Podcasts about three marks

What is resentment? Why is it so corrosive? How can we work with our resentments? How can we overcome a victim mentality while still protecting ourselves, protecting others, and protecting truth? In this solo episode, Ethan uses a classic Tantric Buddhist contemplative slogan from the Lojong mind training tradition that translates as either “Always meditate on whatever provokes resentment” or “stay close to your resentment.” Enjoy the listen!     Ethan's most recent book, Confidence: Holding Your Seat Through Life's Eight Worldly Winds was just awarded a gold medal in the 2025 Nautilus Book Awards. You can visit Ethan's website to order a signed copy. Please allow two weeks from the time of your order for your copy to arrive. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Meditation Group starts up again on May 15th, and a special podcast/meditation on “Intuition” was be released to paid subscribers this month. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify,Ethan's Website, etc). Check out all the cool offerings at our podcast sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training program beginning June 13th, 2025. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download.

In a spontaneous episode, Ethan discusses grief and loss while processing multiple events. At a recent compassion meditation retreat, colleague and friend René Fay gave a presentation where she discussed the need to “Microdose Grief,” to take it in little by little so that we can honor the small moments of loss to develop familiarity with the experience when the big waves come. Through remembering the life and the recent death of a dharma friend, Ethan explores a famous buddhist quote about impermanence (“The Cup Is Already Broken”) and explores how grief can be used as a tool for popping our hearts and minds outside of the confines of linear time, into the spontaneous presence and open-heartedness of what the Zen masters call “Being Time.” This episode of The Road Home is dedicated to the memory of Ralph De La Rosa, who was a friend (and a guest on the podcast) who passed away suddenly on May 10, 2025. Ralph was a dharma teacher and trauma therapist, as well as the author of three books which each explored Internal Family Systems and Somatic Therapy in relation to Tantric Buddhist thought: Outshining Trauma, Don't Tell Me To Relax, and Monkey is the Messenger. For resources for processing Ralph's passing, you can follow the information posted in the youtube video, or reach out to Ralph's assistant, Amanda Ludwig. Visit Ethan's Substack for the show notes that include the prophetic and poignant last Dharma talk that Ralph gave the day before he/they passed away.  Support The Road Home: Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Meditation Group starts up again on May 15th, and a special podcast/meditation on “Intuition” will be released to paid subscribers this Friday, May 2nd. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify,Ethan's Website, etc). Check out all the cool offerings at our podcast sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training program beginning June 13th, 2025. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download.

Discerning the True Church Confession: Belgic Confession: Article 29 (1-4) Scripture: Acts 2:36-42, Matthew 18:15-21 Preacher: Rev. David Inks   Sermon Outline: Introduction Diligent Discernment Par. 1 Not a Question of Hypocrites Par. 2 The Three Marks of the True Church Par. 3-4 Conclusion   Sermon Video: https://youtu.be/JuZeHHd1Rfw   Belgic Confession: Article 29: The Marks […] The post Discerning the True Church appeared first on Covenant United Reformed Church.

Discerning the True Church Confession: Belgic Confession: Article 29 (1-4) Scripture: Acts 2:36-42, Matthew 18:15-21 Preacher: Rev. David Inks   Sermon Outline: Introduction Diligent Discernment Par. 1 Not a Question of Hypocrites Par. 2 The Three Marks of the True Church Par. 3-4 Conclusion   Sermon Video: https://youtu.be/JuZeHHd1Rfw   Belgic Confession: Article 29: The Marks […] The post Discerning the True Church appeared first on Covenant United Reformed Church.

How can we embrace the limitations of time and the certainty of death and create real fulfillment that thrives on an honest assessment of our human predicament? These are the questions at the heart of this episode. Ethan welcomes back bestselling author and journalist Oliver Burkeman for a discussion of finitude, death, limitations, productivity, and dueling concepts of the meaning of meditation.  Oliver Burkeman is the author of Meditations for Mortals: Four Weeks to Embrace Your Limitations and Make Time for What Counts, and the bestselling Four Thousand Weeks: Time Management for Mortals, is now available. Oliver wrote a long-running weekly column on psychology for The Guardian, "This Column Will Change Your Life," and his work has also appeared in The New York Times, The Wall Street Journal, Psychologies, and New Philosopher. Learn more about him at oliverburkeman.com, and subscribe to his regular newsletter, The Imperfectionist. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Meditation Group starts up again on May 15th, and a special podcast/meditation on “Intuition” will be released to paid subscribers this Friday, May 2nd. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify,Ethan's Website, etc). Check out all the cool offerings at our podcast sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training program beginning June 13th, 2025. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download. 

05/07/2025, Kim Kōgen Daihō Hart, dharma talk at City Center. In this talk Kim explores where we find the sacred. She considers the foundational Buddhist teaching of the Three Marks of Existence and considers how they might influence what we hold as sacred.

In this episode, Ethan does what at least 40 people have asked him to do (special shout-out to Michele S. in Iowa who convinced him to devote a whole podcast episode to it!) - share his thoughts, as a Buddhist, on Season 3 of the Max streaming series The White Lotus. To do so, he explains three different ways to look at the concept of “Dharma Art,” along with a discussion of the three realms. He also ponders why pop culture seems to so rarely depict the act of meditation itself with any experiential accuracy. Note: a few moderate spoilers (though not major ones) are in the podcast, but the first twenty minutes primarily concern Dharma Art and The “God Realm.” Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! The Meditation Group starts up again on May 8th, and a special podcast/meditation on “Intuition” will be released to paid subscribers this Friday, May 2nd. You can also subscribe to The Road Home podcast wherever you get your pods (Apple, Spotify, Ethan's Website, etc). Check out all the cool offerings at our podcast sponsor Dharma Moon. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download.

In Philippians 4, Paul urges believers to stand firm in the Lord by pursuing joy, showing grace, and casting their anxieties on God. Christian maturity is marked by joy, grace, and peace, and is possible when we depend on Jesus! From our Sunday service at Grace Bible Church of Bend.

In this episode, Ethan links a crucial set of instructions from mindfulness meditation teachers of the past regarding how we carry our posture to what it means to show up in this world at a time of chaos. He discusses the instructions on mindfulness meditation from the “warrior” tradition of enlightened society, as well as decoding the qualities of the instruction to maintain a “strong back, and a soft front.” Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our podcast sponsor Dharma Moon. Free video courses co-taught by Ethan and others, such as The Three Marks of Existence, are also available for download.

BJU equips students to impact the world as they live for truth, seize opportunities and embrace life experiences.Standing on the authority of the Bible, BJU shapes heads, hearts and backbones for Christ by equipping students to lead lives of integrity and influence others for God's glory.www.bju.edu

Welcome to Episode 146!  Today we are joined by our friends Sarah and Sandwich of Girl Pod! This week, we check back in with a very salty playgroup, talk about scooping with spells on the stack, and lament the downfall of Dog Umbra. Also, many Marks, butter, and Sarah will dog walk your ass. Go check out Girl Pod on their YouTube channel and everywhere else! Stay Salty! ____ Buy DragonShield Sleeves from our affiliate link! Use code "staysalty" all lowercase, all one word for a discount! Find HSM merch on our website and our Bonfire site! Get HSM playmats from our friends at Jank Mats! Use our affiliate link!! Email your salty stories to thehowlingsaltmine@gmail.com! Find links to all our social media pages on our Linktree! Check out our Moxfield! Podcast art by the talented Devin Burnett! @j.d.burnett

After tariffs were broadly imposed by the current American regime (including, apparently on uninhabited islands populated mostly by penguins) causing a nearly unprecedented crash of the stock market, and after attending the lovely and unexpectedly massive protest marches that took place on April 5, Ethan ponders how to deal with extreme states of mind with a world on a roller coaster marked by fear and greed. The key, he says, is to be able to differentiate between arising mental emotions and the awareness that contains and welcomes them, and then to continuously generate compassion for all human beings. He offers two simple questions we can each ask ourselves when we encounter intense states of mind as humanity's roller coaster ride become increasingly topsy turvy—and perhaps increasingly hopeful—in the months ahead. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon. Free video courses, such as The Three Marks of Existence, are also available for download. Notes: To find further explanation of the eight worldly winds, check out Ethan's latest book Confidence: Holding Your Seat Through Life's Eight Worldly Winds or the adapted essay in Lion's Roar Magazine.

Episode Summary: Since it is the nature of men to want to win in everything they do, Christian Christ-followers want to win as disciples. Paul defines this success as reaching spiritual maturity, but such a target on the wall can be nebulous. In I Samuel 24, however, David displays three striking marks of spiritual maturity that give us a clear example to emulate. This episode explains these three marks of spiritual maturity.For Further Prayerful Thought:How can you better follow David's example of listening to a biblically trained conscience even in the face of overpowering circumstances and peer pressure?If you think about it, Satan's revolt and Adam and Eve's sin were a defiance of God's authority. How can Christians oppose injustice by those in authority but guard against movements that play upon sinful envy or rebellion against authority?What do David's words to Saul teach you about how to forgive one who is unjustly harming us?For the printed version of this message click here.For a summary of topics addressed by podcast series, click here.For FREE downloadable studies on men's issues click here.To make an online contribution to enable others to hear about the podcast: (Click link and scroll down to bottom left)

On this episode, Jen covers Week Eight of the Truth of Happiness with the Three Marks of Existence, also referred to as the Three Perceptions. A group discussion follows. We will be spending the next several weeks on this material. Details and readings can be found at Classes - Cross River Meditation   Should you have any questions, or wish to join us via Zoom, please Contact us via our website.    If you are subscribed to our Podcast on Podbean, iTunes, or Spotify you will receive notifications when new episodes are posted.  

