BCCN Vol 7 Issue 4

8/3/2019 BCCN Vol 7 Issue 4

1/12

Becoming

Before coming to prison, I knew who I wasa father, a husband, a son. Over

the ears, these idenes cemented who I am. ow as the ears have passed,

I am no longer a father, a husband, or a son. In the absence of these labels

mental formaons I was losing m sense of being. I wanted to know what

is the I am of me. The Dhamma provided insight as I began inquir as to

what was the becoming of me rather than, what Ive become. I would like to

share with ou some things that have helped me with this understanding.

rom birth we aach to things to form our ident mine, that is me, this is

me. I cr when I am separated from me, and I am happ when self returns tome. Man of us want to carr this over into/past the breakup of our bod in

the means of a legac as this is was me. So much effort is put into being

something, as well as to prevent from being nothing.

There are two quotes that have reall gelled with me. enunciaon is leng

go of holding back Trungpa inpoche and, orgiveness is leng go of the

hope that the past could have been an different recounted b Oprah Win-

fre. eng go seems to be the resulng theme of m inquir i.e., leng go

of acquisions.

Becoming is described as the process of giving rise, within the mind, to states

of being that allow for phsical or mental birth on an of the three levels

sensualit, form, and formless. cquision updahi literall means belong-

ings, baggage, paraphernalia. In the suas, it means the mental baggage that

the mind carries around. Denions b Thanissaro Bhikikhu

Becoming. I am. I am becoming. I am a connuing collecon of acquisions.

To stop becoming, stop collecng. I am a heap of acquisions. bandon the

acquisions. What remains The cessaon of stress

ued pae 2)

October-eceber

oee

NEWSLETTERB u d d h i s t C o r r e s p o n d e n c e C o u r s e

ete

Becoming, Tissa 1

eion on nge,

Stefan Crisbasan

3

T, James L. Halbirt 3

Soul Col, Erik Fite 4

Conenmen,

C. Patrick OConnor

4

wke in Dkness,Bobby Thiem

5

Snlwoo n he Lmp

The Fis Nigh of Foeve,

Travis L. Adams (Mujin)

6

Dhmm cce in ison,

Shane Blake

6

Open he Book, Timothy Elston 7

Lieon, James Davie 8

Buh, Michael Judd 8

Luciiy, Alton Overweg 9

eing, Chad Frank 9

Suffeing, Andre Marea10

Wihin Tuh,

Domineque H. M. Ray

10

F Shoe, Alton Overweg 10

Twelve Hous, Steven Hyman 10

Leers 11

uie eion,

James L. Halbirt

12

ccing n elese,

Timothy

12


2/12

2

The BCCN is distributed at

no charge to those taking

the Buddhist Correspond-

ence Course. This is your

newsleerby you, about

you, and for you. You are the major con-

tributors, so send us your quesons,

problems, soluons youve found to di-

cules in pracce, thoughts you have on

pracce, artwork, poetry, etc. Due to

limited space, some eding may be neces-

sary. We also welcome your comments on

the newsleer and suggesons for wayswe might improve it to serve you beer.

Please mail all correspondence to:

Buddhist Correspondence Course

c/o Rev. Richard Baksa

2020 Route 301

Carmel, NY 10512

Let us know if we may use your full name

or just your inials.

The manifold stresses that

come into play in the world,

come from acquision as their

cause. Anyone not knowing

this creates acquision. The

fool, he comes to stress again &again. Therefore, discerning

this, you shouldn't create ac-

quision as you contemplate

birth as what brings stress into

play. As you contemplate birth,

As what brings stress into

play. (Su Nip III.12)

It would be nice to let go of who I

think I am, to let go of concern if I

was perceived this or that way, to let

go of relying on things to be a reflec-on of myself, to let go of trying to

perpetually maintain this persona so

as to believe I know myself. To thine

own persona be true. This illusion,

manifestaon, self-imposed creaon

begeng our own stress. Are not our

own effects of our own causes? Yes,

it would be nice to let go and as the

saying goes to just be.

Just to be. Just being. No duality. No

views. No judgments. No ego, Com-

plete and uer equanimity in its full-

est. Imagine. Can you see it?

