Archive for the ‘Religion’ Category

Awakening to the Shadow Side of Affluence

March 4, 2018

Poverty is a social disease, not an individual sin. Jesus understood this truth. The radical and untamed Jesus of the gospels was poor and disenfranchised. He lived among, taught, and healed the diseased, the powerless, the hopeless. Today, we would likely find him living on our streets ministering to the forgotten people who have no place in our society except as detritus and nuisances.

Being poor, Jesus understood poverty. Being oppressed, He understood powerlessness and injustice. Yet Jesus offered a message of hope. His way of love, if truly embraced, turns the social norms of an injust society on its head. In His realm of love, the weak and vulnerable are more precious than the powerful and successful.

In our own Buddhist way, we can understand that Jesus was a Bodhisattva — a being whose entire life was focused on the wellbeing of others. This does not challenge the Christian understanding of Jesus as the Anointed One (Christ), but rather gives us Buddhists an opportunity to embrace the working of Amida’s Unconditional Compassion in its many forms.

The Buddha Shakyamuni — the historical Buddha — was not poor. He came from a privileged social class. He had access to wealth, power, and influence. Even after Shakyamuni left the palace and became known as the Buddha, he retained connections with his former life. He was often surrounded by other disaffected members of the aristocracy, many of whom were related to him. Unlike Jesus, the Buddha Shakyamuni and his community (Sangha) were supported by the wealthy and powerful of his time. As a result, Shakyamuni and the Buddhist Sangha had an interest in maintaining the status quo.

While the Buddha certainly offered an alternative way of life — a tremendously liberating one — he did not challenge the structural violence and injustice of society in the confrontational way that Jesus did. (Remember, Jesus was executed for sedition.) The Buddha’s revolution was more explicitly internal, than the one Jesus offered.

Buddha Tending the SickThe downside of this emphasis on internality is that compassion and love, the two dynamic activities of the religious life, are often practiced in a general and non-specific way. Buddhists have compassion for all beings, but may not do anything about the suffering on their doorsteps. Buddhists vow to save all beings, but rarely challenge the social structures that perpetuate the suffering of so many.

While a vibrant inner spiritual life is important, we exist within a complex social structure. The reality is that our lives in the affluent West are environmentally unsustainable and greedy. We consume a disproportionate amount of the world’s resources, which are often acquired through social and economic systems that perpetuate poverty, violence, and discrimination.

Jesus’ life bears witness to this shadow side of affluence. As Buddhists, we can learn a lot about the world of privation and oppression from Jesus’ life. It can show us how to ground our compassion, meditation, and profound insight into the reality of the sufferings of the weak and vulnerable. Jesus can remind us that the work of Bodhisattvas is messy, uncomfortable, and dangerous. And Jesus can make us uncomfortable in our spiritual smugness when so many in the world have so little. Jesus reveals to us the brokenness of a social system that values power and wealth over life and love.

Cultivating compassion — daily — is important. Compassion, however, must be honed through tangible action. As Dostoyevsky famously wrote in the Brothers Karamazov: “Love in action is a harsh and dreadful thing compared to love in dreams.” As Buddhists, we need to acknowledge our tradition’s bias towards the wealthy, educated, and comfortable. We must recognize our tradition’s tendency to cultivate a generalized compassion that is uncoupled from real world hardships and distress.

Compassion and love are relational. Jesus’ life demonstrates that compassion and love are meaningless outside of tangible actions towards real people — many of whom are hurt, confused, scared, and often difficult to be around.

Christians can learn a lot from the Buddha. However, on the issues of inequality, privation, and social injustice, we can learn much from Jesus about the need for a grassroots, compassionate awakening that seeks to radically transform society for the benefit of those who have nothing.

Peace, Paul

Universal Salvation not Individual Salvation

February 17, 2018

I spend a lot of time working with our local Interfaith group. I do this because I believe that here in the United States we need to shift the dominant religious narrative from one of individual salvation, to that of Universal Salvation.

Individual salvation, has its place. It is especially important for the powerless and oppressed. It offers hope to those who cannot change the world around them. It can provide healing to those whose spirit has been broken.

Individual salvation is a bit like money. For those who have few means, it is vital and life saving (salvific). For those of great wealth, it is often a source of self-indulgence and gluttony. For the wealthy, the principle virtue is necessarily generosity —using one’s wealth to benefit those who suffer disproportionately because they have so little.