In light of revelations about the theft of countless authors' work by one A.I. company (guess which one), Ethan finally talks about a topic he's been requested to cover for a while: Buddhist views on artificial intelligence. He begins by positioning the conversation within the frame of View and Intention, asking the question of what "technology" is and why and how we even want it to progress, along with proposing the sacredness of human labor, wisdom and creativity as a basic Buddhist principle, as well as a principle of right livelihood. He also includes a Buddhist understanding of the meaning of consciousness, and why AI might never meet the standard. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon. Free video courses, such as The Three Marks of Existence, are also available for download. Notes: To see some of the energy usage date on artificial intelligence, see this link To see which author's works have been pirated, see The Atlantic's list here. To read about The "Suzuki Roshi" Chatbot, read here. An alternate translation of Suzuki Roshi's famed quote to his students is:  “Each of you is perfect the way you are ... and you can use a little improvement.”  

Ethan delves further into right action during a time of protest and chaos, using the recent examples of Tesla cars and cybertrucks being set on fire as a launching point. In The Power of Choice episode, he looked into the five precepts as guidelines for empowered and skillful action. In this episode, he looks into actions of mind as our guide: whether our actions are furthering our fixation on the three poisons of greed, hatred and delusion, or whether they are helping us liberate from those confused mentalities. Can we set samsara on fire instead? Ethan also makes a bad dad joke about using Tesla technology to make fart noises happen on a meditation retreat when our mind wanders or we need to wake up. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training, starting March 21 (this week!). Free video courses, such as The Three Marks of Existence, are also available for download.

Ethan delves into the Bodhisattva teachings on happiness, benefitting beings, and “idiot compassion,” or what happens when compassion becomes an ego construction. How do we tell the difference between helping others in a nourishing way, on the one hand, and doing things for others that we really don't want to do that leave us burnt out and resentful? And what do you do if no one thanks you for the amazing charcuterie plate you made for them? Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training, starting March 21 (next week!). Free video courses, such as The Three Marks of Existence, are also available for download.

Ethan welcomes bestselling author and Dharma teacher Susan Piver for a discussion of the groundlessness of our current world framed through her new book Inexplicable Joy: On The Heart Sutra. If you'd like to read a translation of this classic Buddhist text, you can find that on Ethan's Substack. Susan Piver is the New York Times bestselling author of many books, including The Four Noble Truths of Love: Buddhist Wisdom for Modern Relationships and The Buddhist Enneagram: Nine Paths to Warriorship. Her most recent book is Inexplicable Joy: On the Heart Sutra. Susan has been a student of Buddhism since 1993, graduated from a Buddhist seminary in 2004 and began to teach meditation in 2005. In 2014, she founded The Open Heart Project, an online dharma center with nearly 20000 members. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more! Check out all the cool offerings at our sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training, starting March 21. Free video courses, such as The Three Marks of Existence, are also available for download. 

Ethan discusses the classic origins of the worldview of "Materialism," as well a framework developed by the Tibetan teacher Chogyam Trungpa called "The Three Lords of Materialism" for looking at how we can notice our tendency to chase peak experiences in the arenas of the physical world, intellectual experience, and of course, our spiritual paths. Please support the podcast via Substack and subscribe for free or with small monthly contributions. Paid subscribers will receive occasional extras like guided meditations, extra podcast episodes and more. Check out all the cool offerings at our sponsor Dharma Moon, including the Mindfulness Meditation Teacher Training, starting March 21. Free courses, such as The Three Marks of Existence, are also available for download. Also check out free upcoming events with Professor Robert Thurman and David Nichtern on March 4th!

How can we know if we've been born again? James gives us a clear litmus test to listen and evaluate ourselves. Join us as we study this vital passage. James 1:26-27

Ethan discusses a classic Buddhist concept, sīla (or shila), through the lens of knowing where to place our attention and action, knowing "what to cultivate and what to reject." Choices shift energy and energy can build power, and that power can be the difference between awakening and confusion. Ethan also argues, using the five precepts (or five mindfulness trainings) as a guide, that this might be the key to building new powerful systems in the world. He also examines a rule for social change involving only 3.5% of us making different, more awakened choices. Imagine if only a few percent of us shifted our energy from harmful systems into something healthier. Check out all the cool offerings at our sponsor Dharma Moon, including the Yearlong Buddhist Studies program (The first 6-Week module, Entering The Path, is open to all) and  Mindfulness Meditation Teacher Training, starting March 21. Free courses, such as The Three Marks of Existence, are also available for download. Also check out free upcoming events with Duncan Trussell and Robert Thurman.

Sermon preached at East Frankfort Baptist Church on January 26, 2025 during evening worship.

1 Thessalonians 1:1-10

In Romans 15, Paul is expressing his confidence in this local church and their spiritual maturity. They're maturity is demonstrated in that they are full of goodness, filled with knowledge of the scriptures, and able to counsel and admonish one another.

The foundation of the Buddha's Path is recognizing and accepting how “things” are. Teisho by Sensei John Pulleyn.  Automated Transcript The post Right View and the Three Marks of Existence appeared first on Rochester Zen Center.

Alan Block gives the Dharma talk to the All Day Sitting on "Three Marks of Humans" at Green Gulch Farm. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2024/11/Three-Marks-of-Humans-Alan-Block-All-Day-Sitting-November-2024.mp3

Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing

Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing

Today, we are in week two of our series Vintage Church. Last week, as we looked at a few pictures of church in the 90s, we discussed all the great reasons for Christian unity—a unity born from humility, gentleness, patience, and bearing with one another in love. We acknowledged that we have the mutuality of unity: we all have the same love—Jesus, the same hope—His return, and so much more! Website: www.experienceredemption.com Facebook: https://www.facebook.com/experienceredemption Instagram: https://www.instagram.com/experienceredemption

In this episode, Charlie, a Christopagan Druid, along with his husband Brian, delves into the three marks of existence as described in Buddhism: impermanence, interconnectedness (no self), and liberation (Nirvana). They discuss the practical application of these concepts in spiritual practice and everyday life, emphasizing the importance of adapting traditions to modern times. The episode explores how recognizing impermanence can lead to personal growth, how interconnectedness shapes our identity and actions, and how liberation, or Sabbath, offers a vital pause for reflection and renewal. Join them as they walk through Creation's Paths, sharing insights and wisdom to inspire and guide your spiritual journey. Thank you for Liking and Subscribing to this podcast Thank you for sharing this episode with your loved ones, friends and community Thank you for Tips or Donations: https://ko-fi.com/cedorsett https://patreon.com/cedorsett Substack: https://www.creationspaths.com/ For all of the things we are doing at The Seraphic Grove go to Creation's Paths https://www.creationspaths.com/ For Educational Resource: https://wisdomscry.com Creation's Paths Podcast: http://www.creationspaths.com/podcast Church of the Oak Podcast: http://churchoftheoak.com/ Hallowstead Podcast: http://hallowstead.com/ Social Connections: BlueSky https://bsky.app/profile/creationspaths.com Threads https://www.threads.net/@creationspaths Instagram https://www.instagram.com/creationspaths/ Chapters: 00:00 Introduction to the Three Marks of Existence 00:46 Meet the Hosts: Charlie and Brian 00:59 The Concept of the Three Keys 02:02 The First Key: Impermanence 04:58 The Importance of Tradition and Change 11:02 The Second Key: Interconnectedness 15:00 Exploring the Internal Council of Influences 15:31 The Interconnectedness of Druidry and Tradition 18:18 The Wisdom of Connection and Morality 19:42 Understanding Nirvana and Liberation 20:49 The Concept of Sabbath and Its Importance 23:12 Practical Applications of Sabbath and Liberation 27:50 Final Thoughts and Call to Action