And how do those with vision see?There is the case where a monk sees

what has come into being as come

into being, He pracces for disen-

chantment with what has come into

being, dispassion for what has come

into being, cessaon for what has

come into being. This is how those

with vision see.

Those, having seen what's

come to be as what's come to

be, and what's gone beyond

what's come to be, are released

in line with what's come to be,

through the ehauson of crav-

ing for becoming.

If they've comprehended

what's come to be, and are free

from the craving for becoming &

non-, with the non-becoming of

what's come to be, monks come

to no further becoming.

(vuk 49)

The word disenchantment offered

me much insight. As though I would

have had to be enchanted to aach

to something I would otherwise not

be (to the eternal si sense media)

and on the flip side, an aversion to.

Becoming disenchanted, like a spell

wearing off, has me see (a bit) moreclearly the actual non-eistence of

the acquisions that Ive been col-

lecng. However, my self-arming

ego does a good job at trying to keep

me enchanted by so many things

that I am le to believe are so vitally

importantto aain and to de-

fendso I can have this (false) sense

of reality about myself.

Robert Thiem in his arcle, Dealing

with Distracons on the In-side, (BCCN, Vol. 7, Issue 1) poign-

antly describes many of the on-

slaughts that Maras arrows have

been thrown our way in an effort to

strip us down gradually and persis-

tently, leaving us to ask, How much

more needs to be shed before Im

Connue fom pge 1)

Connue on pge 3)


3/12

3

On the horizon loom clouds

Of smoke coming from the top

nd from the oom lsorom emoons like nger

It is the end of the dy

Clouds join with the drkness

The moon rises high

Like lmp in my mind.

The storm egins to ruffle

The pece nd quiet of the night

rring up the lees

Of the fllen trees inside my hed

n owl ppers to hunt for preyRits nd mice hide in the night

But the ghosts he to et

Et my ngry thoughts wy

t dwn nothing on the lwn

Only grge gs with the

Remins of my rin screming,

Wht hppened to my nger?

finlly free? We know tht stress comes from eing with wht we he n ersion

to, s with to e tken wy from wht we re ched to. Indeed, Roert, much s

hs een tken wy.

There were seerl quesons tht Roert rised seeking relese from this suering,

nd one in prculr Is it necessry for ll my understnding of who I think I m to

go up in flmes [s though tht of phoenix] nd urn into shes efore the scent

towrd more wholesome identy thn prisoner tkes flight?

s for me, wht I he come cross is tht ll of it needs to e shed, definitely for our

understnding/elief in self to go up in flmes, nd not rech for more ecoming in

the form of n identy. ure, it is esier sid thn done. But it is process tht cn

only e chieed through prcce, prcce, prcce.

I sll suer nd stress out nd thnks to the Three ewels nd you monks tht I suer

nd stress out lot less. My wht I he shred e of enefit to help lleite your

stress.

2)

u cuy w hu kwg

h u ch c h hw h uch h I

h 30-u y c chch h ugh Egh cu-

cc H u u h u h

cg c ugh h Dh hug Y M-

y h h w Yk h g M

ccu H y cg u

u y h w ugh gugh w y c

g

Tara


4/12

4

a a

If youre angry, youre obviously not happy or content. And

contentent is a state of ind, free fro negavity, fro ecessive

anng, anger, confusion, restlessness, and fear. hen your ind is

absent of orry and discontent, then you can rela. If youre frustrated,

anious, or angry, then youll never be happy. eng soething that

you ant is only geng hat you ant it ay not actually lead to

sasfacon. rue contentent transcends all circustances as you

abandon negave ental states and appreciate the posive aspects of

your life.

Instead of acquiring aterial possessions, changing your surroundings,

or indulging yourself as a path to a liited for of short-lived

contentent, it becoes necessary to train your ind to let go of

anger, longing, anguish, and so on, as those states of ind arise. It is

iportant to feel secure and thus content ith everything you already

have and realie that leng go of the concepts that cause stress and

suffering is the actual path to real long-lasng contentent.