We who are fortunate in our liberty and abundance have an obligation to work for the salvation of others. Universal Salvation is our moral imperative. To luxuriate in comfort and safety while children and others remain unfed and unsheltered is fundamentally wrong. We all know this.

The work of helping others can seem daunting. It may be hard to know where to begin. As trite as it sounds, compassionate action begins with compassionate action. It doesn’t have to be grand or perfect, it just has to happen — daily. Because really, salvation is not hard.

Mary Carrying JesusYou don’t need to be a Saint to offer salvation. You certainly don’t need a complicated philosophy or theology or soteriology. You simply need to be willing to help others. Salvation can be offered in the form of  food for the hungry, shelter for shelterless, employment for unemployed, medicine for the sick, friendship for friendless, comfort for the distraught.

Salvation is the universally welcoming spirit. It is present when we set aside judgement and discrimination and accept others just as they are. Salvation is awakening to the reality that all beings are our beloved neighbors

Universal Salvation is the life path of love and compassion. It is practiced in an ever widening circle. Proximity is key. We cannot understand those whom we do not know. We cannot offer love and assistance — salvation — to those who are unwelcome, either explicitly or implicitly, in our churches and temples.

Ultimately, all are worthy of food and shelter. All are worthy of respect. All are worthy of love. All are worthy of salvation. We simply need to be willing to share our spiritual and material abundance in order to offer Universal Salvation to all.

Peace, Paul

Image: Mary holding the broken body of Jesus.

Social Transformation Takes Work

January 16, 2018

Taking meaningful social action is hard for churches. Yet social transformation, which is really what churches are all about, only comes through the hard and persistent work of individuals and groups.

Social transformation — creating more just and compassionate communities — begins by addressing real needs and not imagined ones. There are lots of nice things to do to help people, but whether or not these things are truly needed or even effective should be considered carefully.

Let’s look at homelessness. The way to end homelessness is to house people. It is that simple. If the goal is to end homelessness, then our priority must be housing. Everything else is secondary.

There are many groups and churches who want to do something about homelessness. They want to feel good about doing good. So they gather hygiene products for the homeless. Or they make blankets. Or they gather coats, shoes, and other basic items for the homeless. They go out on holidays and serve food to the homeless. At Christmas, they buy gifts for the homeless.

All of these are wonderful and kind acts. But if we step back, if we look at it from a distance and with honesty, we will see that none of these projects has helped end homelessness. No one has been housed. At best, these groups have helped homeless individuals be a little more comfortable while remaining homeless.

Non-profits are partially to blame for this situation. We are not willing to tell the truth about these warm-hearted programs. We are unwilling to say to churches and donors: Thank you, but those things are not helpful. They will not end homelessness. What we need from you is housing. And since a lot of homeless individuals are employed, that housing just needs to be affordable based on the realistic earning capacity of a family or individual.

Homelessness persists, at least in the U.S., because churches and social groups have not been willing to do the actual hard work of housing those who are houseless. This might involve opening up church buildings to the homeless, or pressuring lawmakers to build realistically affordable housing, or some other approach.

JizoBig social changes involve sacrifice. Homelessness persists because we, as people of faith, do not truly believe that everyone deserves a home. We are willing to accept homelessness — even the homelessness of families and children — because challenging the status quo is uncomfortable.

If we want to create a more compassionate society, then we need to take action to address real needs in an effective way. Start local. Be effective. Charity is good and important, but we also need to work for structural change. By all means feed your hungry neighbor, but then begin challenging the systems that contribute to hunger in your community.

Charity is often easier than social change. There is something immediately satisfying about feeding a hungry person, or giving a coat to someone who is cold. But if you have to do that day-in and day-out for years, it gets old. So challenge broken and oppressive systems. Charity is a Band-aid. Social change is the cure.

Churches and Faith Communities have the resources to maintain the struggle over the long haul. We have Faith and Vision. However, realizing the Pure Land — the community rooted in love and compassion —  requires action. The Pure Land arises when we do the hard and tangible work of reducing poverty, oppression, violence, racism, injustice, and environmental destruction in our neighborhoods and local communities.

Peace, Paul

Photo: Jizo Bodhisattva, a protector — especially of children

Deepening Your Practice in 2018

January 1, 2018

A New Year is upon us. It is a time of recollection and new beginnings.

2017 was a hard year. The wars in multiple Middle Eastern countries continued, without an end in sight. We came closer to nuclear war than we have in a generation. Overt expressions of racism and hatred are on the rise. And social media has become an inescapable cycle of suffering — driven by our seemingly endless greed, hatred, and fundamental ignorance.