After taking a hiatus this summer, we return to the political fray with an eye toward its implications for our lives and our pursuit of a more perfect union with the teachings of Zen. It is a good thing that we did not try to say anything about the campaign at the beginning of August, in light of the whiplash nature of rapid-fire developments on that front. Anything we had to say regarding predictions or outcomes would have been instantly irrelevant on a day-to-day basis, rendered moot by the exhaustive political melodrama playing out in the media. One of my online dharma dialogs brought up the question of agency, as in how much effect can one person really have on the direction the country is moving as a whole, not to mention the looming consequences of climate change on a global scale. It may help in setting the context, to recall my model of the Four Fundamental Spheres – those arenas of activity and influence that we all encounter on a daily basis. The four spheres, visualized as nesting in a concentric array, start with the Personal at the center; surrounded by the Social, which includes the political; then the Natural sphere, the world of our surrounding planet and its atmosphere; and finally the Universal, extending into outer space. Our sense of agency and influence diminishes as we move outward from the Personal, inversely proportional to the influence of the surrounding spheres on our personal bubble. It is necessarily an asymmetrical relationship, an understatement of cosmic proportions. Politics is the social sphere on steroids, we might say. It is a mixed blessing in that even those who emphasize our worst angels in the struggle to swing a majority, reveal, unintentionally, the dark underbelly of human nature. Which can be clarifying and even healthy, depending on what we do with it. These days , many of my online dharma dialog calls, dokusan in Japanese, reveal the anxiety that comes with the uncertainty of living in “interesting times,” as in the ancient Chinese curse. We might prefer to ignore the political realm altogether, but unless you are willing to become a hermit and remove yourself from society in some extreme manner, you cannot avoid the consequences of the political actions taken by others, in the cultural hothouse of modern civilization, whether urban or rural. The question arises: Is Zen (& zazen) merely a coping strategy? Or is it only reinforcing our personal status-quo? Or, conversely, can it enable us to change and adapt? I solicited suggestions for this reboot episode from my producer and publisher, the former being an American citizen currently living in the Southwest, the latter a Canadian living to the Northeast. Here is a sample of what they suggested: I think there's something in here about a cautionary tale for people looking to religious leaders for signals on how to vote. I've seen some other Zen leaders on social media endorsing candidates - which is fine, but they wield a lot of power, and Zen really is about thinking for yourself on your cushion. Maybe religion is separate from politics, and that's ok. It also might be interesting to discuss how to have compassion for the “other” – be it democrat or republican – as one cannot exist without the other; and neither are really separate.I was gratified to see the reference to my past emphasis in this series on the value of independent thinking, and engaging in interdependent action, which I propose is one of the outputs of Zen training. As opposed to co-dependent thinking and action, another way of characterizing the partisan divide. If we are developing the ability to think independently of the political forces impinging upon us, and the freedom to act interdependently with cohorts on both sides of the divide, then our Zen training can contribute to evolving the more perfect union that is given lip service in the social discourse. Referring back to the previous UnMind series of three segments on aging, sickness and death, the Three Marks of Buddhism's worldview, I want to reiterate that the paranoid style in politics seems most likely to stem from irrational fear of aging, sickness, and dying, the personal dimensions of the universal traits of anicca, dukkha, and anatta, or impermanence, unsatisfactoriness, and no-self. When we throw the “Three Poisons” of greed, hatred, and delusion into the mix, the result is a true witch's brew. This is the old “divide and conquer” strategy. The question of how to have compassion for the “other” – be it democrat or republican – goes to a more non-dualistic reading of the seeming divide between irreconcilable opposites. When we look at what conservatives are trying to liberalize, and what liberals are trying to conserve, we see that the labels are not really getting to the essence of the conflict, but merely exacerbating it. The issue of factionalism was raised in the early founding documents of the American experiment as a potential threat to the republic, but since one party cannot exist without the other, and neither is really separate from the body politic, they are mutually defining, and can be complimentary. The real conflict goes to the personal dimension, where we find the question of: “How much is enough?” How much is enough to live happily, and is there enough to go around? Are the global shortages of food, drinking water, clean air, housing, and the hierarchy of physical survival needs real, or are they the consequence of negligence and malfeasance on the part of greedy, profit-driven special interests? Have we as a species been on a decades-long binge of “Hotel-California-everything-all-the-time” wretched excess and the bills are just now finally coming due? Can we all downsize our lifestyle to a level that relieves the burden of the disposable consumption society? When we look to the example of our forebears in the history of Zen, and, indeed, in the early days of democracy in America, going back no further than my grandparents' generation, we can detect vestiges of a much more moderate way of living that recognized reasonable limits to the answer to how much is enough. Of course there were contemporaneous avatars of wealth and power, living out the lifestyles and fantasies of the rich and famous. And the human slaves of earlier periods in history have been replaced by the “energy slaves” of modern technology, as Bucky Fuller pointed out. In that sense, wealth, as the commonwealth, has been redistributed more widely, but there is still an unseemly preoccupation in some quarters with amassing financial resources beyond the scope of what any one person, family, or corporate entity, can possibly need, or spend, within one lifetime. Except, perhaps, as a defensive reserve to defend against future lawsuits. Or, perhaps, to invest in initiatives for future cultural evolution. But do we really need to terraform Mars, for example, when we cannot even make the Earth function as our home planet? Back to the personal sphere of meditation, and its connection to the social sphere of politics. If we accept the suggestion that our Zen practice is indeed a kind of generalized coping mechanism, it begs the question, Coping with what? Master Dogen asks, about two-thirds of the way through Fukanzazengi–Principles of Seated Meditation: Now that you know the most important thing in Buddhism how can you be satisfied with the transient world?Our bodies are like dew on the grass and our lives like a flash of lightningVanishing in a moment. By this point in the long tract of instructions on physical method and philosophical attitude he picked up in China, the first piece he published as a manual of meditation for his student followers, he has made perhaps a hundred different points about what is important in Buddhism. So what he means by “the most important thing” is subject to some interpretation. Just as it is in our modern milieu. What is, after all, the most important thing? Not just in meditation, but in all your daily actions, as Dogen emphasizes in the same writing. Media mavens, including pre-digital traditional channels and ever-expanding post-digital modes, are constantly promoting what they want us to pay attention to as “news,” what they consider the most important events and issues of the moment in the 24-7 news cycle. Most of it is designed to capture eyeballs, ears, and clicks, in order to develop ratings that are used to rationalize the cost of ad buys and other kinds of participation in the public arena, or direct sales. Which items are delivered to your doorstep in ever-greater frequency with minimal effort on your part. Except for disposing of the mountain of packaging and shipping materials. Turning our attention back to the cushion and the wall, the most important thing at the moment cannot be the passing pageantry of the political campaign. Unless you are running for office, or working for someone who is. One important thing is to understand or appreciate the importance of the political to the personal, in particular, your personal sphere. While the central personal dimensions of aging, sickness and death can definitely be affected – directly or indirectly, positively or negatively – by the political arena, it is not typically the most proximate cause of any of the three. And the last thing that you are likely to be thinking, on your death bed, is that you wished you had spent more time on politics. Some ancient sage said to “stamp life-and-death on your forehead and never let it out of your mind.” I am sure he was not morbidly obsessed with death, but that his life, and ours, takes a major part of its central meaning, and sense of urgency, from the fact that birth is the leading cause of death. This, to many, would seem to be wrong. But if you think about it – or as Dogen says, “examine thoroughly in practice” – this idea that something is wrong, it appears that it may only be our opinion. We may be wrong. Reality cannot be wrong. Nature cannot be wrong. But we may be wrong. Only we human beings can get this wrong. And then we blame others, turning against our fellow human and other sentient beings. As the Tao te Ching says, “When the blaming begins, there is no end to the blame.” We can blame our situation, with some justification, on others, including the pols. But the blaming does not solve the basic problem. Perhaps this is getting at the most important thing. Accepting and admitting that the suffering in the world that may be considered wrong, or unnecessary, is caused exclusively by human beings, based on their assessment of their world as somehow “wrong.” This is the kind of suffering that can end, seen in the clear light of emptiness in zazen.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Dr. Mark Yarbrough kicks off the Fall 2024 semester with an encouraging message about the goodness…

Today you will hear from the pastor of Catalyst Church in Newport News and in addition the SBCV church planting strategist, Jeff Mingee. You can find ... Read More

In this episode, spiritual director John Bruna offers a clarifying discussion about the three marks of existence. He describes practical ways to engage with these three realities that will lead to less suffering in our lives. John also answers a variety of questions about meditation practice and encourages some different daily practices that can help further liberate our minds. This episode was recorded on July 10th, 2024.Welcome to the Way of Compassion Dharma Center Podcast. Located in Carbondale, Colorado, the Way of Compassion Dharma center's primary objective is to provide programs of Buddhist studies and practices that are practical, accessible, and meet the needs of the communities we serve.  As a traditional Buddhist center, all of our teachings are offered freely. If you would like to make a donation to support the center, please visit www.wocdc.org.  May you flourish in your practice and may all beings swiftly be free of suffering.

David Mathis | In this earthly life, Christians do more than wait for heaven. We belong to heaven, find our hope in heaven, and serve the King of heaven.

Tuesday 25th June 2024 Apologies to all for the shortened video this week.  A fault occurred with the microphone and the effected video has been deleted.  Due to the microphone failure, Bhante is wearing a headset, which means we are unable to hear the questions. Bhante Sangharatana joins the Armadale Meditation Group on-line live. Armadale Meditation Group (AMG) is designed to teach you about meditation. The classes generally begin with chanting the Metta Sutta, then receiving meditation instructions and meditating together, followed by asking questions and finally if time remains listening to a Dhamma talk. However, the layout can vary. Due to social distancing regulations, these weekly Tuesday night teachings are happening via Zoom from Bodhinyana Monastery. The BSWA is now using Ko-fi for donations. Please join us on Ko-fi and cancel your donations via Patreon. Thanks for your ongoing support! To find and download more precious Dhamma teachings, visit the BSWA teachings page choose the teaching you want and click on the audio to open it up on Podbean. Teachings are available for downloading from the BSWA website the BSWA Youtube Channel, the BSWA Podcast, and Deeper Dhamma Podcast.