In this ay, appreciaon of your current situaon ill increase. liing

equaniity to dissolve the ental constructs that etend out longing for

obects, places, and parcular sense pleasures, it is possible to lessen

and eliinate the grasp that obects seeingly cast on us. hen e

consider a person, place, or thing, e proect a concept onto the as if

e have a slide proector in our hands. e see not only hat is actually

in front of us, but the slide presentaon obscuring our vie as ell.

Consequently, any phenoenon is regarded only as it pertains to

ourselves, and hether it is beneficial and desirable to us, detriental,

or neither.

his is the difference beteen sillful and unsillful atudes regarding

your percepons and ideas. verything youve done, are doing, or ill

do is either beneficial and helpful to others as ell as yourself and thus

sillful. Alternavely, it is detriental or harful and, therefore,

unsillful, or it is at a neutral point beteen those condions.

nsillfulness leads to eventual suffering, as it is oen selfish behavior,

even if those negave results do not appear at the outset. illfulness

leads to happiness as your thoughts and acons are free fro negave

aributes, even if it sees to tae a hile to anifest posive

condions. reeing ourselves fro unsillful habits and transforing our

posive qualies into sillful habits is the goal of ental culvaon and

developent.

herefore, it is not about hat you have, but hat you do not have. One

should not cling to negave states of ind, and aterial possessions are

a eeng sense enoyent, not soething deep and profound. It is the

absence of anng ore than you really need that renders true

contentent. Once any overheling negavity is gone, it becoes

easier to treat others ith indness and copassion, as negave

feelings toards the no longer arise. hey ay suffer fro a negave

grip on their inds, but you do not. You are free.

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5/12

5

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8)


6/12

6

Mountain wind, not a thing

can be heard.

So dark is the valley of red

flowers, so clear is the breath

of the Master. Shuuu...., just

listen, listen to the wind of

the mountain.

Smell the rise of sandalwood,

flickering of the lamp.

Who are you?

v

The mountain sits, the rivers

sing its tune.

The wolves howl from thecaves of saints, and the great

sages are silent. As the wind

of autumn flows, so does all

things.

The first night of forever.

Bong, Bong, Bong........

It seems to me that the whole process

o hamma pracce prso ols

dow to courage. That courage seems

to deelop stages somemes a

steps ut cremets oetheless ad

t cat e orced or coerced. A per-

sos hamma pracce matures at hs

ow pace.

The first step o courage (at least here

at outh aota tate etear s

aedg the weel uddhst group

ador aedg the mothl uddhst

Vhara ad to lear what ou ca. Ths

s ollowed up

the courage to

chec out

educao

materals

(oos

magazes

etc. that are

aalale ad the

courage to e see readg them

other mates. Later as oue leared

tellectuall the asc ocaular o

the oos ad what the Four Nole

Truths are what the Nole ghold

ath s ad what the fie precepts

mea ou ext hae to hae the cour-

age to do somethg aout t. Mere

oo owledge o the path st

eough to help oursel. You hae to

pracce t ad that s where the real

test o courage egs.

The secod step s pug the stu

ou hae read ad leared to prac-

ce whether ths s the coug

aedace o the weel uddhst

group ador the starg o our ow

medtao pracce our cell. The

atural progresso o deelopg our

ow pracce (ecause reall o oe

ca deelop t or ou taes immense

courage or a mate. The courage to

pull awa rom ther ormal roue o

TV rado recreao mes or whateer

dal hatual roue we are used to

ad troducg athg ew let

alog me to ust st sletl watch the

reath ad tur ward ca e terr-

g. It also taes courage as ou st

there whle other mates come ad

go or pee our cell woderg what

ou are dog ot to meo all o the

stu ou read aout the oos

aout moe md emooal

storms ad hag to ace oursel.

ome people prso hae doe

some pre horrfic thgs ther

les ot to meo hag the ragle

emooal state o e-

g told that the

are garageot worth

athg ad

eg tor

dow rom

sta ormer

loed oes ad

socet as a whole.

The courage to ot ol ace calloused

egae mates ad sta ut also the

courage to ot ru rom yourselfa-

more ad to stad rael aloe omaer what rses. Ths rgs us to the

thrd step.

The thrd step o courage s coued

pracce. Ths mght e the hardest

part o the path; at least t s or me.