This New Year, break the cycle. Make your resolution one that will benefit all beings. Make a commitment to deepen your spiritual / religious life.

If you don’t know where to begin, here are four concrete steps you can take:

Step 1. Schedule time every day for prayer and/or meditation. We may not recognize it, but we are all starving for silence. Prayer and meditation — contemplative silence — is the food that fuels our spiritual life.

Step 2. Spend a little time each day studying scripture — Christian, Buddhist, or other tradition. Scripture challenges our self-centered world view. It opens us up to new ways to see the world and the people in it. It offers us hope and the vision of a compassionate and loving world.

Studying scripture doesn’t need to be onerous. Read a few sentences or a short passage. Mull it throughout the day. Let it sink into your body and mind and work on you from the inside.

Step 3. Do good. Live your love and compassion through action. The world isn’t going to magically become more Just, Loving, and Compassionate. Prayer equals action. Each of us must do the work necessary to transform the world.

Look around and start local. Take action to address poverty, hunger, homelessness, oppression, racism, violence, hatred, environmental sustainability, etc. in your community. Don’t stop at Charity. Charity often only treats the symptoms. We want to heal the disease. Be proactive and work to transform the social structures that perpetuate social ills.

Step 4. Give thanks! Gratitude is transformative and healing. Many of us are awash in abundance and do not realize it. Spend a little time each day appreciating the many people and things that make life generally, and your life particularly, possible.

Change is hard. Be patient with yourself. Don’t give up. We need more compassionate and loving leaders who are rooted in deep and daily spirituality. Together, we can create a better world, a more caring and kind world. We can reduce suffering and violence and poverty. We just need to do the work and to hold tenaciously to — have faith in — the transformative power of lived love.

Peace, Paul

Radical Humility

November 13, 2017

“Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”

Being “Poor in Spirit” is often understood to mean, “being humble.”  This is not the affected humility of “polite society” with which we are all familiar. Rather, in this passage from Matthew, Jesus is describing a radical humility that opens us up to the “Kingdom of Heaven.” It is the experiential recognition that we are completely dependent upon others for our existence. Without the earth, the sea, the sky — the whole universe — we could not exist. The food we eat, the clothes we wear, the cars we drive, are all the result of others’ work. Our body is a gift from our parents and the sustaining circumstances of life. Even our thoughts arise— usually unasked — from previous thought moments and experiences.

Radical humility deconstructs our personal and social myth of independence. It unmasks the lie of separateness! Radical humility reveals our total dependence on others.

While such a realization may be disheartening for some, within a religious context it is liberating. It is an experience of joyous gratitude, which is the heart of religious experience. All the little mundane moments of life are perceived as the gifts they are. Each moment is fresh and new. Humility allows us to rejoice in the simple pleasures of life: the air we breath, the water we drink, the love an support of friends and family. We discover Jesus’ “Kingdom of Heaven,” or Amida Buddha’s Land of Love and Bliss all around us.

What then do we do? Do we keep this joy and insight to ourselves or do we share it with others? Many choose the former. But in today’s challenging times we need people willing to live humble lives of overflowing gratitude. We need people willing to work to reify the “Kingdom of Heaven” — not through dogmatism or fundamentalism — but through loving and compassionate action. We need inspired visionaries working side by side to free the world from the evils of want, war, and discrimination.

The work begins, however, from a place of radical humility.  We start by recognizing our limitations and our dependence upon one another. No one is completely other or separate. No one can do it all. We are in this together.  Radical humility offers the key to spiritual and social transformation.

Therefore, may we all be “poor in spirit” and collectively discover the “Kingdom of Heaven,” in our hearts and in the world around us.

Peace, Paul

Bearing Witness in Hilo

September 1, 2017

At 4 p.m. on Monday, August 28, 2017, a small group of Buddhist and Christian clergy gathered near the corner of Pauahi Street and 17_08_28 Event 2Kamehameha Avenue in Hilo, Hawaii. After an opening reflection by Rev. Linda, we moved to the street to offer a prayerful response to the hate and racism that has become so visible in our nation. We held signs reading: “Racism is a Sin,” “Love not Hate,” “Justice for All,” etc.

17_08_28 Event 4As our vigil continued, we were joined by more clergy and people of faith. Our numbers grew to over forty individuals Bearing Witness to the truth of love and justice. There were Lutherans, Methodists, Catholics, Unitarians, Episcopalians, United Church of Christ, Pureland Buddhists, and others.

