The Practical Buddhist Blog – Practical Advice on Integrating the Practice of Buddhism in Contemporary Life

I recently watched a spiritual video on YouTube that was all about rejoicing, praising the Lord, being grateful for being alive and all the good things in your life, past, present, or future.   The video was by a charismatic Christian and I was originally put off by the display; it was over the top.   I couldn’t relate to it.   But after listening to Sister Sharon (Firm Foundation Radio Ministry) for a while, I realized that she was expressing her true faith, her connection with God.   She had incredible energy and it was wonderful to be in her presence.

There has been nothing in my practice that even approximates the energy that she had.   And I realized something.   To successfully counter the influence of the ego-mind and all the emotions we have in response to the things we experience consistently, it would be extremely helpful to have that energy, that joy as part of our being, our spiritual life.

I certainly couldn’t see myself doing what she did.   But I tried reaching back into my background to find something that had a similar energy, in a prayer-like setting, that I would therefore be able to do and feel natural doing it.

In one of my meditation images, I visualize me joining hands with my true Buddha self (the toddler) and my unborn Buddha mind on the “other shore” and dancing a joyful Jewish dance I learned as a child/adolescent.   As I was searching for something in my past, that experience came to mind, and specifically one song we would sing as we danced the Hora – Hava Nagila.   It certainly had the right energy,  And when I looked up the lyrics, found that they translated as (which I never knew), “Rejoice and be happy, sing and be happy, awake my brothers and be happy.”  I couldn’t have found anything more appropriate.

And so now, at the end of my morning meditation, before I get off my cushion, I sing Hava Nagila.   What a wonderful way to start my day.   And come back to it throughout the day.   I also have connected with Sister Sharon’s energy numerous times.   A real blessing.

When you are in this space, you are able to experience the benefits of faith being one with mind and mind being one with faith.   Here there is no yesterday, no tomorrow, no today, there is only the present moment.   This is the only reality; all else is thought.

And when you are in this space, there isn’t a felt need to manifest anything because you are filled with joy and gratitude and faith.   But it you do manifest, it will be coming from a pure place; your heart not your ego-mind.    

Actually, one morning recently when I woke up, the words of Hava Nagila instantly came to mind, and I couldn’t believe what popped out of my mouth next, “I manifest abundance and know that I will want for nothing.”  It felt totally natural coming from within me.   And as a manifest should be, it was totally undefined, unspecific.   What that abundance will entail, how it will come about, what “I will want for nothing” means – it could mean that I have so much money that I can have anything I want or it could just as well mean that I will be in a spiritual place where my wants are modest or nonexistent.   

And this manifest, as compared to other manifests, did not provoke any push back from my ego-mind, at least not initially.   It did later in the day, questioning how I could achieve abundance financially given my circumstances.   It took me out of my energized space and slapped me down.   Only the next morning when I meditated was I aware of what had happened and said “no” to my ego mind and returned to my heart, my faith, and to Sister Sharon’s energy.

The Practical Buddhist Blog – Practical Advice on Integrating the Practice of Buddhism in Contemporary Life

One of the fears that all of us have is being alone– particularly in an irreversible existential sense. So for instance, we fret that if our enjoyed one passes away, and we have no close household, that we will be alone, not simply in the sense of not having somebody to provide assistance, particularly in aging, however not having anybody to speak to, to share one’s sensations with.

When I was at Shambhala when, somebody asked the instructor what to do when whatever breaks down. The instructor stated that your self, your real Buddha self, will talk to you and state, “You are not alone.   I am here to help you. “

Since I do think that I have a real Buddha self within me, I believed just recently why not develop a relationship with my self? Why await catastrophe to strike? Why wait till you desire assistance from your real self?

In your self, you genuinely have a pal. And a pal who will constantly exist. I never ever had a fictional pal as a kid, as many kids appear to do. Despite the reality that I was frantically in requirement of pals, that I understood that I was not liked by lots of, I think I did not even have the creativity that some fictional individual might be my continuous buddy and pal. Or maybe I was simply doing not have in creativity, which I believe was more the case.

But that is the past. Although today I feel that I still have little creativity in that notice. So this will be a genuine difficulty, to develop a relationship in between my real Buddha self (the avatar of which is me as a young child) and me.

Interestingly, this belongs to one of the ideas I had when I reworded my youth story. In that narrative I developed a fictional pal to keep me business and play when I was left alone in the evening.

How do I develop a relationship with my real Buddha self? A relationship suggests that you experience and share things with each other. And so I have actually begun talking to my real Buddha self, sharing my observations, whether of nature, individuals, whatever, and my sensations with him.