Aer egg medtao calmg

the md (a lle ou seem to hae

certa thgs ule up. What laded

ou here prso how sh ou

treated our loed oes how ou hurt

coutless egs our le eeroerom aml ad reds to complete

stragers ad amals. Just real Im a

pece o sht sght to who oue

ee all alog. These persoal strug-

gles comed wth the hate-filled

speech ad acos o the other -

mates ou are lg wth ca e ex-

onnueone7)


7/12

7

tremely overwhelming. Once overwhelmed, it is so easy to fall back into the

same aerns of wrong seech, wrong thoght, and wrong acon. t

yo have to make that corageos lea and remind yorself over and over

again to sto what yo are doing, to relax, to take a breath and re-center yor

mind on the wholesome, on the skillfl, on the hamma. o racce mindfl-

ness in a rison seng is a danng task, to say the least, and it takes cora-

geos energy to kee it going.

It is lonely. o distance oneself and not interact and engage with inmates that

are seaking hate, gossi, or idle chaer or acng nskillflly is almost imos-

sible in these condions. hat is why it is extremely imortant to have gid-

ance and sortsort in the form of sirital friends. Whether that is

another inmate raccing the hamma, family members on the otside, or

members of the Sangha (like yorself), it is imortant to associate, confide in,

and draw strength from sch eole and in retrn offer strength and sort

when they need yo.

6)

I was introdced to ddhism by a very wise and intelli-

gent teacher. He was more than jst a teacher, he was

my friend. As I got started, Id listen to him exlaining

how to racce. I boght many books, bt didnt read

any of them. In fact, I had one that was wrien by the

late senior monk form the temle I belong to. I t a

towel over my desk and laced the Heart Stra at the

back, and the book in the middle of the desk like a tro-

hy. As for my racce, I was a art mer. y teacher

had also become my bnkie and I was t in check. I

began to see his int as cricism which broght a lot of

tension to or cell. Aer some me assed, he wasmoved to another art of the cam. I was now on my

own. I had all the material sch as books and notes and

all the other items sch as a ddha, mala, etc., bt

thats as far as it went.

Aer some me and troble, I fond myself moved to a

solitary seng stated for long term. hen one day as I

looked at all my stff lined real nice, I remembered

something my teacher once said to me. As we sat in or

cell, he looked at me, then that recios book I was so

rod of, and said, hats a real nice book, dont yo

think yo oght to oen it and read it? hat stck in

my head nl I started reading all my books and learned

a strong racce. I see his wisdom and nderstand all

he tried to teach me. His teachings have become the

backbone of my racce, all becase I oened the book.

o oen the book is also saying to racce, racce,

racce. Or racce is where we find eace and har-

mony. Knowledge is great, bt we have to t it in to

racce. y cell has become my monastery and my

racce is 7 and within these walls, rison no longer

exists. I look to everyone as my teachers, stdying and

learning. ow, what I once thoght was cricism I see

as wise advice. I cant stress enogh how imortant it is

to actally racce. I oened the book and fond n-

derstanding and wisdom, now Ive eace in my heart

and comassion for all senent beings. I wish I cold

thank my teacher for his words of wisdom and greet

him in st.


8/12

8

Liberation

Even though Im in prison, Im happy and content. They can lock

my body into a confined area but they can never put a lock on

my mind. Im ree, no maer here I am. In act, I never realied

reedom unl I came to prison and learned about the teachings

o Buddha. Im a lucky man. Luck has to do ith chance. By that I

mean Im thankul or the chance Ive been given to study and

learn about the our oble Truths and ho the oble Eighold

Path is the ay to end all suffering. I hope everyone eventually

finds liberaon in their lie. I ish them ell.

Buddha

RW

R

R

R

R

OOflT

R

S

S

R

W?

RT

R

T

5)

9)


9/12

9

Meditating

enee editate

Maa tie t ditat e it tetatin

aing i tee n dane aii in tei

nde.

en igne te e get ang and neae an

a

atteing ianee n e

e ing i i teaing it

di tee

t ntine t it ti and ient

ning it eed iddata and

nte te ee e.

etning t eat eee te e

t

and ee ne dn te igtd at

tad nigtenent.

es up and rolls out of bed. The concrete floor feels like a

hard slab of grey ice underneath worn out socks he wears.