Following on the previous UnMind series of three segments on aging, sickness and death, the Three Marks of Buddhism's worldview, we will expand our scope to the broader world of international conflict, characteristic of our modern world, where Buddhism's three conditions of existence are also manifested, if in a more universal form. Traditional definitions of these basic aspects of life are universal in scope: impermanence, unsatisfactoriness, and no-self (Skt. anicca, dukkha, anatta). We can see clearly that in today's world, these givens of existence are not warmly embraced on the social level in America, let alone on national or global levels, which surely follows from their avoidance on the personal level. Beginning with Buddhism's “compassionate teaching” – the Dharma – we find that along with the three marks of aging, sickness and death, Buddha promulgated the “Three Poisons,” usually rendered as “greed, anger or hatred, and delusion or folly.” What a witch's brew is conjured, when we mix the six ingredients together. In the context of aging, greed becomes the longing for longevity, the overreliance on meds to avoid the ravages of illness, and extravagant, catastrophic efforts at prolonging life at all costs. Anger and hatred arise when we are denied the ability to forestall aging, when we are overcome by a pandemic, and when we blame widespread death and destruction on others. Delusion and folly ensue when we act on our mistaken beliefs, attacking others for the natural consequences of our collective and individual actions. The unexpected consequences threaten us all, whether in our dotage or full-flowering youth, with the Four Horsemen – plagues, famine, and the predations of war, and not necessarily in that order. Just who is to blame for this situation and how can we hold them accountable? In the worldview of Zen, everything, including charity, begins at home. To quote Master Pogo Possum, “We have met the enemy, and he is us.” The first embrace of reality is to “study the self.” The second is to “forget the self,” as Master Dogen reminds us in his famous teaching, Genjokoan–Actualizing the Fundamental Point.Actualizing the fundamental point of existence requires that we embrace our own aging, sickness and death – the close-up-and-personal reality of impermanence, imperfection and insubstantiality, including our precious self – while recognizing that greed, anger and delusion are fueling the fires of discontent, leading to blaming others for our personal predicament. Sometimes, others are to blame for making things worse, of course, just as we are to blame for making their world more crowded. Stop the world and let me get off. Would it were so simple. The blame game can range from blaming our parents for our birth, on one extreme, to blaming those others most distantly related to us by blood. I read somewhere that the furthest removed any human being can be from any other human, biologically speaking, is something like 26th cousin, if memory serves. One wonders, with the growth in population, whether that tenuous kinship is getting closer, or further apart, as time goes by, with 8 billion people and counting. I also read of a laboratory experiment, some years back, where they used the classic maze of rats to find out what happens when you simply keep adding rats to the maze, without letting any escape. At one point of increasing density, the rats begin attacking each other. They “blame” the others for their own discomfort, apparently. The analogy to human population should not be lost on anyone. The anxiety and outright hostility associated with immigration on a global basis is too obvious a parallel to ignore. Or we can aim all of our blame at the political system, or the candidate du jour. Now that the “debate of the century” has landed with a thud, the rats are having a hard time deciding which of the two leaders of the rat pack is most at fault. Much of the anger and hysteria we witness on ideological and political fronts of the public discourse seems motivated by underlying fears, exacerbated by perceived worsening conditions, including density of population. The identified “foreigners” – bringing unintelligible languages, peculiar cultural customs, and bizarre belief systems – induce anxiety, stereotyping and suspicion amongst native populations, triggering the threat of the privileged being “replaced” by them in the great scheme of things. This probably arises from a tribal, protective social instinct, linked to the survival of “our kind.” Hyped to the max by political opportunists, into the bargain. But on a more personal level, this anxiety, amplified by mob hysteria, surely finds its origin in the triple threat of aging, sickness and death, that is inborn with each individual. Birth is the leading cause of death, after all, like it or not. This perceived threat, however irrational, is tied to what biologists call the survival instinct, or imperative. Reality is not a respecter of persons. But biology is designed to privilege survival of the species over all comers, adapting to ever-changing circumstances. Natural and artificial changes in context often outpace and outmaneuver biology, engendering threats to survival, to cycles of “extinction panic,” or to actual extinction of the species, potentially including humanity. Cultural evolution – our ability to pass on technological advances to the next generation, and their ability to further improve on their cultural inheritance – is ensconced in the social sphere. But it likewise runs into trouble when it is not agile enough to keep up with the rate of change of conditions to which it is adapting, in the natural and universal spheres. Such as climate change. Aye, there's the rub. “Survival of the fittest” is the shorthand catchphrase for dumbing down Darwin's elegant and complex theory on the “Origin of Species.” To find a cogent example of society's collective resistance to this notion that we privilege the fit, we need look no further than the recruiting, drafting and conscription of young men and women – the “fittest” – into the modern military – the main mechanism oriented to societal survival – across the globe. Civilian leaders, and those at higher command levels, manage to keep a safe distance from the front lines, so as to return to fight another day, one assumes. But the survival of the oldest is not Nature's way. It is not natural to put younger members of the species at risk to protect older members. Witness the wolf pack. This biological imperative dictates an age-related triage, protecting those most likely to survive, to survive longer, and to reproduce. Yet humans do the opposite in wartime, and did it again in the face of the pandemic, by sending younger first responders into the fray, while protecting elderly and senior leaders through isolation, quarantine and access to medical care. Notwithstanding how miserable a failure that effort turned out to be, the point is still well-taken. Of course, from a practical perspective, the young provide the necessary numbers, and the vitality, needed on the frontlines. Even if senior members of society were willing to take point in crisis conditions, the question would be whether or not they are able to. Setting aside such considerations of the neurotic societal implications of turning younger generations into cannon and virus fodder, what will it take to finally bring about world peace? Can we beat our swords into plowshares, turn intercontinental ballistic missiles into spaceships, cyberwar into cyberfun? The current national debate is styled as a contest between democratic governance “of the people, by the people, and for the people,” striving toward a “more perfect union” of the republic; versus power elites exerting autocratic control over a hopelessly divided populace. The appeal of the latter is understandable for the “haves,” those who already enjoy a relative elite status of economic and social privilege. They stand to come out on top, liberated from the messy business of compromise with those on the bottom end of income equality. Likewise, the uneasiness of the “have-nots” is easy to understand. They see themselves as already victimized by the unlevel playing field, touted as equal opportunity for all. This, it would seem, is the real wall that is being built, not on the border, but right down the middle of the country. Its building blocks consist of the institutions installed by the founding fathers, rearranged to reassert the original privilege of white, land-owning males. But is all this – the daily fare being served up by the media and opposing forces – really the root of the problem? Whether or not we believe in an eternal soul, or reincarnation, as did the ancient Egyptians, Greeks and Hindus, or resurrection, as do modern Christians, we finally come to face our mortality, in person. In Zen, the only mate who will accompany us to the grave is our deeds. Whatever wealth, honor, or powers of reasoning we have accumulated in managing and manipulating the vagaries of behavior and vicissitudes of fortunes encountered in life, they serve us little in the face of death. The same may be said of family, though better to die surrounded by loved ones than alone, or surrounded by hostiles, I suppose. On the cushion we sit “without relying on anything” as Master Dogen reminds us in his version of “Needle for Zazen (Zazenshin),” including all the tricks, trash and trinkets we have assembled in our toolkit. Try as we might to think our way to enlightenment, or to reason ourselves into insight, we find ourselves failing again and again. Finally we must surrender to the chaos of not knowing, and abandon reliance on reason itself, spawn of philosophy and the other kind of Enlightenment. We find verification of our practice in “making effort without aiming at it.” Needless to say, this is a very uncomfortable place to find ourselves, at a pass that is not really negotiable, in any ordinary sense. All the stages of grief prove futile in the face of the relentless process and progress of biology. We need to confront reality when we are young and vigorous, as in “Stamp life and death on your forehead, and never let it out of your mind,” paraphrasing a truth long lost to attribution. Life takes its meaning in the context of death. If you find that too morbid, just imagine what life would be like if we did not die. Its meaning would be entirely different, and not entirely positive. When the grim reaper arrives, we may want to embrace her / his relentless, unsympathetic and unforgiving scythe, as being not at all different from the sword of Manjusri, hopefully cutting through our final delusions. Just as hopefully, the passing pageantry of life, particularly the concurrent social-political dimension, will have little or nothing to do with the circumstances surrounding the last breath we take. Preferable to die on the cushion, of course. * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Three Marks Of A Good Church (Romans 15:14) by Sun Valley Church