Across the street, counter-protesters set up graphic signs and began to spew hate and slander at our group. In addition to insults and curses hurled at the group as a whole, they taunted clergy members by name. A few counter-protesters crossed the street to challenge the people in our group and stir up confrontation.

We held our discipline. We were not provoked. We responded to the baiting and hate with patience and forbearance. All the while, drivers honked, waved, and generally expressed support as they passed our group.

17_08_28 Event 1At 5 p.m., we moved under a nearby tree for a closing benediction by a Buddhist priest.  Even in prayer, the counter-protesters harangued us with hate speech. Nevertheless, Rev. Shindo reminded us that hatred is not overcome through hatred, but only by love.

Afterwards, Rev. Eric had us link elbows in the way that clergy had linked elbows when confronting the white supremacists and nazis in Charlottesville, Virginia. It was a simple and powerful gesture.

We must resist the evils of hate, racism, and bigotry. We cannot stand aside. Faith17_08_28 Event 3 demands action. However, we are not alone. We can go forward, arm-in-arm, as brothers and sisters, to confront the hatred and racism which is obviously growing and festering even in our East Hawaii community.

Peace, Paul

Touching the Limitless

August 6, 2017

“But do not ask me where I am going. As I travel in this limitless world, where every step I take is my home.”

In the above quote Dogen Zenji, the founder of the Soto Zen School of Buddhism in Japan, captures the essence of the Nembutsu — the core practice of Pureland Buddhism. Nembutsu has many forms. In our tradition, Nembutsu involves the recitation of “Namo Amida Bu.”

“Namo” represents us as unenlightened beings. This is not negative, just realistic. As much as we would all like to be enlightened, the reality is that we are caught up in various conditioned thoughts, emotions, and actions. We get annoyed, angry, impatient, etc. We are blown through life by our past actions and our continuing desire to find happiness and avoid suffering. This is fundamental ignorance.

“But do not ask me where I am going.”

Dogen’s first sentence is the “Namo” of the Nembutsu. This is not an ordinary statement. Dogen’s is not saying, don’t ask me a mundane question like, “Are youflip-flops going to the market?” He is saying instead, don’t be confused about reality. There is no “Dogen-ness” that is going.

He is indicating that if we really look within, we cannot find any SELF that is a true first cause. All that we find are moments of experience arising from/with various causes and conditions. Because we do not see/understand the reality of dependent arising in each moment, we are foolish and deluded beings.

“As I travel in this limitless world,”

In the first phrase of the second sentence Dogen reveals the nature of reality as limitless. This is the “Amida” of the Nembutsu. Amida is measureless. Amida is unconditioned, beyond the human habit of dividing, separating, measuring, and comparing. To see the world as it truly is, we must get beyond the measuring mind. Unfortunately, the mind that measures — the thinking mind — cannot think itself out of our reality conditioned by thought. Amida, the measureless, must break in upon us from “outside” and awaken us from the dream world of conditioned thought. Once we awaken, we begin to see the limitless (Amida) in even the most ordinary of tasks and circumstances.

“…where every step I take is my home.”

In the second phrase of the second sentence, Dogen brings us back to earth. It is not good to be caught up and confused by our fundamental ignorance, nor is it possible to live our entire lives “measurelessly.” We are, after all, human beings. We live and die. We eat, dream, and have lives. Our survival depends on our ability to judge, measure, and make distinctions.

Our awakening must be lived in the world. Living that awakening as a foolish and ignorant human being is the “Bu” of the Nembutsu. Nothing is changed. We still get up in the morning and have breakfast and then go to work. We do all the normal things of life. However, we have seen the Buddha. We have been touched by the reality of the limitless. We have awoken, if only briefly, from the dream of conditioned thought. We have discovered the preciousness of each moment. Thus, our lives are lived more deeply. And, hopefully, we act more lovingly in the world.

Namo Amida Bu!

Peace, Paul

Shepherds and Sheep

May 30, 2017

Growing up in a Christian household I knew well the language and imagery of Shepherds and Sheep. Jesus was our Shepherd and we were his sheep. The same imagery was applied, to a lesser degree, to the Pastor of the Church. We, the members of his congregation, were the flock that he tended, cared for and protected.

The Shepherd symbol was so pervasive and normative in my youth that I never gave it a second thought. In fact, I don’t even think that I was aware that it was a metaphor.

