadt was kind of a country folk musician who came out of the ‘70s, and she was the sometime boyfriend of Jerry Brown, who was [the] Governor of the state of California, and who coincidentally is currently serving his third term as Governor. But obviously many, many years later.</span></div>
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<span style="font-family: Verdana, sans-serif;">Anyway the song has always stuck out for me since I was young. The lyrics to the song that Neil Young wrote are:</span></div>
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<span style="font-family: Verdana, sans-serif;"><i>Love is a rose, but you better not pick it.</i></span></div>
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<span style="font-family: Verdana, sans-serif;"><i>It only grows when it’s on the vine.</i></span></div>
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<span style="font-family: Verdana, sans-serif;"><i>Handful of thorns, and you know you missed it.</i></span></div>
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<span style="font-family: Verdana, sans-serif;"><i>Lose your love when you say the word, “mine.”</i></span></div>
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<span style="font-family: Verdana, sans-serif;">So here’s the rub. We’re not talking about romantic love. We’re talking about the love that transcends religions, cultures, and boundaries, and this is human love. This is a sense of understanding, that we are all part of one family. And that family can’t be categorized, it can’t be rationalized, it can’t be controlled, it just is.We are human beings, and we share the planet.</span></div>
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<span style="font-family: Verdana, sans-serif;">So what is love? What is the essence of love? What is it that we’re trying to say? I’d like to quote a poem by Jalāl ad-Dīn Rūmī, who was a great Sufi mystic and poet. He is the bestselling poet in the West today. And some of his insights transcend anything that we can comprehend. And by the way, Sufisim is the mystical offshoot of Islam, and there’s so much negativity about Islam, but to be honest with you, Islam is the love religion. But let me just read this poem, and it segues into one, the construct of love, and secondly the construct of the rose, which represents so clearly to us as human beings what we believe to be the manifestation of love. Rumi wrote.</span></div>
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<span style="font-family: Verdana, sans-serif;">What was said to the rose that made it open?</span></div>
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<span style="font-family: Verdana, sans-serif;">Was said to me, here, in my chest.</span></div>
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<span style="font-family: Verdana, sans-serif;">What was told the cypress that made it strong and straight?</span></div>
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<span style="font-family: Verdana, sans-serif;">What was whispered to the jasmine so it is what it is?</span></div>
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<span style="font-family: Verdana, sans-serif;">Whatever made sugar cane sweet?</span></div>
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<span style="font-family: Verdana, sans-serif;">Whatever was said to the inhabitants of the town of Chagril</span></div>
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<span style="font-family: Verdana, sans-serif;">in Turkistan that made them so handsome?</span></div>
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<span style="font-family: Verdana, sans-serif;">Whatever made the pomegranate flower blush like a human face?</span></div>
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<span style="font-family: Verdana, sans-serif;">That is being said to me now, I blush.</span></div>
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<span style="font-family: Verdana, sans-serif;">Whatever pure eloquence in language, this is happening here.</span></div>
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<span style="font-family: Verdana, sans-serif;">The great warehouse doors open, and I fill with gratitude.</span></div>
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<span style="font-family: Verdana, sans-serif;">Chewing a piece of sugar cane,</span></div>
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<span style="font-family: Verdana, sans-serif;">in love with the one to whom which every that belongs.</span></div>
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<span style="font-family: Verdana, sans-serif;">So the question is, what is “that” that we belong to? And who are we in the overall structure of our lives? Are we people that need to be herded, controlled and contrived? Or are we here to just meet each other on the road? Quite simply, openly, and honestly meet each other on this road and say, “Ah, how are you, brother or sister? Where are you coming from, and where are you going? Ah, that’s wonderful.”</span></div>
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<span style="font-family: Verdana, sans-serif;">Can we meet everyone that exists in our day-to-day lives with that openness and tenacity? or do we see judgment? Do we see, Oh that guy’s got tattoos on his neck, I don’t want to talk to him. Or, Oh, that guy’s begging for money, I think I’ll go on the other side of the street. Oh, that guy’s really dirty, I don’t want to get near that person. And on the flip side, Oh look at that guy. He’s wearing a priest’s collar. I think I’ll have a conversation with him. Oh, look at this person, [he's] in monk robes. I wanna be around that person.</span></div>
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<span style="font-family: Verdana, sans-serif;">What is it that drives us in our lives for what we call love? And what is love anyway? And again, we’re not talking about romantic love, we’re talking about total–unconditional–positive regard. I’m gonna repeat that. Total–unconditional–positive regard.</span></div>
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<span style="font-family: Verdana, sans-serif;">Can we have that kind of love for some guy who shows up with a tattoo in the middle of his forehead, and a shaved head with a purple Mohawk and a couple of industrial bolts in his ears? And on his arm, tattooed in lime green, it says, “Street Fighter.” And when you walk up to him and he says, “Hey, I’m street fighter.” Can we have total–unconditional–positive regard for the lime green street fighter with the bolts in his ears?</span></div>
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<span style="font-family: Verdana, sans-serif;">These are questions that we have to come to grips with. It’s so easy for us to go to a religious institute, see a man in vestments and robes, and say “Thank you, you’re such a nice and kind person.” But do we see ourselves in this archetype of the lime green street fighter, who is really only a miniscule portion removed from where we potentially could have ended up in our lives? Do we see that? You know, Jesus was regarded as someone who hung around with thieves and prostitutes and tax collectors, and all of the negative people of his time, and yet, how many of us are willing to hang out, or even engage those people who seem unseemly in our society today?</span></div>
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<span style="font-family: Verdana, sans-serif;">In Korean Buddhism, we teach Dae Ja, Dae Bi, Dae Bosal Do, which means, Great Love, Great Compassion, and the Great Bodhisattva Way. Now, Bodhisattva is a term most people don’t understand, but in Mahayana Buddhism, the Bodhisattva is one who vows to keep engaging this world until all people wake up. So are we willing to do this? Are we willing to walk up to street fighter in our day-to-day life – and he might be completely wigged out on crack – but are we willing to at least give him some kind words and realize that within his existence, or her existence, could’ve been a female, there is so much suffering there, that we need to attempt to at least communicate with them as human beings, because that is all they desire. That’s all any of us desire. So, that’s what these words mean to me.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: What role can love play in the world today?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: My first teacher, Swami Siraj, ingrained in me this one thing which I still use today, because I am a plagiarist. But you know what? As a plagiarist, I stand on the shoulders of many, many great teachers I’ve learned from. And what he taught me was this:</span></div>
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<span style="font-family: Verdana, sans-serif;">“There is only one resolve in our lives, and that is to be more loving.”</span></div>
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<span style="font-family: Verdana, sans-serif;">So what does that mean, more loving?</span></div>
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<span style="font-family: Verdana, sans-serif;">It doesn’t exclude us, you know. The first thing we need to do is become more loving with ourselves. To accept who and what we are. If we can do that, we can begin to accept others. That doesn’t mean that we have to accept their lifestyle if Street Fighter is a crack addict. We don’t have to accept the fact that that is the life he’s chosen; however, if we don’t enter into a dialogue with someone like this, and gain their trust, how can we ever help them see how they’re destroying their own lives?</span></div>