Closing out our exploration of the “three marks” of dukkha, in this episode we will take a look, close-up-and-personal, at death. In summary, our confrontation with and embrace of the three marks varies according to their universal natures, as well as to our personal nurturing in their recognition and acceptance. Aging is predictable, but typically sneaks up on us, moving far too gradually to register in our youth, even nowadays with our ubiquitous mirrors, selfies, and TikTok videos – none of which our ancestors had in abundance. Today's living generations may be the most self-conscious in the history of humankind. The famous “polishing a tile to make a mirror” koan anecdote reflected the fact that mirrors were originally of polished metal. Narcissus, remember, fell in love with his own reflection in a pool of water. By contrast, Tung-shan, a 9th century monk, was enlightened upon seeing his face for the first time, reflected in the water. A contemporary stand-up comic, who shall remain nameless, asked, “Did'ja ever look in the mirror in the morning and think, “That can't be accurate!”? Sickness, whether life-threatening or not, can land like a ton of bricks, flattening you for the moment – and often for the foreseeable future – with the rate of recovery dependent upon many factors, including aging. Sickness can often be the death-knell, as a diagnosis of cancer once was. As one ages, the body becomes less immune to the predations of bacteria and viruses, it seems. Today the threat of mental illness, leading to suicide, also looms large. Usually, the threat of death from natural causes may be safely ignored, postponed, or even denied, until it can't. But sudden death is even more unpredictable than sickness, and can come in such a variety of modes today, including natural and man-made disasters, which are popping up with greater and greater frequency, notably side-effects of climate change, such as the ever-increasing statistical rate of death from extreme heat. America seems to be the poster-boy for death by guns, accidental or intentional, now one of the major causes of death for children in the USA. Death from complications in childbirth is still far too common, particularly for non-white women. And then there is always stress, aggravated by habits such as smoking. If one thing doesn't get you, something else will, in the end. Death and taxes, as we say. I must note in passing that much of the hysteria we witness on ideological and political fronts of the public discourse seems motivated by an underlying fear, which appears to stem from the triple threat of aging, sickness and death. Witness the “worship of youth” culture, “self-improvement” programs, and anti-aging products aimed at prolonging vim and vigor and extending life itself as long as possible. This primal, largely subliminal fear is often projected onto the identified “other,” a form of transference that – like the old “I'm rubber, you're glue” trope – deflects self-criticism, in favor of defining each and every conflict in terms of self-preservation, and resorting to blaming others. As the Tao te Ching reminds us, “When the blaming begins, there is no end to the blame.” Buddha's original analysis of the constructed self's fundamentally dissatisfactory nature of reality, and our place, individually and collectively, writ large. The most dissatisfactory of all affronts and indignities to our ego are the three marks. If, on the other hand, we could all embrace, in all humility, the realities of aging, sickness and death as being perfectly natural and okay, the resulting equanimity of outlook might go a long way to ameliorating the insane intensity of conflict in the world. Aging gracefully includes embracing illness and death as built-in, intrinsic to the natural order of things. How much of our time, energy, attention and resources are dedicated to resistance to this fact – a fundamental denialism that leads naturally to the abdication of truth – in favor of our favorite fantasies as to the nature and central meaning of life? A young Rinzai Zen priest named Hasegawa published a book titled “The Cave of Poison Grass.” He mentioned the fact that most people seem to postpone confronting reality until, finally, they are on their death bed. He declared that this is too late – “like eating soup with a fork” – a memorable phrase. He insisted that we have to confront this “Great Matter” of life-and-death while we are young, and have sufficient strength and energy to overcome it. In the lore of Zen there is a Till-Eulenspiegel-like narrative that captures its sometimes irreverent attitude toward life and death, supposedly a true story. A monk realized that he was to die soon, and began asking other monks what they knew about, or had heard about, others dying. He was curious to know if anyone had ever died standing on their head, but nobody had. So sure enough, when the time came, he stood on his head in the corner and died. His sister happened to be a nun, and when she came to visit for the funeral, the corpse was still standing there in the corner. In disgust, she kicked it over, declaring that he had never had any respect for anything in life, and he still had no respect in death. The story goes that they buried him upside-down. An old saying in Zen says to “stamp life and death on your forehead and never let it out of your mind.” This is not a mark of morbid obsession with death, but simply recognizes that there is no life without death – birth is the leading cause of death.Instead of bemoaning the fact that life inevitably passes back into the great remix that is the universe – the wave returning to the ocean – we embrace the inevitability of “shuffling off this mortal coil” as a kind of relief. As Mark Twain was said to have asked, when in his old age reporters inquired as to whether he wasn't afraid to die, why would he be afraid of returning to where he came from? It is the stuff of science fiction to imagine a future in which medical science has treated the phenomenon of dying as an unnecessary aberration, a kind of illness, and come up with techniques such as cryogenic freezing of human remains, genetic mutation, and cultivating transplant organs and limbs to achieve what is, for all practical purposes, human immortality. The question becomes, would you really want to live forever? Life takes a great deal of its meaning from the inevitability of death, which is often considered in opposition to life. But Master Dogen treats both birth death as another nondual, complementary dyad, from Genjokoan–Actualizing the Fundamental Point: Just as firewood does not become firewood again after it is ash you do not return to birth after deathThis being so it is an established way in buddha-dharma to deny that birth turns into deathAccordingly birth is understood as non-birthIt is an unshakable teaching in Buddha's discourse that death does not turn into birthAccordingly death is understood as non-death Birth is an expression complete this momentDeath is an expression complete this momentThey are like winter and springYou do not call winter the beginning of spring nor summer the end of spring In this wonderful analogy, Master Dogen places birth and death on a continuum, each as an “expression complete this moment,” and yet undeniably entangled. We might ask: An expression of what? and the answer would seem to be “life itself.” So birth, which we celebrate, and death, which we mourn, are seen to be inflection points, rather equal in import, in the continuum of life. When my older brother was dying in hospice, I spent about a week attending on him as he drifted in and out of consciousness. I picked up a pamphlet at the clinic where he was cared for, called “The Eleventh Hour.” It was written by a Christian woman, a clergy member or teacher of some sort, but she never once mentioned Jesus or God. One line I recall said something like, “Birth is the death of whatever precedes birth. Death is the birth of whatever follows death.” Very Zen. I hope this brief foray into the most dispositive and determinative factors defining our life experience helps to allay any unreasoning fear you may have of these time-honored Three Marks. Along with Buddhism's Three Poisons of greed, anger or hatred, and delusion or folly, they form the nexus of all that is wrong with the human universe in the personal sphere. When we move into the next outer layer, the social sphere, we confront them on a more global scale as the Four Horsemen of the Apocalypse: Death, Famine, War, and Conquest. Today we might be coerced to add even more unintended consequences to the deluge, including increasing population pressure and worldwide immigration, as well as advances in technology that tend to frustrate, rather than facilitate, our presumably inalienable rights to life, liberty, and the pursuit of happiness. Speaking of which, in the first UnMind episode of the upcoming month, we will look over our shoulder once again to the dread prospect of Election Year Zen, which is gaining on us, assessing whether or not we can see any light of compassion or wisdom at the end of that maddeningly long tunnel. Please add a seatbelt to your zafu and strap in. The haiku poem on the “grim reaper” is from a 2020 series called “Dharma Dreams from Great Cloud.” The text, titled “Swords into Plowshares,” will form the basis of July's UnMind. If you have any remaining questions as to why I feel it important to examine the current political pageantry from the perspective of ancient Buddhist teachings, which may strike you as outdated and irrelevant, please email me about it. * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Continuing with a consideration of the realities of day-to-day Zen practice in the context of Buddhism's central teaching of dukkha – natural suffering writ large – the second of the “three marks,” or characteristics of existence from a human perspective, is usually named as “sickness” or “illness.” Please note in passing that illness, from the perspective of Chinese medicine – which may be closer to its cultural connotations in ancient India – denotes a lack of centeredness, or balance. Something is out of kilter – the yinyang of it all – when we fall ill. Nowadays, of course, we have much more access to many means of tracing and tracking the origins of our maladies, to environmental and other sources. Quoting from the Tricycle web site again, we find a less personal, less specific definition of the three: ...all phenomena...are marked by three characteristics...: impermanence (anicca), suffering or dissatisfaction (dukkha), and not-self (anatta). These three marks apply to all conditioned things—that is, everything except for nirvana. Sickness is not called out specifically as one of the many causes of suffering or dissatisfaction, possibly for reasons of cultural context and medical acumen 2500 years ago. We will get around to that throwaway line exempting so-called “nirvana.” I can personally testify to the dissatisfactory and suffering nature of sickness, from my experience contracting Covid-19 in 2022 and, more recently, a suddenly bloated GI tract blockage that had me hospitalized overnight, and bed-ridden for over a week. The pandemic occasioned such wide medical suffering and social unrest that Shunei Oniuda, the president of Sotoshu Shumucho, Zen administrative headquarters in Japan, addressed it from the Buddhist perspective in a public message: I would like to extend my heartfelt condolences for those who have lost their precious lives from the novel coronavirus (COVID-19) and offer a prayer that they may rest in peace. For those who have been affected by this illness, I pray that they will recover as soon as possible, and I would like to offer my deepest sympathy to their families and relatives who have also been affected by this illness. Also, my thoughts are with all those experiencing tremendous difficulties whose lives have been affected by the spread of this epidemic and the need to stay home. Then Mr. Oniuda relates some interesting facts providing context for the present: In the Kamakura Period of Japanese history when Dogen Zenji was teaching, there were times when cool summers caused by climate change often brought poor harvests. There were outbreaks of plague, and, during the Great Kanki Famine (1230-31), it is said that about a third of the population of Japan perished. In times such as these, Dogen Zenji emphasized that these were the very times to not neglect the Buddha Way. Who is to know it the changes in climate at that time were as precipitous and global as those we are seeing today. As an island nation, Japan is likely more subject to extremes in weather because it is surrounded by ocean waters. A caveat – in our fraught divisive times, it may be necessary to point out that this recollection of similar disasters from the history of Zen – though on a much smaller-scale – is surely not intended to support either side of the ideological argument. Instead, it reinforces the premise that Zen is a practice fully prepared to meet, head-on, the vagaries of life, whether of natural, man-made, or a combination of those causes and conditions. Note that he offers condolences to those who died first, rather than to the survivors; which is characteristic of Zen funerals. The sermon is actually directed to the deceased. While emphasizing the need for disseminating accurate information, and recommending that all concerned follow the practical recommendations for exercising due diligence in preventing the spread of infection, President Oniuda refers back to the compassionate teachings of Zen's founders, as they apply to this current, international crisis: It is in such a time that the teachings of Shakyamuni Buddha, Dogen Zenji, and Keizan Zenji are necessary. Shakyamuni Buddha taught right view, right speech, and right practice in the face of the sufferings of sickness and death. Right view, speech and practice – conduct exhibited in crises – do not follow the mob: Even if people are agitated or anxious in the confusion caused by others who are fearful and buy up or hoard food and other goods, let us act calmly. Let us act in accordance with the spirit of Dogen Zenji's teaching of the intention of first saving others before ourselves and in accordance with the Bodhisattva's Four Embracing Actions. This is to naturally practice the way of benefitting others. Compare to the panic mode triggered by the pandemic in most circles of the population. Then the President's message brings it home, uniting both social and personal spheres: Also, Keizan Zenji taught that we should have compassion and love for all things, that we should sympathize with others' sufferings as if they are our own, and that with the mind of compassion we should be diligent in the practice of zazen. I encourage you to endeavor to practice zazen during this time that we must spend quietly at home.[1] So the prescription for practice in Zen remains the same in good times or bad, whether we find ourselves in truly dire straits, or operating under relatively ordinary pressures of meeting the daily needs of ourselves and the community: Hie thee thither – back to the cushion. His message is directed not just to monastics but to householders as well. And by no means is zazen prescribed as an escape from the wolves howling at the gate, but the most direct and efficacious way to meet them where they are coming from. Matsuoka-roshi would sometimes say, “If you get sick, you just get sick; if you die, you just die. But meanwhile, do what the doctor says.” He frequently made the point that his fellow countrymen and women were usually calm in the face of calamity, whether in the form of personal trauma of getting bad news in a clinical or hospital setting, or even a prognosis of eminent death. This equanimity he attributed to their having been raised in a culture that embraces aging, sickness and death as natural and foreordained, rather than in one that approaches them with fear and loathing. Even young children in Japan are, or used to be, exposed to the teachings of Buddhism, and the practice of zazen, as a regular part of their upbringing. We like to think that Buddha's experience under the Bodhi tree that night so long ago represented the absolute apogee of good health and wellness, in all its dimensions – physical, mental, emotional, and even social. Yet it included the robust embrace of the ineradicable marks of biological, sentient existence: impermanence manifested as aging; suffering manifested as illness, both physiological and psychological; and no-self arising as the specter of death, the fear of non-existence on the personal plane. It seems that our modern obsession with youth and longevity lobbies against any wide acceptance of these natural marks, or transitions, of our existence as human beings. But all sentient beings are subject to their inevitability - no exceptions, theistic beliefs notwithstanding. Perhaps this may be seen as the true source of the neurotic aspects of this age of anxiety. We are confronted with these marks on a progressive basis, as we age and become increasingly infirm, or frail. It is best to engage them on the cushion, when we are young and strong, but better later than never. In the next segment of UnMind, we will take up the meaning of death, in the context of Dharma as the compassionate teachings. Until then, do not hesitate to allow your view of aging, sickness and death, your personal take on mortality, to enter into your zazen. It cannot hurt, and cannot be avoided in the long run.[1] Published on Soto Zen Net (www.sotozen-net.or.jp) on April 3rd, 2020Translated by Soto Zen Buddhism International Center * * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