Big holes by toes and heels beg to be covered. His cal-

loused feet not completely deadened. He slips into a par

of flimsy orange canvas shoes.

Walking silently down the middle of the snoring bunk-

house with an old towel around his neck, and hands hold-

ing a bar of soap, razor, toothbrush and toothpaste, a roll

of single-ply toilet paper, and a cup, Robert makes it to the

community toilet room and washes up. He lls the plasc

cup with hard tap water, drinks it right down shaves, elim-

inates, and returns to the small assigned housing locaon.

He dresses the metal-framed bunk bed into compliance,

careful not to disturb his sleeping bunkie or any of the

thirty-four sleeping neighbors. He knows they need their

beauty sleep. Awake at this hour, he feels a sense of dan-

ger, a daring sensaon. There is no rule disallowing him tobe up at this dark hour. Nonetheless, a mysterious energy

srs. f anyone has ever hiked alone inside a moonlit de-

sert canyon, where nocturnal life seems to magically en-

ce peculiar moodssurprisinglythen theyd under-

stand what Robert now feels.

He folds the blanket into a square to cushion his seat, and

places it on the floor. Soundlessly, mindfully, he moves his

body and performs three rounds of yoga sun salutaons

willing strength and light. He bows respecully to Buddha.

Now feeling more invigorated and brave, he sits on the

folded blanket facing the wall. n half lotus, his postureflowers more correct. He connues to awaken

Regularly, through the pracce of the teachings he so udi-

ciously studies, the heart ewel of compassion is being

actualized. ompassion for his situaon, the other con-

ned men and generally speaking compassion for every-

thing. His mind may sll wander now and again, away

from this focused aenon, but his engaged pracce al-

lows him to return united, cradled in the arms of loving-

kindness. n meditaon, me means nothing, and toler-

ance for the myriad idiosyncrasies showing up in this

beaufully diversied world, grows. The deeper he con-

nects with the progression of meditaon, Robert feels

himself changing into a romanc lile Buddhist who has

fallen in love the with wise gurus and the great, liberang

teachings. Now he sits more aligned.

Two .. arrives like sound waves reverberang o a con-

sciously struck gong. He bows to the sacred meditaon

pracce. He speaks soly, devong any merit he receives

to liberate all senent beings out from the poisons of

suering. A smile shines on his face. With his heart open

and mind clear, Robert eases his way back into bed. Every-

thing is going to be all right. Actually, things already are.

ndeed prison is a difficult environment to abide in, but it

too allows passage through, as Robert learns to flow with

the harma. With a mindful pracce and focused aen-

on, Robert sees that darkness lives at peace with light.

Reflecng Buddhahood transforms the sacred ritual into a

rite of passage, becoming great desny. inally, tonight,

Robert can rest his soulful blue eyes, unwind his busy

mind, and happily fall peacefully to sleep.

8)

uchedrmer

udmedmvree

Brhtsum

thruhycer

Itredmd

rtecstsy


10/12

10

Buddha taught

The Noble Truths four

Into Nibbana

He opened the door.Step by step

Through four aanents

eng goof

Stress, despar, laents.

Through sila,jhana,

Wsdoascend,

And Maras cyclc

Trap we transcend.

ke the arahants

Gone on before,

The ath s le

To coplete our chore,

By our entry

Into the strea

Shaer lluson

That phanto, that drea!!!

Strve, ake effort

For the Far Shore!

Truth copels us,

Hear the Dhaa plore!

Awaken the morning with a smile

Embrace it as a friend

Go walk with the angels

Open your eyes

See the sunlight

Hear a song

Have a good laughNourish the soul, observe

Hope for the day

No fear, be worthy

At night relax and reflect

What have I learned?

Can I change?

Say thank you

Go to sleep.

Im a gentleman in my third decade of wisdom whos (falsely and illegally) on

Alabama death row right now. Ive been here since the month of October 1999.

In the early 1970s, my parents married, then separated and then divorced. My

father was a college graduate and also in a branch of the U.S. military while my

mother was uneducated unl later. oth traveled the globe together.