And what I am finding is that due to the fact that I am speaking with a young kid, a young child, my interaction is filled with the happiness and marvel and energy that you would interact when speaking with a kid; really various from speaking with a grownup. And so I am in impact experiencing things now through the eyes of that innocent kid.

In so doing, I am raising myself from the ordinary, strained aircraft through which we usually experience daily life and rather am seeing things through the eyes, the aircraft of my Buddha self, my magnificent essence. This is genuinely providing myself happiness, experiencing happiness.

At some point, my real Buddha self will share its observations and ideas with me. Although the possibility is strong that he currently does this, however I am not mindful that he is the source of my own observations. Indeed, if these observations originate from my heart and not my ego- mind, then they would be originating from him.

In that occasion, a huge part of the relationship currently exists. What it stays for me to do is interact frequently with my real Buddha self. Make him an existence by my side at all times. That is my intent. I will manifest the existence of my real Buddha self at my side at all times.

Post Script on The Importance of Genre: A Poetic Scandal in Contemporary Buddhist Literature

After publishing about the literary scandal brought on by in 2015’s publication of The First Free Wome n by Weingast, I got a terrific e-mail from Bhikkhu K. He directed me to 2 sites that might be of interest to readers of this blog site.

1. Sutta Central has complicated and complete translations of every verse in the Ther īgāthā (Verses of the Elder Nuns). The initial Pāli verses are offered and translations by different authors and in a range of languages are used. Below is a photo of the links offered to translations and initial variations of the very first verse in the Ther īgāthā This is rather an amazing resource!

2. Bhikkhu K. has actually established a thorough site entitled that has many resources concerning the Ther īgāthā and Weingast’s “reimagining.”

The website has links to essays that supply a complete background to the publication and follow on issues and conversations. It has tips for actions you can require to voice your issues about Shambhala’s publication and their handling of the scenario.

Most crucial to this problem are side by side contrasts of Ther īgāthā verse translations by scholars like K.R. Norman’s with Weingast’s “reimagining”, followed by commentary concerning the distinctions in between the variations. This is an exceptional resource and needs to not be neglected by Buddhists or by scholars of Buddhist literature, Buddhist poetry, ladies in Buddhism, Buddhist monasticism, I might go on. See on your own in the screenshot listed below from

Thank you Bhikkhu for bringing all of this to my attention!

Upcoming conference: Buddhism in Dialogue with Contemporary Societies

Buddhism in Dialogue with Contemporary Societies 20-22 June 2018
Museum für Völkerkunde, Gro ßer Hörsaal, Hamburg

The continuous encounter in between Buddhism and contemporary Western societies has actually currently left a long lasting mark on both celebrations, as takes place in any open dialogue. Arriving in the “West”, Buddhism has actually been challenged with the worths of European knowledge and human rights, articulated within the paradigms of Judeo-Christian culture. Buddhism has actually frequently been referred to as a sort of approach and way of life. Buddhist voices have actually signed up with conversations of nonreligious worths, Buddhist- motivated mindfulness practices are permeating restorative fields, while Buddhist neighborhoods have actually acquired fans drew in to what they view as a more logical and “less religious” faith. Yet Buddhism plainly makes up a profoundly varied system of beliefs and practices that are themselves in the procedure of large internal modifications in action to brand-new social truths.

To check out these dialogical procedures, this International and Interdisciplinary Conference “Buddhism in Dialogue with Contemporary Societies” unites 20 scholars of Buddhism and senior Buddhist instructors from the 3 mainstream customs of Buddhism, i.e. Therav āda, East Asian (consisting of Zen), andTibetan Buddhism They will resolve such concerns as:

  • What can Buddhist idea and practice add to today’s world?
  • How, and just how much, can or should Buddhism adjust in order to make those contributions in brand-new contexts?
  • What, if any, must be thought about to be core mentors or practices that can not undergo modification or adjustment?
  • What methods have Buddhist neighborhoods established to safeguard core mentors while reacting to quickly altering technological, social, and product conditions?

To make sure an effective scholastic result of the conference, the very first 2 and a half days will be devoted primarily to listening to the discussions on 5 panels followed by an extensive exchange with the speakers, participants, and professors. In the afternoon of the 3rd day, initial outcomes will be summed up and gone over with the interested specialist audience (amongst them practicing Buddhists and instructors of Buddhism) in addition to college student. Language: English; German translation if needed.

The leaflet with the complete program can be downloaded here.

The online registration is readily available here.

For all abstracts please see here.

About Jovan Maud

I’m a speaker in the Institute for Social and Cultural Anthropology at Georg-August University, Göttingen,Germany Interests consist of: multinational spiritual networks, popular faith in Thailand, spiritual tourist and commodification, and digital sociology.

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