Noticing how the mind can confuse a stick for a copperhead can teach much about three basic truths of reality as named by Buddhist psychology.

Three Marks Of A Good Church (Romans 15:14) by Sun Valley Church

Returning from the political fray to the realities of daily life on Earth 2 — as the current popular trope would have it — I would like to delve into one of the teachings of Buddhism and Zen that may contribute to its misperception as being overly pessimistic. The “three marks” of dukkha, the Sanskrit word usually translated as “suffering,” or “unsatisfactoriness.” Usually, “dukkha” is related to specific aspects of life, specifically “aging, sickness and death,” as the three characteristics of all sentient existence. From the Tricycle web site we find: The Buddha taught that all phenomena, including thoughts, emotions, and experiences, are marked by three characteristics, or “three marks of existence”: impermanence (anicca), suffering or dissatisfaction (dukkha), and not-self (anatta). These three marks apply to all conditioned things—that is, everything except for nirvana. According to the Buddha, fully understanding and appreciating the three marks of existence is essential to realizing enlightenment. (It is a schema that is accepted in both Theravada and Mahayana schools, but more emphasized in the former.) Here we find a much broader, less personal definition of the three than “aging, sickness and death,” but as human beings, we are naturally more concerned with how they apply to our wellbeing most immediately and intimately, than how they function as universal principles. It seem to me that much of the chaos and uncertainty that we are currently witnessing in the social sphere is animated by the unsuccessful resolution of our personal relationship to these three marks, along with the built-in resistance to embracing them fully, with any measure of equanimity.As an octogenarian, I can personally testify to the inevitability of the first two, and their power taking precedence over all other dimensions of daily life, in due time. All you have to do is live long enough to find out for yourself. However, the Buddha apparently came to this conclusion, or confrontation, relatively early in life, in his mid-thirties, when we would expect him to be in the prime of life, though 2500 years ago, life expectancy was not what it is today. Let us consider each of them one at a time, from a problem-definition and problem-solving perspective. In passing, let me recall that the least emotionally-laden definition of dukkha is, simply, “change.” Nothing personal about it. Buddhists may be said to believe these teachings, rather than “believing in” them, as some of the online commentary would have it. As with all of the “compassionate teachings,” one's own first-person, experiential evidence will drive home the validity and veracity, as well as the long term priority, of these findings and conclusions of the Buddha. The only question becomes how – how do we comport ourselves in the context of these dominant aspects of our existence? The existence of suffering itself Buddha said we are to fully understand. And from the above quote, that understanding must of necessity begin with recognizing and appreciating these three most immediate considerations of life, beginning with aging, or impermanence. It does not help much to place our own impermanence in the context of universal impermanence. Misery may love company, but not that much.It might help to consider the question, When does aging begin? At the moment of birth? At the moment of conception? The current flap over in-vitro fertilization – as part of the larger ethical and ideological debate around all things related to birth control, or the larger category of reproductive health in general – illustrates that aging is actually well under way before conception. The eggs and sperm involved have limited viability, aging out of their own, micro-world shelf lives. Owing to a welcome assist from modern medicine, many of us can expect to live increasingly long lives, with notable exceptions in the form of further life-threatening causes and conditions attributed to the very success, and lack of due diligence, of the human species. In Zen, we hear various expressions such as “every moment reincarnation,” from my teacher, for instance. We read Master Dogen's framing of birth and death as “expression(s) complete this moment.” Buddha himself was said to have mentioned something to the effect that, owing to impermanence, there must be permanence. His monks were said to have been happy to hear this. One of the theories that I have read, attempting to explain the success of Buddhism spreading throughout history in its countries and cultures of origin, is that Buddha's followers were so relentlessly happy. So there is a kind of pervasive optimism in Zen and Buddhism, which is hard to explain in the context of impermanence and aging, let alone sickness and death. But just consider, in your own mind for a moment, the possibility that there were no aging. That we would all remain “forever young,” in the memorable phrase from the Bob Dylan tune. What would be the implications, both long- and short-term, of this reversal of biology? What if we did not age? (We can leave the discussion of illness and dying to upcoming segments.) Buddha rejected such speculation as ultimately futile, if taken seriously, but here, we want to treat it as a mere “thought experiment,” for the sake of shedding light on the actual causes and conditions of our existence, no harm no foul. In design circles this is a recognized process, called “synectics,” engaging in the seemingly irrelevant on the chance that it might turn out to be relevant. It is related to “Hegel's Dialectic,” seeing the existing “thesis,” a present manifestation of reality as impermanent, enabling our recognition and even ability to predict the emergence of the “antithesis” on the event horizon. The model goes on to predict the merging of thesis and antithesis into the new thesis, which arises, abides, changes and ultimately decays and disappears with the next cycle. And so on, and on, forever. Not coincidentally, this terminology of “merging” is used discerningly by Master Dogen in his envisioning the process of Zen realization in Shobogenzo Bendowa, if memory serves (emphasis mine): In stillness, mind and object merge in realizationand go beyond enlightenment If we consider aging in this startling, single-point reflection, how does that look? Buddha says, toward the end of his First Sermon: My heart's deliverance is unassailableThis is the last birthNow there is no more becoming If indeed it is possible to come to the end of “becoming,” is that tantamount to the end of aging? Is the essence of what Buddha and Dogen realized is that everything “else” is obviously aging and becoming something else? And must include the one observing the change. And that it has always been thus, from the very beginning. So what could go wrong? Just consider: If the very conditions that we all naturally worry about – all too often to an excessive, obsessive degree – have always obtained in the universe, long before our birth in this lifetime, and likely to persist and pertain long after our death; how can there be anything fundamentally amiss? Not that it's the best of all possible worlds, thank you Pangloss. But really, as a design-build professional, I can fantasize that I was in charge, and made the primordial decisions that determined that, if there is to be sentient existence, what will that look like? How do I make that work? But most ordinary human beings do not have that kind of hubris. They palm the fundamental questions off to a divine entity, the wizard's intent hidden behind the curtain of appearances. We simply accept the givens, try to understand and embrace them, and go from there. But there must have been a “before” – before the Big Bang, or the alternative Bounce. There must have been something – the “sound of silence,” and maybe nascent thought — preceding the “Word.” But then, all heaven and hell breaks loose, and here we are. In this moment. None of this explains anything, of course. Whatever framework we have been given to comprehend the brute fact of existence was totally made up by others. You learned that. And it can be unlearned. Zazen seems mainly a process of unlearning what we think. The very idea and ideal of longevity has only one value in this context, according to my feeble grasp of Zen's teachings: A better chance to wake up! In witnessing – or better, contemplating – aging, I am oft reminded of the unforgettable couplet from musical Zen master Dylan: Ah but I was so much older thenI'm younger than that now My sense of the relevance of aging and impermanence in the context of meditation and Dharma teachings is that, like the questionable linearity of the so-called “arrow of time” in theoretical quantum mechanics, taking the view that time is passing in a direction may be entirely arbitrary. What we may perceive — and more problematically, what we may interpret — as aging, may indeed be true, but only half the reality, as with all dualistic thinking. Perhaps we are growing younger at the same time, disencumbering ourselves with learned inhibitions, rules and regulations that no longer apply, as we mature to embrace emptiness. My idle conjecture on aging represents yet another variation on the theme of thinking independently and acting interdependently. This bears repetition: Sitting in zazen with the Zen community, we are nonetheless sitting alone. Any time we sit alone in zazen, we are joining the larger community of Zen practitioners. Somewhere in the world – at any time, day or night – someone is sitting in Zen meditation. We need flexibility of mind to approach Zen practice in this nondual sense, outside of time and space. In the next UnMind segment, we will take up the more abrupt, if no more tangible than aging, mark of “sickness,” which for some reason is not called out as such in the early translation. Maybe the prevalence of illnesses of all kinds was so much a part of daily life that it did not emerge as a perceivable isolate in the social awareness of the time. Meanwhile, as Buddha himself suggested, don't take my word for any of this. Check it out for yourself, on the cushion, and off.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