I came from a huge and very loving family. I grew up shy and lived in globally di-

verse neighborhoods in which Hinduism and uddhism both became my very

rst encounter with religion. All the rest followed aerwards. I was a disciplined

child to both my parents and also a very talented schoolboy and even then

learned how to cut hair at the age of 11 and started my very rst two govern-

ment jobs at 14 and 15 years of age.

From 16 to 20, I dropped out of high school. And then I became a Job Corps suc-

cessor, and then aended community college. I completed a college study

course, became a free mason, worked at several businesses, and then created

two very talented creaons.

At 21 to 23, I was then arrested, tried and sentenced, with no criminal back-

ground. hey falsied evidence, both my trial aorneys sold me out on purpose,

while my co-defendant took a plea bargain and his pastor received the cash re-ward at the end.

ruth is my life has turned sour in the blink of an eye back then, but today my

spirit and physical have gained enlightenment. When you know the truth, you

are within truth. And nothing or nobody can ever eradicate you and your belief -

only a weak-minded person can. he study of uddhism teaches us how to live,

forgive, recognize, and solve any problem, and then move on. It did for me and it

can for you too. Know yourself. Know the truth. As ever.

Suffering

Suffering

Buddha explain to

Me the world?

Why do you sit

And smile, when

Theres so much suffering?


11/12

11

Those o us here at incoln orreconal enter, llinois, had our rst Mindul

ness Meditaon etreat on eruary 1, 11 We are lucy enough to hae

a Buddhist staff memer, would will reer to as Ms

Ms acilitates three meditaon groups here These groups each meet one

day a wee and are open to all religious aliaons and denominaons

ur angha here has een woring with our teacher at reuesng we e al

lowed to hae at least a one day retreat The chaplain has een ery closed

minded and discouraging to us Most o the angha has spoen to Ms

aout our disappointment This is how she helped us

Ms went out o her way to get approal or a one day Mindulness Medita

on etreat ince she is the meditaon acilitator, she got the administraon

to allow a oneday meditaon he ust couldnt put a religious name to it

he made it open to her meditaon groups and inited the angha

The retreat was rom 9 to 3 There was a short introducon and ex

planaon o how the day was going to go A couple o us rom angha ex

plained and demonstrated how to do waling meditaon since it was new to

the meditaon group rom 93 unl 11 , we rotated rom hal hour

sing to een minute waling meditaons We too a short eenminute

rea, then ac or another sing and waling meditaon eore lunch

Aer lunch, we had two more sing and waling meditaons, we listened to

a D y Miguel uiz or hal an hour then we nished with a hal hour o

stretching There were Muslims, hrisans, Wiccans, and Buddhists all there

together, all o whom were eeling loe, compassion, and understanding or

each other t was a eauul experience

ince the 1st

was a holiday, we had our Mulpurpose oom all to ourseles

The noise o the gym elow us was minimal t was a lessing to hae peace

and uiet or six hours you thin one woman can e loud and annoying, try

liing with 1 women where there are no doors to loc them out Most o

us hae learned how to meditate with distracons around us Being ale to

hae uiet and sllness made it easier to otain a deeper meditaon

Things went so well and eeryone enoyed themseles so much, Ms is con

sidering doing this again with us on the next holiday This is as close to an

actual Buddhist retreat as the angha is going to get or a while We are

grateul to hae Ms and appreciae or all she does or us

Than you or allowing me the opportunity to share this experience with you

Any suggesons on how to moe the chaplain to stop locing the angha

rom a ull retreat are appreciated Much mea,

Angie Oakes

Lincoln, IL

Letters

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Buddy Ray Lewis

Altmore, AL

This is in response to Darwin

Brown, in Kingsley, Michigan

who wrote Everything is Newand Impermanent (BCCN, Vol-

ume 4, Issue 3, page 3).

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mid m f h laiZen

Mind, Beginners Mind. Gah.

Ronald Couch, Jr.

Beaver, WV

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Dm 2010 i f h

BCCN (Vl. 6, I 4)

Ovmig a Cvi Blid-

. hi al mad

mh m ha i mad

m ad aliz ha ha i

m i ma wa.

Wilmer Hause

Cranston, RI

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x aigm.)


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BCCN Vol 7 Issue 4

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