That changed when a young Christian Pastor pointed out that, “Shepherds smell like sheep.” He made this statement in a discussion about the difficulties that churches inevitably encounter when they welcome the homeless into their facilities. Understandably, no church wants to have to deal with difficult people and situations.

Unfortunately, life and people are complicated. If we want to help house the homeless, then we cannot separate ourselves from the messiness of life. People are homeless for a variety of reasons. Housing can be expensive and hard to find. A period of bad luck and unexpected expenses can land individuals and families on the street.

There are certainly homeless individuals who suffer from mental illness and/or disability. There can also be substance abuse issues. A handful have been homeless so long they can’t imagine being housed. Homelessness, especially chronic homelessness, is complicated.

“The homeless” are people just like us. Their lives are filled with both joys and sorrows. Like us, they are driven by hurts, emotions, and motivations that are buried deep in the mind. They may react, as we also often do, to people and situations in ways that are contrary to their best intentions and beliefs.

christ of the bread linesHousing the homeless means getting to know the people who are are homeless as people. Unique. Human. Challenging. It may involve sharing meals, entering into conversation, or just listening.

It is important, however, to remember that shepherds, no matter how they smell, are not sheep. No one seeing a herd of sheep would mistake the shepherd for the sheep. Nevertheless, to be effective, the shepherd has to live among his/her sheep. The shepherd cannot delegate shepherding. He/She cannot create a non-profit whose mission is ensuring that no sheep “goes astray.”  No. Being a shepherd means tending and nurturing sheep with our own hands. It involves getting dirty and stinky, as well as sharing in the fullness of the life of sheep: birthing, nursing, protecting, and burying.

If we, as religious leaders and people of faith, are akin to shepherds — and I think there is value in the metaphor — then the question is do we, “stink of sheep?”  How protected from adversity and unpleasantness have we made our spiritual lives and churches? Who are the “lepers” in our life and our community? What uncomfortable work have we have delegated to others?

All us will answer this question differently. We each have different callings. The work and mission of each church will differ. We are, however, capable of doing more than we think we can. The first step is a willingness to get our hands dirty or, in the words of my Christian friend, “smell like sheep.”

Peace, Paul

Compassion is Challenging

April 1, 2017

I often write about the importance of cultivating love as a spiritual practice. This is natural. I was raised in a Christian household in a dominantly Christian country. Love is the spiritual value at the heart of Christianity. It informs how we interact with those around around us —Love of neighbor. It dictates how Christians relate to God: “Love the Lord your God with all your heart and all your soul.” It also defines Jesus’ incarnation and ministry. He is continually pointing us beyond our limited and parochial love towards the vastness of divine love.

Love, however, is primarily an outward flowing thing. We can love others without being transformed by them or gaining an appreciation for their situation and struggles. In some Christian theologies, therefore, it is possible for God to love us completely without being changed or affected by our sufferings and joys.

Compassion_GraphicCompassion is a different matter. Compassion means to “suffer-with.” Having compassion means understanding and sharing in the suffering of another. Even our most hated enemy, for example, doesn’t want to get sick. Like us they experience emotional ups and downs, get frustrated, experience anger and happiness, and generally share in the entire panoply of life. While we may disagree with or even oppose their actions, compassion allows us to recognize that they, our enemy, are not fundamentally other.

Compassion is the spiritual expression of our interconnectedness. We are connected to and therefore affected by the people and beings around us. Compassion affirms this interconnected reality through our courageous willingness to enter into mutually transforming relationships with others. Compassion is responsive. Our compassion responds to the people and situations we encounter. Since those situations are not of our making, compassion opens us up to new possibilities, new understandings, and new ways of living in the world.

When we “suffer-with” others, we instinctively want to alleviate the pain and suffering of the other person. The familiar analogy is that of our own bodies. If we touch a hot stove, we instantly take action. We recoil! If we have been burned, then we seek medical attention or apply a soothing ointment.

Often, unfortunately, there is little we can do to alleviate another’s pain. If they are hungry, we can, of course, try to feed them. But in the relatively affluent West, suffering is often less concrete and more existential. In these situations the best we can usually do is recognize another’s “pain.” We can see them for who they are: precious beings struggling to do the best they can.

Compassion is challenging for many of us today. We are caught up in the outrage and anger of the current political environment. We tend to objectifying political opponents as “fundamentally other.” This objectification is both un-true and lacking in compassion. If we truly live in an interconnected world, then our political opponents cannot be intrinsically or objectively bad (evil). They may have a different vision for the future. Their ideology may be diametrically opposed to ours. They may be woefully misguided. The may act in harmful ways. But they are still human. Their lives are filled with many of the same sufferings and joys that we ourselves experience.

Because politicians often have power and privilege, we can be resistant to allowing ourselves to feel compassion for them. It is much easier to generate compassion for the downtrodden and persecuted who lack even the basics of life. It is hard to be compassionate towards the powerful, who have material security and luxury. Nevertheless, the rich and powerful are suffering as well. They have succeeded materially but still experience discontent and dis-ease.

As with the practice of love, it is important to practice extending compassion to specific people in specific situations. We need to use our hearts, imaginations, and life experiences to help us appreciate the reality of another’s difficulties.

The most natural place to cultivate compassion is in our own daily lives. We can open ourselves to the joys and sorrows of the people and beings we encounter everyday. We do not need to “like” or “agree-with” a person in order to have compassion for them and their particular situation. We simply need to recognize that they too are suffering.

Compassion takes courage. Once we have seen into another’s life and tasted their sufferings, we are forever changed. We respond to them and to the world differently. Over time this transforms the way we live and how we view our work. Specific goals are contained within the much bigger goal of: Ending suffering in all its forms! In the rough and tumble world of politics, our goal is to alleviate suffering, even for those individuals whose words, policies, and actions create and perpetuate suffering in the world.

Peace, Paul

Love: Turning the World on Its Ear

March 19, 2017

Metta is the Pali term for love. In Buddhism, love is not the sentimental emotion we are so familiar with in the West. It is simply the heartfelt desire for the wellbeing of another. Metta has much in common with the Christian concept of  (Άγάπη) Agape.

Extending love or metta to those around us has a long history in Buddhism. It is said that the Metta Sutta (Discourse on Love) was given by the Buddha Shakyamuni to a group of monks that were on retreat in a particularly dismal forest filled with thugs and criminals as well as evil spirits, ghosts, and demons. Naturally, the monks were scared. They sought out the Buddha and asked for permission to go to a different forest retreat, preferably one that was not haunted.

The Buddha denied their request. Instead he gave them instruction on how to practice love. Admonished, the monks returned to the forest and practiced metta as instructed. Over time, the thugs either left the forest or converted to Buddhism. The demons and spirits were pacified and became protectors of the Dharma.

The Buddha’s admonishment to practice love in the places we find unpleasant, and towards the people who make us uncomfortable, is very relevant in today’s politically charged environment.

I think the Buddha understood that the monks in the above story were actually pretty safe physically. He certainly wouldn’t have put them in harm’s way. It is also likely that he knew many of these monks came from the upper classes of society. They had been raised with privilege, protected from many of the hard realities of the world. Though they had embraced the Buddha’s teachings, they still carried their aristocratic arrogance and prejudice. They expected deference and respect. They certainly weren’t in the habit of relating to or needing to rely upon people whom they previously considered “unclean” and beneath them.

Like these monks, we too have prejudices. We judge. In judging we trap ourselves in a world filled with haves and have-nots, likes and dislikes, self and others. Judgement and prejudice isolate us from the world and the people all around us. It skews our vision. Instead of seeing a world filled with beauty and novelty, we see only our own — often negative — judgements.

The way out is love, as the Buddha, and Jesus for that matter, clearly understood. Love takes us beyond our “selves.” It breaks us free from the suffocating stranglehold of judgement. Through love we touch and are touched by the divine. Love enables us to see the world as it truly is — wondrous and sacred.

Amida Buddha’s Pureland is realized in moments of unconditional love. The Divine breaks in upon us when we extend ourselves beyond the protective confines of  “me and mine” and embrace our neighbor as Christ or Buddha.

Practicing metta and living a life of love turns the loud and conflict ridden world on its ear. Love offers welcome to friend, stranger, and enemy alike. Love takes us beyond ideology and dogma. It transcends social “norms” of  rich and poor, clean and unclean, conservative and liberal.

Practicing love does not require special initiations or secret religious teachings. Love simply takes time, perseverance, and an openness to a radical transformation our hearts.

We can start today by extending love to the people who are around us. Tomorrow do the same. The day after that do likewise. Day after day, continue to love everyone and slowly the hates and hurts in our heart will be replaced with love, compassion, and understanding. We will find happiness and peace. It is also likel that the world around us will have changed for the better.

Peace, Paul