May 19, 2024 / Sunday Sermon: The Three Marks / Fr. Christopher Rodriguez by Trinity Episcopal Church Vero Beach

At age 43, I can still remember times when I felt like my body was improving. I could tell I was getting stronger, or running faster, or my overall energy was increasing. But now the most recent and prevailing feeling has been: I'm getting older. I notice the incremental declines. I can feel movement slowly but surely becoming more challenging. New aches and pains come and linger. In recent years I've felt both the glory and the humiliation of the human body in this age.C.S. Lewis wrote in 1960, Man has held three views of his body. First there is that of those . . . who called it the prison or the “tomb” of the soul, [those] to whom it was a “sack of dung,” food for worms, filthy, shameful, a source of nothing but temptation to bad men and humiliation to good ones. Then there are [others], to whom the body is glorious. But thirdly we have the view which St. Francis expressed by calling his body “Brother Ass.”Lewis says, “All three may be . . . defensible; but give me St. Francis for my money.” He continues,Ass is exquisitely right because no one in his senses can either revere or hate a donkey. It is a useful, sturdy, lazy, obstinate, patient, lovable and infuriating beast; deserving now a stick and now a carrot; both pathetically and absurdly beautiful. So the body. (Four Loves, 93)As Lewis saw 60 years ago, so we see them too today. We have those who feel their body to be a prison; they accent the humiliation of the body. The body holds them back; screens and virtual reality and plastic surgery create new possibilities.On the other hand, those same screens show image after image of meticulously sculpted and enhanced bodies — those for whom the body is glorious, or must be glorious no matter how much dieting and exercise and surgery it takes.Third, we have perhaps the road least traveled. Saint Francis's road. Lewis's road. Our road. The road of the cross: humiliation now, but not humiliation forever. And that mixed with glory now, but not the glory that is to come.I mention “Brother Ass” because our passage this morning (surprisingly) mentions our bodies — our present bodies created for glory, now in a state of humiliation, with a spectacular glory still to come — and because we live in times in which we are especially prone to consider the earthly things the real things, and the heavenly things to be pretense or speculation or wishful thinking. What's implicit in the world's way of thinking is that the earthly is more real, and right now, and better, while the heavenly is distant, and less real, and less desirable. But Philippians 3:20–21 says exactly the opposite.Stand Firm Like ThisWe saw last week at the end of verse 19 Paul's warning about “the enemies of the cross” who have “minds set on earthly things.” This morning we turn to verses 20–21 where Paul makes a contrast between these enemies of the cross and those who are friends of the cross and citizens of heaven. Verse 19 speaks of mere citizens of earth: “their end is destruction, their god is their belly, and they glory in their shame” — and especially significant is the final phrase “with minds set on earthly things.”What we'll see this morning is the contrast in verses 20–21. Last week was the warning: don't be like this. Now we catch another glimpse of true Christianity, of the friends of the cross, as we've seen other glimpses in chapter 3.But before we linger in verses 20–21, let's not miss the main point in 4:1: “stand firm thus in the Lord.” This idea of “standing firm” goes all the way back to 1:27:“Only let your manner of life [literally, your citizening] be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents.”The idea of “standing firm” marks off the heart of the letter in 1:27 to 4:1. We have the citizen language and talk of opponents (be they legalistic Judaizers, 3:2, or worldly “believers,” 3:18–19), and the call to stand firm — and do so together (“in one spirit, with one mind striving side by side”) and do so “in the Lord.” At this structural level, we might summarize the main point of Philippians as stand firm together in the Lord.But critical to this letter is not just that they stand firm but how. See the “therefore” at the beginning of 4:1? It points us back to all of chapter 3, and even to chapter 2, back to 1:27. Also, see that word “thus” in 4:1? “Stand firm thus in the Lord.” That means, Stand firm like I've been saying. Stand firm in this way, like I've been showing you. As I've been writing about Jesus in chapter 2, and Timothy and Epaphroditus, and like Paul's own testimony in chapter 3, expressed in such a way that he means for us to imitate him. Stand firm in this way in the Lord. Stand firm like Paul stands firm: on the footing of Christ's work for you, stand firm against legalistic threats and worldly temptations, and press on to know Jesus now, and look forward to seeing and knowing him, Jesus, face to face. And all that is especially captured and summed up in verses 20–21, which lead into 4:1 for a reason. So let's linger in this vision. And what's striking is that Paul casts this vision in terms of citizenship or civic belonging.Our Commonwealth in ChristThe leading claim in verses 20–21 is that “our citizenship is in heaven.” Our commonwealth, our homeland, exists in heaven. Our place of true belonging is not just elsewhere on earth, but it is alive and well in heaven.There is a match here between this citizenship theme in Philippians and what we learn about Philippi in Acts 16, when the gospel first came to town. Philippi wasn't originally Roman, but had become a Roman colony, and with Rome being the great superpower of the day, the citizens of Philippi naturally prided themselves on being Roman citizens.How does Paul speak into that civic consciousness in Philippi? He says to those in the church: “our citizenship is in heaven.” No balancing word here about dual citizenship. Nothing like, “Ah, yes, you're privileged to be Romans, of course (what an exceptional nation), and remember you're Christians too.” He says simply, without qualification or adjustment, “Christians, our citizenship is in heaven.” Our commonwealth is heaven. Our homeland is heaven. Not “we have another homeland also.” But our homeland, our one homeland, in Christ, is heaven. Which is our deepest and most fundamental identity and place of belonging.Ask yourself: Am I truly more deeply American or Christian? The spoken answer is easy. But what are the instincts of your heart? And if you can say in good conscience, “Oh, yes, Christian over American,” we might also ask, By how much? Because we ourselves are not Roman, we don't get nervous if a first-century Christian says, “I'm a Christian ten thousand times more than a Roman.” Amen! That's right and good. But as Americans today, with all the socialization it involves, and how we've been conditioned and songs we've sung and putting of our hands over our hearts, and pledging our allegiance, do we hesitate to say, “I'm a Christian ten thousand times more than an American?”Back to verse 20, where the key contrast is earthly versus heavenly. Our homeland being heaven contrasts with those who have “minds set on earthly things.” What does that mean to “set your mind on earthly things”? There is a difference between dealing with earthly things and setting your mind on earthly things. Christians and non-Christians alike live in this world and deal with earthly things. But enemies of the cross “set their minds on earthly things.” They awake to earthly things, and reset to earthly things, and default to earthly things. They dream about earthly things and meditate on earthly things. They're animated by earthly things. They have the mindset of the world, of natural man, rather than of the Spirit, and of heaven. Three Marks of Heaven's CitizensBut in contrast to those enemies of the cross, with minds set on earthly things, verses 20–21 give us three marks of heaven's citizens. 1. Heaven's citizens marvel at the power of our King.Verse 21 ends with “the power that enables him [Jesus] even to subject all things to himself.” In our homeland of heaven, a King sits on the throne, a divine-human king. We have a king. If you are in Christ, you have a king — the King of kings. He already rules over all the universe by right. All authority in heaven and on earth has been given to him by the Father. And he exercises that power as he chooses, and works primarily through his poured-out Spirit, indwelling his own people. And one day, when he returns, he will rule over all in conspicuous, indisputable manifest power.In celebrating Jesus's power, Paul uses this curious expression “subject all things to himself.” In the background are two famous psalms and a link between them.Psalm 8 celebrates the majesty of God by marveling at his grace toward us lowly humans. And Psalm 8:6, remembering the creation, says about man, “You have given him dominion over the works of your hands; you have put all things under his feet.” The trouble is, as we saw last year in Hebrews 2, “we do not yet see everything in subjection to him,” that is, man. This world, its creatures, its weather, its disasters, and even our own lives do operate under our control. Not yet.