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<span style="font-family: Verdana, sans-serif;">And this is the point, love is about locality. Many people today want to save the world, right, and Oh well, let’s go to India, let’s go to Africa, let’s go to Zimbabwe. And on and on and on and on. And poverty, drug abuse, and all of the other things exist right in each one of our backyards.</span></div>
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<span style="font-family: Verdana, sans-serif;">So, if we want to make a difference, all we have to do is walk out our front door. Walk down the street, and we’re going to see it.</span></div>
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<span style="font-family: Verdana, sans-serif;">The big question is, do we choose to ignore it, and say, “Oh well, I don’t want to engage that person. If I give them a dollar, they’re going to go buy drugs or beer, or they’re going to go do something with it”?</span></div>
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<span style="font-family: Verdana, sans-serif;">I remember years ago, you telling me when you were in Portland walking down the street and some homeless guy said something to you, told you he was hungry – you may have been at a roadside café or something – and you immediately just handed him the sandwich that you had just purchased.</span></div>
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<span style="font-family: Verdana, sans-serif;">Can we do it that spontaneously? And just understand, Ok, it’s ok. At least for right now, it will sustain this person, and perhaps, little by little, they will begin to understand the difference.</span></div>
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<span style="font-family: Verdana, sans-serif;">Whenever we give, we have to give completely, with no strings attached. And most of us, we want our strings; we want to control what is done with the gift. We want full disclosure from the organization, what are you doing with the money? But is that real giving? Giving means just handing your sandwich to someone starving on the street, saying, “God bless you, brother” and walking away.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: What stops people from being more loving and compassionate?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: An idea that we have to control the output. An idea, Jesus spoke about, and I’m not so eloquent on this passage [Matthew 6:1-13], but he talked about those that pray in public, and he was talking about those people who went to the wall, the Wailing Wall as it were, and were making their prayers in public. And he said they already have received their reward.</span></div>
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<span style="font-family: Verdana, sans-serif;">And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.</span></div>
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<span style="font-family: Verdana, sans-serif;">- Matt. 6:5, ESV</span></div>
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<span style="font-family: Verdana, sans-serif;">Why? Because they’re looking for affirmation that, “Oh, I did the right thing, look at what a pious person I am.” But what he said is those who are cloistered, and do the same thing, and make the same prayers will be gifted insurmountably. So if we choose to do something to make a difference, to have some agenda, we’re not doing it for the right reasons. Or at least what we would say in Buddhism is the correct reason. The correct reason is, if I can help right now—and by the way, this is an important aspect—if I can help right now, I should do that. However, if it means that if I help this person, then I’m going to take food away from my family, my children, being able to pay the rent, whatever, then that’s a mistake. So we have to be clear in our lives about what we can and cannot accomplish. Does that make sense?</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Absolutely. Do you have recommendations regarding how someone might cultivate a spirit of love over the long term, but also put love into action right now, so that he or she can make a positive difference right away.</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Yeah. The first thing we’ve gotta do is, we’ve gotta come to grips with who and what we are, Ok? What am I? Who am I? There’s this story about this guy who, I read this on a Catholic website years ago, but it was about some guy who had heard about the ministry of Mother Theresa in Calcutta, India. And he decided that what he needed to do was to go to India and help her with her ministry. He wanted to go there, but he wasn’t sure where she was, because she moved all around southern India helping lepers and poor people and the displaced. So he spent an inordinate amount of time trying to track her down, so he could find out where he needed to go, because he wanted to go where she was, and be with her. So eventually one day, he gets a phone number, and he calls India, and lo and behold, there is Mother Theresa on the other end of the phone. And he says, “Mother Theresa, I’ve been following you for many years, and I want to help you in your direction of love and compassion. So what I need to know, I’ve already bought a ticket to India. It will take me anywhere, wherever you want. So if you will please tell me where I might meet you in the next three weeks, I would like to come there and start to help and volunteer.” And Mother Theresa said to this young man, “Young man, what I suggest you do is cash in that ticket, and immediately go out from your house and find the nearest homeless shelter, donate the money, and start to volunteer there.”</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Yeah, that’s great.</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: So again, we believe somehow, and it’s a trite thing, but we say, “Think globally but act locally.” And this is what it means. We must act locally within the confines of our purview, whether that be our family or extended family or community. Whatever that may be, the minute we go beyond that, then it gets so far outside of our realm, and it gets lost. Mother Theresa was doing what? She was helping people within the purview of her ministry, which just happened to be in Calcutta, India. It doesn’t mean that that’s what we have to do. So we don’t have to go to Somalia or Zimbabwe or South Africa. What we have to do is walk outside our door and see that homeless guy lying in the alley, and even if it’s just offering words of acknowledgement, as a human being: “How are you? How’s it going?” We don’t even have to give anything. Just to have a conversation sometimes is great love. And are we willing to do that, or are we completely uncomfortable with it? And if we’re uncomfortable with it, we have to ask ourselves, “Why am I uncomfortable with this?”</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: So what would you suggest people do right now? Just walk outside their door, just like Mother Theresa’s advice to the man?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Yeah. Only if you have the means to be able to do that. Obviously if you’re reading this and you’re on food stamps, or if you’re reading this and you haven’t worked in the last two years and you don’t have the ability to help others, you still have the ability to communicate with others in your community. And this is the point, sometimes we think giving is about – because we live in such a capitalist society – we think giving is earmarked with money or food or shelter or something else. A lot of times, it’s just a good word. It’s just an acknowledgement of street fighter, the crack addict, standing there completely blitzed out of his mind, and you saying, “Well brother, let’s talk about your life.” And maybe just spending 15 minutes with somebody who maybe, throughout his life, nobody’s ever listened to him. And if we just listen for a moment, that may, we don’t know, but it may turn someone’s life around. So giving takes many, many forms. And it’s not always monetary. A lot of times, it’s just acknowledgement of humanity. And these people who are down and out on skid row, a lot of times, that’s all they want. They just want to be recognized as another human being, and have somebody just talk to them as a normal person.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Well then, who do you look up to most when you think of the power of love.</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: I can’t say one person; however, of all the people throughout history, obviously I’m a Buddhist teacher so I look up to Śakyamuni Buddha, but that’s a mistake to say that. Because Śakyamuni Buddha taught people 2,500 years ago, alright? Buddhism didn’t exist because it’s based upon his teaching, but if people after him hadn’t taken it to heart to want to spread his teaching, we would never know. Same thing goes with Jesus. Same thing goes with Mohammed. Same thing goes with all spiritual—there’s that word again—teachers of the past.</span></div>
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<span style="font-family: Verdana, sans-serif;">So do I look up to any one person in the modern era? In my lifetime, I would have to look up to Mahatma Gandhi, for his nonviolence. I would have to look to Martin Luther King for following suit with nonviolence. Both of them paid with their lives.</span></div>
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<span style="font-family: Verdana, sans-serif;">I would actually have to look to Malcolm X, who gave his life for stepping out against the tyranny of what had become the honorable Elijah Mohammed’s teachings, and speak the truth. Are we willing to step out and be uncomfortable? And by the way, all this stuff makes us uncomfortable until we try it. Once we try it for the first time, it becomes much simpler. So all we gotta do is just make a step forward, even a little step forward, and “Oh, that person’s not going to bite my head off. They’re not gonna follow me home, and they will respond well.” So it’s just, slowly but surely, let us all try to make changes in our lives. We don’t have to sacrifice our lives for our direction or our belief structure. We just have to understand that we’re all human beings on the same planet, and we all have basic needs of security, shelter, of food and warmth. And beyond that, we have an innate presence of fellowship with our fellow human beings. And many of these people are so dejected, just because they’ve lost that connection. So perhaps, that’s our direction: Find one person, even if it’s just one, that may make a difference.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: Wow. The last thing I can ask you is, do you have anything to add that I haven’t asked?</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Just do it.</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Don’t think about it, just go out and do something. Today, tomorrow, I don’t know, next week, but just do something. But do it locally. Forget about globally. Forget about going overseas or helping some relief effort. Do something personally that you feel a little bit uncomfortable with. And through that uncomfortableness, you’ll gain a little bit of respect for yourself. And that’s all the great spiritual teachers were ever telling us. And that’s what Jesus meant by the people who pray publicly have already received their rewards. So do it quietly, and just say hello to somebody on the street corner, even if you can’t give them a nickel, just sit down and spend even two, three minutes with them. It may change their lives.</span></div>
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<span style="font-family: Verdana, sans-serif;">BM: That dovetails perfectly with what The Only Love Project is about – being local. It has to happen right here. I can’t change anything going on in Syria. But I can change myself and my neighborhood.</span></div>
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<span style="font-family: Verdana, sans-serif;">WD: Yeah, we can’t teleport ourselves to Syria. You’re absolutely right. We might wish we could, right? We might wish we could go there. In fact, we might even wish we could sit down face to face with either Obama or somebody else in charge, or the UN Council, but reality is, that’s not gonna happen. And as much as that maybe pains us, that doesn’t mean that we should view that as a failure. We just have to look at the opportunity, and what’s the opportunity. Our opportunity exists in our community. That’s the only place it exists. It doesn’t exist anywhere else. Within our extended families, within our social networks, and within our communities. This is where we have to engage.</span></div>
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<span style="font-family: Verdana, sans-serif;">And you know that…the Venerable P’arang, she set up shop in the middle of the barrio in Detroit, right? [Still Point Zen Buddhist Temple] And as much as some of the people, if you read the books by Geri Larkin, she’ll share with you that many of the local community people, as much of a pain in the ass as they became, never got turned away, never were shut down, never were shunned, and were always respected.</span></div>
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<span style="font-family: Verdana, sans-serif;">And do we have the tolerance to do that? And again, it may make us uncomfortable, but it puts us much closer in touch with what it means to be a human being. So all I can suggest is just try it. Just try it.</span></div>
<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com0tag:blogger.com,1999:blog-3814323669091455052.post-23723791497566998022013-09-15T19:57:00.000-07:002013-09-23T17:24:34.952-07:00Buddhism in the West - a Perspective 28 years in...and I am only a young pratitioner<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: Verdana, sans-serif;">I have not posted to Zen Mirror in a very long time. I have been busy helping others, and others have been busy helping me. I maintain this site as a wealth of knowledge and will continue to do so as time allows me to do such.</span></div>
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<span style="font-family: Verdana, sans-serif;">I have had a burning question that I have been carrying for a few years and I would like to direct it to all my Buddhist Friends in the West who happen to read this blog. When the Venerable Thich Thien-An, Yasuntani Roshi, Matsuoka Roshi, Maezumi Roshi, Zen Master Seung Sahn, Mahaghosananda and other Eastern Buddhist teachers came to the West they would quite often celebrate Buddhist high holidays together in joint ceremonies, they would invite each other to engage their groups, why do Buddhist Groups today not do this? </span></div>
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<span style="font-family: Verdana, sans-serif;">Following the passing of all the First Generation Eastern Teachers who have come to the West, we find ourselves in a desolate wasteland of sectarian segregation. We now find that we have Buddhist Clubs not Buddhist Sanghas that are more concerned with adherence to their particular ideology than with adherence to Buddhist ideals. They have become more like Gym Memberships than real Buddhist Sanghas. Buddhism does not sell anything while Clubs are selling some shining thing that will make your life better.</span></div>
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<span style="font-family: Verdana, sans-serif;">In my experience, most Western Buddhist groups do not accept Buddhist Precepts (even the 5 Precepts) from another group, stating that you must be totally indoctrinated to “their brand" of practice before you can be accepted as a Buddhist member. </span></div>
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<span style="font-family: Verdana, sans-serif;">None of this follows the tradition in Asia, and I am a bit frustrated that all of these exclusive Buddhist Clubs are paying for advertising on Media and in Print to support their organizations. The Buddhist Community in the West has truly become “a cult of personality.” I want to ask a question to Buddhist practitioners out there, how much do you think it costs to take out a full page ad in a Buddhist Magazine, (more than you think) and who do you think is paying to have your leaders mug displayed across the pages of these Buddhist National Inquirers? You are my friend, no one else. You are supporting a cult of ego that does not take heed the Buddhadharma. Web sites are relatively inexpensive, a few dollars a month, while advertisement in print is outrageously expensive. I do not attack advertising that way, yet I wonder if it is a wise usage of the sangha's commitment to practice.</span></div>
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<span style="font-family: Verdana, sans-serif;">These organization founders take out huge full page ads in Buddhist publications with their faces as the graphics instead of some graphic of helping others, further they elicit that you should come to me as I am the enlightened guru, all of this nonsense instead of a middle way approach to Buddhist compassion. Sanghas only exist to help the Sangha (the West only wishes to fill their coffers.) Most Buddhist Clubs advertise or establish their leaders to be some Great Socially Enlightened being so I am not sure what they are attempting to be. The job of a teacher is to help others wake up to their own inherent nature, the nature they were born with for Buddha's sake!</span></div>
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<span style="font-family: Verdana, sans-serif;">What happened to liberation from the self? Is this about receiving sanctification to wear pius clothing and shave your head? No, we must break free and realize we all the same family, seeking the aspiration. </span></div>
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<span style="font-family: Verdana, sans-serif;">I would like to see a Western Society where we as, a minority of Religious Practitioners in the West, try to live out our lives as compassionate and dedicated Buddhists who can come together in a unified spirit of the Buddhadharma. Let us shed our auspices of teaching something unique or special or even mystical, and let us come together upon the Four Noble Truths, the Eightfold Path, and the manifestation of compassion and love in our lives. </span></div>
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<span style="font-family: Verdana, sans-serif;">We are, after all, part of the greater family of interconnected humans; can we not start acting this way? Thank you for reading this post and I do hope you take it to heart and do something to build a bridge with another Buddhist in your own community. </span></div>
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<span style="font-family: Verdana, sans-serif;">There is only one reform in life, and that is to become more loving.</span></div>
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<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com3tag:blogger.com,1999:blog-3814323669091455052.post-5045232714590674902013-07-04T21:26:00.000-07:002013-07-04T21:26:05.656-07:00Joni Mitchell and Buddhism<table cellpadding="0" cellspacing="0" class="tr-caption-container zemanta-img" style="float: left; margin-right: 1em; text-align: left;"><tbody>
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<tr><td class="tr-caption zemanta-img-attribution" style="text-align: center; width: 300px;">Cover of <a href="http://www.amazon.com/Hejira-Joni-Mitchell/dp/B000002GYC%3FSubscriptionId%3D0G81C5DAZ03ZR9WH9X82%26tag%3Dzemanta-20%26linkCode%3Dxm2%26camp%3D2025%26creative%3D165953%26creativeASIN%3DB000002GYC" target="_blank">Hejira</a></td></tr>
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<span style="font-family: Verdana, sans-serif; text-indent: 0in;">In 1985 I was driving home from work, in fact just
getting off the freeway, when a familiar voice came on the radio. It was undoubtedly,
Joni Mitchell, she has always been one of my favorite artists, which at that time had been about ten years. Yet this song was unfamiliar to me and assuming it to be new I listened quite intently. As those who are
close to me know, I treat music as poetry, so the lyrics have always been the
most important part of any song. As I listened closely the chorus came around
and she sang, “At least the moon at the window, the thieves left that behind.”
I immediately recognized this as one of the most famous haikus by the Japanese Zen
Buddhist priest Ryokan (1758-1831):</span></div>
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<span style="font-family: "Verdana","sans-serif";">The haiku entitled "The Thief Left It Behind"
is as follows:<o:p></o:p></span></div>
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<i><span style="font-family: "Verdana","sans-serif";">The thief left it
behind<o:p></o:p></span></i></div>
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<i><span style="font-family: "Verdana","sans-serif";">the moon<o:p></o:p></span></i></div>
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<i><span style="font-family: "Verdana","sans-serif";">at my window.<o:p></o:p></span></i></div>
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<span style="font-family: "Verdana","sans-serif";">In this haiku Ryokan is laughing at the absurdity of
the theft. "The thief left it behind," he foolishly couldn't
recognize the one great treasure the poor monk possessed – “the moon,"
enlightenment – and, instead, took an armload of worthless junk. To point out
what a petty haul it was, Ryokan even ran after the thief with a cushion the thief
had missed. Any sort of theft of Ryokan's possessions was a pointless act
because, of course, who can take the moon from his window? Ryokan is amused and
invites us to join in his laughter. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";">I quickly bought the new CD which was titled, “Wild Things Run Fast.” From that point, over 28 years, until a few days ago, I had always wondered if Joni
Mitchell had either dabbled in Buddhism or was a Buddhist herself. Back in the
1970’s, after the first time I heard “Hejira,” it became one of my all time favorite
albums. Because I don’t spend much time listening to music anymore, I hadn't listened to the album </span><span style="font-family: Verdana, sans-serif; text-indent: 0in;">fully</span><span style="font-family: Verdana, sans-serif; text-indent: 0in;"> </span><span style="font-family: Verdana, sans-serif; text-indent: 0in;">in a few years, someone
posted the YouTube video for Hejira on Facebook, so I gave it a casual listen, at least that is what I thought it was going to be. The song left
me in tears, I could hear the introspection, the anguish of watching others self destruct, and the futility of trying to change anything outside of us. This world we live in is an ocean of suffering and very few of us transient travellers are willing to be honest with ourselves about it. Joni has always managed to capture this in her words and her moods of music as they slide up and down and back and forth. She has been a mirror for me in my lifetime, and I honor her as much as I do Basho, Hanshan, Ryokan, Laozi, Zhuangzi, Kabir, Hafiz, Ghalib and Jelaluddin</span><span style="font-family: Verdana, sans-serif; text-indent: 0in;"> Rumi. Surprisingly, this recent experience motivated me to search the internet and to find out the truth about Joni Mitchell and religion. After the first song below I
list the results I uncovered.</span></div>
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<br /></div>
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<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/ISfEs32wLMw?rel=0" style="text-indent: 0in;" width="420"></iframe></div>
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<span style="font-family: "Verdana","sans-serif"; font-size: x-small;">(This is a live version of the song which is on "How Do You Stop.")</span><br />
<b><span style="font-family: "Verdana","sans-serif";"><br /></span></b>
<b><span style="font-family: "Verdana","sans-serif";">Moon at the Window<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";">by Joni Mitchell
<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";">I<i>t takes cheerful resignation<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Heart and humility<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>That's all it takes<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>A cheerful person told me<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Nobody's harder on me than me<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>How could they be<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And nobody's harder on you than you<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Betsy's blue<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>She says "Tell me something good!"<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>You know I'd help her out if I only could<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Oh but sometimes the light<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Can be so hard to find<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>At least the moon at the window<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>the thieves left that behind <o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>People don't know how to love<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>They taste it and toss it<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Turn it off and on<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Like a bathtub faucet<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Oh sometimes the light<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Can be so hard to find<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>At least the moon at the window<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>The thieves left that behind<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I wish her heart<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I know these battles<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Deep in the dark<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>When the spooks of memories rattle<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Ghosts of the future<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Phantoms of the past<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Rattle rattle rattle<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>In the spoon and the glass<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Is it possible to learn<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>How to care and yet not care<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Since love has two faces<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Hope and despair<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And pleasure always turns to fear<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I find<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>At least the moon at the window<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>The thieves left that behind<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>At least they left the moon<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Behind the blind<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Moon at the window<o:p></o:p></i></span></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";">© 1982<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Verdana","sans-serif";">Reader’s Digest: Excerpt
of Interview with Joni Mitchell <o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";"><i>RD: Did you ever have problems with drugs or addiction?<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Mitchell: I did, briefly. I didn’t get involved for
years, and then I went on Rolling Thunder and they asked me how I wanted to be
paid, and I ran away to join the circus: Clowns used to get paid in wine – pay
me in cocaine because everybody was strung out on cocaine. It was Chögyam
Trungpa who snapped me out of it just before Easter in 1976. He asked me, “Do
you believe in God?” I said, “Yes, here’s my god and here is my prayer,” and I
took out the cocaine and took a hit in front of him. So I was very, very rude
in the presence of a spiritual master.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>RD: And he was able to…?<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Mitchell: His nostrils began to flare like bellows, and
he a rhythmic breathing. I remember thinking, what’s with his nose? It was
almost hypnotic. They have a technique called emanating grace ways. I assume he
went into a breathing technique and a meditation. I left his office and for
three days I was in awakened state. The technique completely silenced that
thing, the loud, little noisy radio station that stands between you and the great
mind.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>RD: And when you came out of that awakened state…?<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Mitchell: The thing that brought me out of the state
was my first “I” thought. For three days I had no sense of self, no
self-consciousness; my mind was back in Eden, the mind before the Fall. It was
simple-minded, blessedly simple-minded. And then the “I” came back, and the
first thought I had was, Oh, my god. He enlightened me. Boom. Back to normal –
or what we call normal but they call insanity.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>RD: It was his breathing technique and he managed to
pass it on to you. And when you came out of your three days, you were no longer
cocaine?<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Mitchell: Yes. Ten years later when I learned he was
dying, I went back to thank him.<o:p></o:p></i></span><br />
<span style="font-family: "Verdana","sans-serif";"><br /></span>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="http://4.bp.blogspot.com/-Qqx0r4B_kSI/UdYsQdUu7RI/AAAAAAAATKA/oQ85dmcYl4Y/s247/trungpa+by+joni+mitchell.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="400" src="http://4.bp.blogspot.com/-Qqx0r4B_kSI/UdYsQdUu7RI/AAAAAAAATKA/oQ85dmcYl4Y/s400/trungpa+by+joni+mitchell.jpg" width="313" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Portrait of Trugpa by Joni Mitchell</td></tr>
</tbody></table>
<b style="text-indent: 0in;"><span style="font-family: "Verdana","sans-serif";">Friend of spirit: Joni
Mitchell discusses Chögyam Trungpa Rinpoche in an interview:</span></b></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";"><i>He was the bad boy of Zen. I wrote a song about a visit
I made to him called "Refuge of the Road." I consider him one of my
great teachers, even though I saw him only three times. Once I had a
fifteen-minute audience with him in which we argued. He told me to quit
analyzing. I told him I couldn't - I'm an artist, you know. Then he induced
into me a temporary state where the concept of "I" was absent, which
lasted for three days. <o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>[Later], at the very end of Trungpa's life I went to
visit him. I wanted to thank him. He was not well. He was green and his eyes
had no spirit in them at all, which sort of stunned me, because the previous
times I'd seen him he was quite merry and puckish - you know, saying
"shit" a lot. I leaned over and looked into his eyes, and I said,
"How is it in there? What do you see in there? And this voice came, like,
out of a void, and it said, "Nothing." So, I want over and whispered
in his ear, "I just came to tell you that when I left you that time, I had
three whole days without self consciousness and I wanted to thank you for the
experience." And he looked up at me, and all the light came back into his
face and he goes, "Really?" And then he sank back into this black
void again.</i></span></div>
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<b><span style="font-family: "Verdana","sans-serif";"><br /></span></b>
<b><span style="font-family: "Verdana","sans-serif";">Refuge of the Road<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I met a friend of spirit<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>He drank and womanized<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And I sat before his sanity<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I was holding back from crying<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>He saw my complications<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And he mirrored me back simplified<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And we laughed how our perfection<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Would always be denied<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>“Heart and humor and humility”<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>He said “Will lighten up your heavy load”<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I left him for the refuge of the roads<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I fell in with some drifters<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Cast upon a beach town<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Winn Dixie cold cuts and highway hand me downs<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And I wound up fixing dinner<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>For them and Boston Jim<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I well up with affection<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Thinking back down the roads to then<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>The nets were overflowing<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>In the Gulf of Mexico<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>They were overflowing in the refuge of the roads<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>There was spring along the ditches<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>There were good times in the cities<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Oh, radiant happiness<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>It was all so light and easy<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Till I started analyzing<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>And I brought on my old ways<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>A thunderhead of judgment was<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Gathering in my gaze<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And it made most people nervous<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>They just didn’t want to know<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>What I was seeing in the refuge of the roads<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I pulled off into a forest<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Crickets clicking in the ferns<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Like a wheel of fortune<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>I heard my fate turn, turn, turn<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>And I went running down a white sand road<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>I was running like a white-assed deer<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Running to lose the blues<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>To the innocence in here<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>These are the clouds of Michelangelo<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Muscular with gods and sungold<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Shine on your witness in the refuge of the roads<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>In a highway service station<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Over the month of June<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>Was a photograph of the earth<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>Taken coming back from the moon<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>And you couldn’t see a city<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>On that marbled bowling ball<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>Or a forest or a highway<o:p></o:p></i></span></div>
<div align="left" class="MsoNormal" style="margin: 0in 0in 0.0001pt; text-indent: 0in;">
<span style="font-family: "Verdana","sans-serif";"><i>Or me here least of all<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>You couldn’t see these cold water restrooms<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Or this baggage overload<o:p></o:p></i></span></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Westbound and rolling taking refuge in the roads</i><o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: "Verdana","sans-serif";">Joni Mitchell in
person by Alexandra Gill – Feb 16, 2007<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Her agent is now in L.A. shopping the new album around,
but Mitchell still doesn't have much time for the music business. Other things
seem more important. A self-described Buddhist-Gnostic hybrid, she was
introduced to Buddhism through a mind-bending encounter with the Tibetan
Buddhist spiritual master Chogyam Trungpa while performing on Bob Dylan's
Rolling Thunder tour. It was 1975 and she was being paid in cocaine during a
brief dalliance with drugs.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>The monk asked her if she believed in God.
"Yes," she replied, snorting a line right in front of him.
"Here's my god and here is my prayer." The monk flared his nostrils
and "zapped" her into an awakened state of consciousness with
rhythmic breathing. For three days, she had no sense of self.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>"My mind was back in Eden, the mind before the
fall. With the 'I' gone, you no longer have a divisional mind that goes 'good,
bad, right, wrong.'<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>"I am of the 'God is within' school,"
Mitchell adds, explaining that she sometimes gets close to re-entering a
similar state, which she now calls the dazzling darkness, while painting or
playing pinball.<o:p></o:p></i></span></div>
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<i><br /></i></div>
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<span style="font-family: "Verdana","sans-serif";"><i>"I see the entire world as Eden, and every time
you take an inch of it away, you must do so with respect. We've just whittled
it down to nothing, so that it can no longer support us. We are a disease upon
its back, and it's calling on all of its immune system to get us off."</i><o:p></o:p></span><br />
<span style="font-family: "Verdana","sans-serif";"><br /></span></div>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="http://2.bp.blogspot.com/-Ro3Pl3LR5pg/UdYxUV2-zGI/AAAAAAAATKQ/lToDUdYbF2E/s630/Joni-Mitchell-and-Jane-Fonda.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="http://2.bp.blogspot.com/-Ro3Pl3LR5pg/UdYxUV2-zGI/AAAAAAAATKQ/lToDUdYbF2E/s320/Joni-Mitchell-and-Jane-Fonda.jpg" width="218" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Joni Mitchell and Jane Fonda in 2011</td></tr>
</tbody></table>
<br /></div>
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<b><span style="font-family: "Verdana","sans-serif";">Oct 11.11 Jane Fonda
blog:<o:p></o:p></span></b><br />
<b><span style="font-family: "Verdana","sans-serif";"><br /></span></b></div>
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<span style="font-family: "Verdana","sans-serif";"><i>Had dinner with Joni Mitchell Saturday night. Never met
her before but she’s known Richard for ever. I can’t remember when I’ve had a
more intense, far-reaching, multifaceted conversation (right from the moment we
sat down…no small talk with Joni)—from Christianity, Buddhism, the Gnostics,
different forms of meditation, Ego as the original sin, to living in the
wilderness north of Vancouver, the beauty of blue herons, our Black bear
encounters (mine more dramatic than hers), medical challenges (hers more dramatic
than mine), Georgia O’Keefe (she stayed with her in New Mexico when O’Keefe was
90), painting (Joni paints), innovators versus copy cats and music. It thrills
me to listen to musical people (Joni and Richard…or Keith Richards in his
autobiography) dig into the minutia of creating musical art. Much is Greek to
me but they got into what it meant to have started on the banjo (Joni) and how
that influences chords and tuning. She talked fascinatingly about how she
always liked to do what hadn’t been done musically–unresolved chords, etc, that
often made the music honchos nervous. I should have taken notes. Jane Fonda</i><o:p></o:p></span><br />
<br />
<span style="font-family: Verdana, sans-serif;"><b>Hejira</b></span><br />
<span style="font-family: Verdana, sans-serif;"><b><br /></b></span>
<span style="font-family: Verdana, sans-serif;">Hejira was the flight of Muhammad from Mecca to Medina in 622 which marked the beginning of the Muslim era; the Muslim calendar begins in that year. In its common usage today it means </span><span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;">a journey to escape from a hostile environment. In this way, Joni Mitchell's epic album "Hejira" was about her journey out of self delusion and into a place of self-discovery. The album was written on a road trip across the United States from Maine to Los Angeles, in an effort to come back to herself. This trip played on the heels of her stint with Bob Dylan on the "Rolling Thunder Tour," a tour where many were sucked into a group cocaine frenzy. It has always appeared to me that Joni Mitchell was following in the footsteps of all of the fellow travellers that go out into the wilderness to discover simply what appears. Buddha, Laozi, Jesus, Mohammed, Ramana Maharshi and Krishnamurti just to name a few.</span></span><br />
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-8-FG-Azaxa8/UdZJz8YlcBI/AAAAAAAATKw/TjM7rrmtooc/s400/1964-mercury-comet-4-door-sedan-1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="http://1.bp.blogspot.com/-8-FG-Azaxa8/UdZJz8YlcBI/AAAAAAAATKw/TjM7rrmtooc/s320/1964-mercury-comet-4-door-sedan-1.jpg" width="320" /></a></div>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;">I have made the trek from Los Angeles to New York twice in my life. The first time was in 1966 in my Dad's 1964 Mercury Comet. What a treat it was for a fourth grader to be on such an epic journey across the U.S. What amazed my young eyes were the cities full of lights that appear, seemingly out of nowhere, on this journey. We ate at some great local restaurants and stayed in lots of cheap motels on that trip. I loved every minute of it getting to see this country from the window of my father's car. </span></span><br />
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-9LOiMgl1-0s/UdZGtcIOZEI/AAAAAAAATKg/2kv_7Z1nSaI/s440/dodge-a1006.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="216" src="http://3.bp.blogspot.com/-9LOiMgl1-0s/UdZGtcIOZEI/AAAAAAAATKg/2kv_7Z1nSaI/s320/dodge-a1006.jpg" width="320" /></a></div>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;">Later, in 1976, when I was 19 I made the drive with my wife. We were driving my 1964 Split Window A100 Van. It had a 225ci Slant Six between the front seats and had a 3 speed column shift. It also had a Pioneer Super Tuner mounted on the engine cowling, and I had Bose 301 speakers in the back. It was my hippie wagon and I ended up shipping it to Germany, but that is another story. I won't bore you with anymore of this story as we have to get back on subject. Let us just say that again, the depth and breadth of this country left a lasting impression on me. </span></span><br />
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;"><br /></span></span>
<span style="text-indent: 0in;"><span style="font-family: Verdana, sans-serif;">Much like "On the Road" by Jack Kerouac, her writing is inspired by both the beauty of what appears and the insight that the solitude of the road can afford us. I have been listening to this woman, as a spiritual guide since 1975 and she has never let me down. Always digging deeper and discovering some undiscovered insight and relevance. This is our path as spiritual seekers, to question everything. Most believe it is questioning that which exists outside of us; however, those who have stumbled into the path know it is always about looking inside and moving forward into a more loving and compassionate state. I hope you enjoy all of this, as she has brought me tremendous joy throughout my life.</span></span></div>
</div>
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<br />
<span style="font-family: Verdana, sans-serif;">Hejira</span><br />
<span style="font-family: Verdana, sans-serif;"><br /></span>
<span style="font-family: Verdana, sans-serif;">by Joni Mitchell </span><br />
<span style="font-family: Verdana, sans-serif;"><br /></span>
<span style="font-family: Verdana, sans-serif;"><i>I'm traveling in some vehicle</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I'm sitting in some cafe</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>A defector from the petty wars</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>That shell shock love away</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>There's comfort in melancholy</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>When there's no need to explain</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>It's just as natural as the weather</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>In this moody sky today</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>In our possessive coupling</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>So much could not be expressed</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>So now I'm returning to myself</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>These things that you and I suppressed</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I see something of myself in everyone</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Just at this moment of the world</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>As snow gathers like bolts of lace</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Waltzing on a ballroom girl</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i><br /></i></span>
<span style="font-family: Verdana, sans-serif;"><i>You know it never has been easy</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Whether you do or you do not resign</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Whether you travel the breadth of extremities</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Or stick to some straighter line</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Now here's a man and a woman sitting on a rock</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>They're either going to thaw out or freeze</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Listen</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Strains of Benny Goodman</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Coming through the snow and the pinewood trees</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I'm porous with travel fever</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>But you know I'm so glad to be on my own</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Still somehow the slightest touch of a stranger</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Can set up trembling in my bones</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I know no one's going to show me everything</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>We all come and go unknown</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Each so deep and superficial</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Between the forceps and the stone</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i><br /></i></span>
<span style="font-family: Verdana, sans-serif;"><i>Well I looked at the granite markers</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Those tributes to finality to eternity</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>And then I looked at myself here</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Chicken scratching for my immortality</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>In the church they light the candles</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>And the wax rolls down like tears</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>There's the hope and the hopelessness</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I've witnessed thirty years</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>We're only particles of change I know I know</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Orbiting around the sun</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>But how can I have that point of view</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>When I'm always bound and tied to someone</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>White flags of winter chimneys</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Waving truce against the moon</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>In the mirrors of a modern bank</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>From the window of a hotel room</i></span><br />
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<span style="font-family: Verdana, sans-serif;"><i>I'm traveling in some vehicle</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>I'm sitting in some cafe</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>A defector from the petty wars</i></span><br />
<span style="font-family: Verdana, sans-serif;"><i>Until love sucks me back that way</i></span><br />
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<span style="font-family: Verdana, sans-serif;">© 1976; Crazy Crow Music</span>Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com4tag:blogger.com,1999:blog-3814323669091455052.post-37419064597780999272013-07-01T01:22:00.000-07:002013-07-01T01:22:02.257-07:00An Honest Reflection on Personal Drug Use and the path that led me Out<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/AMsGvYzedjA?rel=0" width="420"></iframe><br />
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<span style="font-family: Verdana, sans-serif;">This may be a sensitive subject for many readers of my blog, and for that I do apologize beforehand if it either bothers or offends you. I have only hinted at, in the past, my relationship to drugs and I have never really come out and spoken fully about my past and trust me I will only hint at it here. It is not something I am proud of, yet it is still a part of who I am today. Those who are close to me have heard many of my stories yet I have been hesitant to come out and talk openly about this interesting path that led me into becoming a Buddhist Monk.</span><br />
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<span style="font-family: Verdana, sans-serif;">The song in the video by Lou Reed is about Heroin, which was one of my favorite pastimes back then, he takes you on a journey through the 'rush' and the 'calm' that follows, and most of you won't understand, nor should you. Lately though, I have noticed that Lou Reed's lyrics keep going back to "and I guess I just don't know, and I guess I just don't know." I will discuss this later.</span><br />
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<span style="font-family: Verdana, sans-serif;">During those years I did not know that I could actually turn off my brain, and as the pain and the thoughts were always rushing in, the only way I felt even close to sane was when I was high on some substance. </span><br />
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<span style="font-family: Verdana, sans-serif;">During my young adulthood, from age 16 to 24, I was experimenting or strung out or used every illicit drug that existed in the 1970's; luckily, back then, "Crack Cocaine" had not yet been invented. I also abused many of the legal prescription drugs like "ascodine," "percodan," "percocet," "dilantin," "quaalude," "valium," "dexedrine," and many others, preferring to snort them by the way, as well as some of the natural plants that are still not regulated, and by the way everyone should steer clear of jimson weed (loco weed) as it it highly psychoactive and I had several of my friends locked up for mental instability because of this plant. I hated jimson weed, but I was so out of control probably took it over forty times. When I was 18 I overdosed twice on amphetamines and was hospitalized for several days following each of my seizures. </span><br />
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<span style="font-family: Verdana, sans-serif;">I smoked pot or hashish every day, yet that was never good enough, so I tried cocktails of mescaline, LSD, Cocaine and Benzedrine. Based upon my own experience it is easy for me to see how drugs took the lives of Jimi Hendrix, Janis Joplin, John Belushi, and more others, both famous and unknown, these people may or may not be remembered, yet their internal struggle remains, lest we forget Michael Jackson or Whitney Houston. I can only say that I am surprised that I survived the experience. I used to love hitting "white caps" on the bong, which was a combination of heroin, thai weed and sometimes either quaaludes or amphetamines.</span><br />
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<span style="font-family: Verdana, sans-serif;">I can honestly say that from my 18th Birthday until about 24 and a half I was stoned out of my mind every single day on one substance or another. I know that once I went on a three week acid (LSD) run where I took acid every day for the three week period. By the end of the experience I had become bored with the results and just quit for a time.</span><br />
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<a href="http://1.bp.blogspot.com/-7LcMIS1EfiQ/UdEdhMt0vwI/AAAAAAAATJI/Gsk-j0kBJww/s669/micheline+and+paul.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://1.bp.blogspot.com/-7LcMIS1EfiQ/UdEdhMt0vwI/AAAAAAAATJI/Gsk-j0kBJww/s320/micheline+and+paul.jpg" width="218" /></a></div>
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<span style="font-family: Verdana, sans-serif;">This picture was taken on May 30, 1976 and at the time I was lucky if I weighed 118 pounds, and for the record I am six feet tall. I also know that it is a bit strange for those who know me to even comprehend that I was ever this skinny (I am currently about 300 pounds); however, I do believe the years of methamphetamine, heroin and other drugs severely screwed up my metabolism.</span></div>
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<a href="http://3.bp.blogspot.com/-CX27E9QpXlo/UdEoHInwGUI/AAAAAAAATJY/SGhBbkih67g/s1240/Punk+Do+Chong.BMP" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/-CX27E9QpXlo/UdEoHInwGUI/AAAAAAAATJY/SGhBbkih67g/s320/Punk+Do+Chong.BMP" width="124" /></a></div>
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<span style="font-family: Verdana, sans-serif;">I had a difficult time finding myself, yet I have never exploited my past to justify what I do today. Nor do I depend or lean on it. Yes I was a hard rocker as well as one of the original punks for a time, I loved the Sex Pistols, the Clash, the Boomtown Rats, the Circle Jerks, the Adolescents, and even had a close relationship with Rikk Agnew (an icon in the Punk Community), but never felt any of this was important to the path I finally discovered. I have never tried to glorify my past or use it as an endorsement or a way into any counter culture group, I am merely trying to share a story of a path. </span></div>
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<span style="font-family: Verdana, sans-serif;">There are those who sell Punk Buddhism, and Twelve Step Buddhism, and although I believe these can help individuals to a point, they are self limiting. Ch'an Buddhism is limitless, why, because it has no bounds or objective. Had I taken on a persona from my past and used it to teach others, they would have been limited by my own persona. This is a mistake made by many awakened teachers. Waking up upon the lines of some 'sub-culture' identity leaves you limited in the end. </span></div>
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<span style="font-family: Verdana, sans-serif;">I have had many rough patches in my life, and yet today I can say that all of that no longer exists, and the person I am speaking about was left far behind in history. I believe this is why I have not pursued the path of discussing drug use and recovery as a path toward spirituality. Once we leave that past behind, that persona, that individual, that person no longer exists. Zen Master Seung Sahn taught me that "not knowing" was the only important aspect of living. Once I had permission to "not know" life began to fall into place. It is is an ongoing discovery and some 35 years later I am still discovering it.</span></div>
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<span style="font-family: Verdana, sans-serif;">(I know I will get all kinds of shit from the 12 steppers out there for saying this, and this is why I have chosen to keep my mouth shut 30 years. Have at it my friends as it is all just noise in the Cosmos.)</span></div>
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<br />Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com2tag:blogger.com,1999:blog-3814323669091455052.post-70378299252503874172013-06-30T17:08:00.001-07:002013-06-30T17:08:06.847-07:00An interesting perspective from George Carlin that I have always loved.<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/yessvOjnUBA?rel=0" width="420"></iframe>
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An interesting perspective from George Carlin that I have
always loved. It echo’s Buddha’s urging to question everything.</div>
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<i>“Once a week, Father
Russell would come in for “Heavy Mystery” time. And we would save all our weird
questions for Father Russell. In fact, we would make up strange questions. The
class would take a whole week thinking up trick questions for Father Russell. ‘Hey,
hey, hey Father! Hey, uh, if God is all-powerful, can he make a rock so big
that he himself can't lift it? Ha, ha, heeeeey! We got him now! Ah, ha, ha!’ Or
else you’d take a very simple sin and surround it with the most bizarre
circumstances you could imagine...to try to, you know, relieve the guilt in the
sin. We would usually end up with the, uh, statement, ‘Would that then be a sin
then, Father?’” <o:p></o:p></i></div>
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<i>So, here is an
example. There was one sin which was not receiving communion during Easter
time. You had to perform your ‘Easter duty’. As good Catholics we had to
receive communion once between Ash Wednesday and Pentecost Sunday and if we
didn’t receive it, it was considered a mortal sin. Provided, of course, we had
said to ourselves, ‘Hey, I’m not going do it this year!’ And, there were not
many mortal sins on that, but many of us boys went to Venial City on Easter
duty and so we would ask the priest ‘Hey, Father, hey, uh.’ Remember guys would
leave their hand up after they got called on, right? And the priest would say, ‘What
are you, the Statue of Liberty, Dunn?’ ‘Oh, sorry Father. Anyways, Father.
Suppose that you didn’t make your Easter duty...and it’s Pentecost Sunday...the
last day...and you’re on a ship at sea...and the chaplain goes into a
coma...but you wanted to receive. And then it’s Monday, too late...but then you
cross the International Date Line!’ ‘Yes, I’m sure God will take that into
account. Sit down, Woozie.’ </i></div>
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– the Late Great Philosopher George Carlin</div>
Wonji Dharmahttp://www.blogger.com/profile/14388857704848706296noreply@blogger.com1