“But,” says Hebrews 2:9, “we see him . . . namely Jesus, crowned with glory and honor because of the suffering of death.” We ourselves have not yet fulfilled the commission of Psalm 8, but Jesus is crowned with glory and on heaven's throne. Already, in principle, he rules over all, and in function, all is being put under his feet.Which brings in the second psalm: 110. Verse 1: “The Lord says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.'” Psalm 110 is King David talking, and he says that the Lord God says to David's lord, the promised Messiah, “Sit at my right hand,” on the throne in heaven, “until I make your enemies your footstool.” This is a picture of what's going on in the world right now: God almighty is putting Christ's enemies under his feet. And it's not as if the Father has all the power and the Son sits back passively. But Christ himself, even now, wields “the power that enables him even to subject all things to himself.”His sovereign power is unstoppable, uncurbable, unthwartable. He will, with utter certainty, accomplish his will in the ways he sees fit and in the perfect timing he sees fit. His power, his ability to accomplish what he wills, is infinite power, which he not only wields over Satan and demons, and over nations and their rulers and their elections, and over technology and algorithms, and over hurricane force winds and tsunami-size waves, but amazingly he uses this very power, his infinite power, to benefit us, and not only in soul but also in body.So, heaven's citizens marvel at the power of our King.2. Heaven's citizens anticipate the spectacular upgrade of our bodies.This is the first part of verse 21: Jesus “will transform our lowly body to be like his glorious body.”The phrase “lowly body” is the “body of humiliation” we mentioned earlier. On the one hand, our bodies are “fearfully and wonderfully made” (Psalm 139:14); they were created with a glory, and they have glories still. And on the other hand, because of human sin, God subjected all creation to futility (Romans 8:20), which we see not only in natural disasters but in our own bodies. And so we “groan inwardly as we wait eagerly for . . . the redemption of our bodies” (Romans 8:23). God's glorious design and building of our human bodies has now become a “body of humiliation” for us in various ways. From aging to disability to sickness to disease, to the aches and pains that dog us or devastate us, our bodies are now not what they were — and not what they will be. Now, this is a young church. Some of you have the most able, strong, healthy bodies that you'll have in this life. Soon you will age, and your body will never again, in this life, be what it was. More acute bodily humiliation is coming. And many in this room, deal with devastating disability and disease and weakness and sickness in this fallen world. Oh you know well “the body of humiliation,” and how sweetly does this promise fall on your ears? Jesus “will transform your body of humiliation to be conformed to the body of his glory.” You will be changed. In a moment, in the twinkling of an eye, it will all be gone, all the pain gone, all the frustration gone, all the humiliation gone.The place where Paul lingers longest over this glorious, resurrection body that will be ours is 1 Corinthians 15, especially verses 42–49:“What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body [that is, a body fit for the fullness of human life in the Spirit]. . . 49 Just as we have borne the image of the man of dust [Adam], we shall also bear the image of the man of heaven.”Your resurrection body will be spectacular. Not more aches and pains. No more colds and COVID. No more sprains, contusions, and broken bones. No more heart attacks and strokes and cancer. No more devastating physical and mental disabilities. Brothers and sisters in Christ, you will shine like the sun, not as mere spirits floating like ghosts in heaven, but in your perfected, strong, imperishable, glorified human body. And the best part of it all isn't what your body will be like, but who our imperishable bodies and souls will help us to know and enjoy and be near and praise: “the man of heaven.” Our focus in the new heavens and new earth won't be our bodies. Our perfected bodies will get the distractions of our previous humiliations out of the way. They will enhance and support our making much of our King. But the focus in glory will be the one that we as Christians eagerly await right now — the man of heaven.So, we marvel at the power of our King. And we anticipate the spectacular upgrade of our bodies.3. Heaven's citizens wait eagerly to see Jesus face to face.Back to verse 20: “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.”Heavenly citizenship matters because Jesus is there as heaven's king. And glorified spiritual bodies matter because they enable us to enjoy Jesus with full focus and without distraction. As Christians, our hope doesn't terminate on perfect human societies or perfect human bodies. Our prevailing hope, as Paul says in Philippians 3:10 is “that I may know him and the power of his resurrection.” Seeing him face to face. Hearing him. Praising him. Knowing him. Enjoying him. When he returns, the partial knowing of verse 10 will become the full knowing of verse 11 as we ourselves “attain the resurrection from the dead.”Do you await him? That is, do you eagerly wait for him? Romans 8:19 says, “the creation waits with eager longing for the revealing of the sons of God.” And Romans 8:23 says, “we wait eagerly for adoption as sons.” Galatians 5:5: “we ourselves eagerly wait for the hope of righteousness.” And Hebrews 9:28: “Christ . . . will appear a second time . . . to save those who are eagerly waiting for him.”Let me ask you this: What do you want more than Jesus coming back? Ask yourself, query your heart, where are your instincts, how has your heart been conditioned by the conversations you have, the articles you read, the shows you watch, the podcasts you listen to, the allegiances you pledge, the anthems you sing. Have your habits of life produced a heart and mind that really are set on earthly things?Do you say, from the heart, “Amen. Come, Lord Jesus”? What is it that makes you hesitate? What relationship(s)? What comforts and luxuries? What joys seem to you like they will be better if Jesus delays rather than returns this week?Are you eagerly awaiting his coming? And how does it, or how might it, shape our lives as we await his coming?Let's close with the “mindset of heaven's citizens.” The main contrast in this passage is that there are those whose minds are set on earthly things, and those who eagerly await Jesus's return. Enemies of the cross set their minds on earthly things, while friends of the cross, citizens of heaven, set their minds — where? Not merely on “the things of heaven” but on “the man of heaven.”Two ways to set our minds on the man of heaven. Just two among many: one daily, one weekly.Daily, we wake up and turn our early morning spiritual hunger to God's good news, not the world's news. In the words of Colossians 3, we seek the things above, where Christ is, seated at the right hand of God. We open God's word and set our minds on things above, not on things that are on earth. And not just early mornings. But the man of heaven, and his things, animate us, woo us, captivate us, spur us on in life.Weekly, we gather here each Sunday to worship the man of heaven together. Which brings us back to 4:1, where we started. Isn't it amazing how Paul talks with such over-the-top affection for his fellow believers in Christ: “. . . my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved.”We are not lone citizens of heaven. Heaven is a society. Our love for Jesus, and longing for Jesus, and joy in Jesus, becomes a love of and longing for and joy in those who likewise eagerly await his return.See Him Face to FaceWe do not come alone to this Table week in and week out. And we do not come alone to know and enjoy Jesus. Together we come to him, love him, long for him, seek joy in him, and eagerly wait for him — spiritually now, by faith, in this bread and cup, and fully and finally and physically at his second coming.Brothers and sisters, we will see him face to face. As surely as you hold and eat this bread, and as surely as you take and drink this cup, you will stand before him face to face. And so at this Table, the friends of the cross eagerly await his return.

TouchPointes Ep. 03.15 - Three Marks of True Spirituality - Caleb Robison

In this episode Maddie Finn gives a talk on the three marks of existence, which acknowledges that all aspects of life are:  anicca (impermanent), dukkha (imperfect), and anatta (impersonal). Enjoy!Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:Website: https://www.wildheartmeditationcenter.orgPaypal: https://whm.center/donateVenmo: https://account.venmo.com/u/wildheartnashvilleFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation