On the 7th Day of Christmas…

On the 7th Day of Christmas…

On the seventh day of Christmas, my True Self gave to me;

7 Factors of Awakening;

(6 Paramitas; 5 Indriyana; 4 Noble Truths; 3 Dharma Seals; 2 Satyas; and the Buddha by the Bodhi Tree)

Within the store consciousness there is a seed of Awakening, of Buddhahood, waiting patiently to be watered. This seed has already been watered in you, and has now began to sprout. A sapling of awakening, with seven tiny limbs, branches, each representing one of the factors of awakening- that support the integrity of the growing Tree.

The Seven Factors of Awakening are:

  1. Mindfulness (smriti)

  2. Investigation of phenomena (dharma pravichaya)

  3. Diligence (virya)

  4. Ease (prashrabdhih)

  5. Joy (priti)

  6. Concentration (samadhi)

  7. Equanimity (upeksha)

Developing these factors in daily practice, we help nurture the Bodhi Tree within, whose figs of pure perfection once fruited will nourish our very being in all that we do and all that we don’t do.

I have already mentioned a little on some of these factors in relation to there appearing in other Dharmic lists, so will focus on those not yet explored. The constant message though is that looking deeply into and touching the essence of one, the others become apparent.

Mindfulness is the energy by which I cultivate through the aid of the breath, it anchors body and mind within whatever is happening. It feels as though their is limitless capacity in this space; it’s the only space where I feel I can ever truly make a decision. And equally, the only space any of the other limbs can be respectfully cultivated. I can investigate truths, I can look upon something with the openness to truly learn, to let whatever it may be speak to me, in whatever voice it may have. To let those who are suffering speak to me, without ever having to open their mouths.

I am an optimist but not at the expense of denying the aspects which the pessimists focus on. Because in the present moment, submerged in the subtleties of mindfulness and investigating whatever is there, with a gentle ease and diligence, so that I don’t give one thing any more power than anything else, it is clear that even when there are things that cause suffering, there are so many beautiful and joyful aspects of being. Falling in love with being. Widening one’s perspective like this, made easier, natural in fact, with mindful energy activated one can generate joyful energy, and it’s this that will birth creativity in situations where one may otherwise feel trapped between a rock and a hard place.

This is where we see flowering on the Tree of Awakening, four huge flowers where one can sit and abide in for meditation, of the Four Brahmaviharas, one of which is joy, another equanimity. Again, this is best practiced by being able to widen one’s perspective, upeksha means “to look over”, to look over a situation, to look over a person’s harsh words and see something else, or rather to see yourself. Equanimity relies on a non-discriminating mind- how would you react to offensive words if you didn’t take this concept of “other” very seriously at all? With the energy of mindfulness, having practiced diligently, and cultivating joy in seemingly sad times and seemingly content times, having an ease of being, investigating and dissolving into experience, the quality of equanimity is just second nature.

Until your Mum has a right good go at you…

I jest. Of course certain situations are easier than others to let the fruits of the practice shine through, and often it is with those we are most intimately related to where we may find it most difficult in practice. But I find if I diligently keep the momentum going, with a sense of ease of course, the Tree of Awakening within consciousness fruits more often.  

Thank you once again for visiting Only Yoking

-dharmacaterpillar

 

On the 6th Day of Christmas

On the 6th Day of Christmas

On the sixth day of Christmas, my True Self gave to me;

6 Paramitas

(5 Indriyana; 4 Noble Truths; 3 Dharma Seals; 2 Satyas; and a Buddha by the Bodhi Tree)

The 6 Paramitas

It is often said there are two shores; one is full of torment, anger easily unleashed, anxiety hiding in every bit of bramble, fear in even the shadow of your own body; the other is stable, peaceful, and smiling- genuinely- is the natural way the face sits. How does one get from the shore of suffering to the shore of peace? Not by putting one’s faith in teleportation, but by putting the effort in to pass from one shore to the other, to build a raft and use it well. Paramitas can be translated as perfection, and if we use the 6 Paramitas in order to cross over into peace, we are practicing perfection. Perfection it seems, is a gift we can offer ourselves daily. Not an abstract ladder with no stiles making it impossible to climb up.

  1. Giving (dana paramita)

  2. Precepts (shila paramita)

  3. Inclusiveness (kshanti paramita)

  4. Diligence (virya paramita)

  5. Meditation (dhyana paramita)

  6. Wisdom (prajña paramita)

I envisage each paramita as a muscle, at first the paramita muscles are weak, feeble, easy to tire, and this makes it difficult to cross over to the other shore. But the more these paramita muscles are exercised, the stronger they become, and at best crossing over to the other shore is as good as effortless.

Recently, in the morning before I leave the house I set the intention to excercise the paramitas whenever possible. I begin with a 20 minute meditation, my dhyana paramita is exercised; I practice mindful steps on my way through town- with each step my virya paramita grows stronger; I remind myself to make ethical and conscientious choices when choices are to made, my shila paramita is moves and warms up; I listen with stillness of mind when someone needs to speak, giving people my total and authentic presence my dana paramita lifts up; when someone snaps at me, firing arrows of anger or suspicion or the like, my kshanti paramita muscle is more able every time to hold these arrows in such a way they are as fresh as flowers; and with all this support, all these muscles working the prajña paramita muscle inevitably strengthens, able to support further the other paramitas, like a Mother muscle, and it’s secretions help lubricate the way to Buddhahood. In fact, prajña paramita when realised and actualised, is non-discriminative wisdom, it may not be a case anymore of crossing over, but may be experienced more like the sea itself has parted.

We can never do enough of these, but that is not defeatism, because the paramitas are not something to beat, but something to cultivate, to use, to exercise.

It’s not always plain-sailing on crossing over from the shore of suffering to the shore of peace, but it does get easier the more we do it.

I’ll see you on the other shore,

– dharmacaterpillar

On the 5th Day of Christmas

On the 5th Day of Christmas

On the fifth day of Christmas my True Self gave to me…

5 Indriyana/balani

(4 noble truths, 3 dharma seals, 2 satyas and the Buddha by the Bodhi tree)

Close your eyes. Let the colours settle. Let the noise settle. Now from the silence and the quiet allow an image to emerge- a meadow. Not just any meadow, but the meadow of your consciousness. What is the ecosystem like in your meadow? Is it vibrant and colourful, full of beauty and stability? Or is it an ecosystem in decline, torn by the invasive plants of kleshas?

What have you (allowed to be) sown? What have you (allowed to be) watered?

The 5 Indriyana, or bases, are the seeds of your native nature and they will, no matter what, always be present even just as dormant seeds in your store consciousness. The 5 balani, or powers, are the manifestation of those seeds, the growth- the action of an increasing health of consciousness into Buddhahood. It is important to note straight away that though we call these 5, when watered by daily practice they all grow, they all fruit.

The 5 Indriyana/balani are:

  1. Faith (shraddha)

  2. Diligence (virya)

  3. Mindfulness (smriti)

  4. Concentration (samadhi)

  5. Wisdom (prajña)

How do these help? 

By cultivating these qualities in your consciousness, you will become empowered. They are called powers after all. There is great energy locked up in the fruits of these 5 and this energy is required for daily practice. Otherwise, whatever you may be doing, it will likely be a facade- whether you know it or not- and Mara will arrive and it will be so easy to wander off with the Great Tempter.

Instead with these great powers cultivated, the strength of practice also increases and Mara can b e recognised more easily, and perhaps we can invite Mara in for tea instead.

Faith. Is the path worthwhile? What brought you to read on the Dharma today? Why do you choose to sit on the cushion in the half lotus at the crack of dawn in the morning? Why? Because you have faith. Faith in what? Personally, I have faith in Life (Love is synonymous in my own understanding). I have faith that I am basically ok, and so are you. I have faith that by sitting up straight and settling into whatever is there, I can do the good work. I have faith there is a seed on Buddhahood deep down in the soil of consciousness that we must all water.

Where has this faith come from? Is it blind? No. I have been touched by moments of true awe, I have seen in the eyes of others this basic goodness, felt the energy of  teachers and masters of the path, and most importantly- I have practiced and this has only increased my faith in the practice. Like a scientist who has ran experiments, observed and recorded phenomena, collected data, ran statistical tests and made several inferences (and a fair amount of assumptions by the way) and now have great confidence that they have identified a new drug target or new drug compound. It is still not certain whether it will work in practice, but clinical trials increase the faith in the new drug. So faith here is not listen to me and then believe it. It’s try it and see what happens, have your own trial run. But most of all, cultivate faith in yourself– that you are basically decent- but don’t take my word for it.

Diligence. Ok at first I had a little bit of faith. I was attracted to the dharma through an introductory meditation class and was advised to go to that for my anxiety issues by a friend who has benefited in a similar way from meditation. I had faith in my friend, I trusted their experience and having tried it myself, I trust my own experience. There’s something in this. My anxiety is causing less problems and so my faith in the practice increased, and last week I meditated for my longest run- 90 minutes- but it’s been 6 days now and I haven’t meditated since. I feel my anxiety creeping in again, and I’m afraid it will gain control over my life once again. I don’t understand. 

Diligence is not how long you can sit, but how easily you can come back to the present moment. The energy from diligence may come from faith, and increased diligence may reinforce faith since it often depends one’s practice. But diligence is not difficult, it’s not an effort or a fight- it’s holding the hand of ease (prashrabdhih). Always. What we need to be diligent of is specifically our own business, but more generally whether we a residing with mindfulness whatever we may be doing. Diligence is not torturing oneself on a zafu until one is burnt out and subconsciously never wants to sit on a zafu again! Be easily diligent of where you are, come back and settle, wherever you are. The practice is joyful.

Mindfulness. Most people I have spoken to these days are familiar with the term mindfulness. The Sanskrit means “remembering”. Personally, the breath is an auspicious anchor of mindfulness, because it is always present and often the pattern and nature of the breath is closely related to your mind state and body state; when I am anxious the breath may become shallow and fast, when calmer the breath seems much deeper but yet hardly moving at all. Becoming intimate with the breath, the breath inside and the breath outside, is another way in which energy for diligence can arise and of course mindfulness is a practice in itself. Let us not live in forgetfulness, but remember, remember, remember.

Concentration. Now sprouts concentration. There are nine levels of meditative concentration, and I hope to explore each soon in a series of posts. For now, what is concentration (samadhi)? I remember being asked, rather impatiently, by teachers at school when I way a young child to “concentrate” and I would do as they told me to, and I would concentrate hard. I would reaaaally look at the equation. And Eureka! I got a headache. So I went to the nursing room and got out of doing maths. This concentration is not what samadhi is. Concentration is not something you do in meditation, it’s something that diligent and mindful practice fruits or sets in motion. It’s a state of dissolving into experience with a flavour of natural attentiveness. Clarity has never been clearer, and wisdom awoken.

Wisdom. Wisdom cannot awake without faith, diligence, mindfulness and concentration, and faith, diligence, mindfulness and concentration are supported and energised by (the potentiality of) wisdom. Wisdom is born and awakes when these other powers are cultivated. What is not wisdom? Understanding that doesn’t guide and lubricate the way/flowering of peace and liberation is not prajña (wisdom). With wisdom sprouting in the meadow of consciousness, in a stable ecosystem of flowers of shraddha, virya, smriti, and samadhi, whose roots are all intertwined essentially one super-organism, the possibility of Buddhahood is realised. Wisdom, I feel, is best left to speak for itself.

The Five Indriyana/balani if cultivated, if carefully and respectfully allowed to manifest, and move and grow and inform our actions both internal and external, Mara will be recognised as an old friend, and we will know in our own way who each of us is at the core. And it is nakedly beautiful.

Thank you for visiting Only Yoking,

A lotus for you, a Buddha to be,

– dharmacaterpillar

On the 4th Day of Christmas…

On the 4th Day of Christmas…

On the Fourth Day of Christmas my True Self gave to me…

4 Noble Truths

(3 Dharma Seals, 2 Satyas, and a Buddha by the Bodhi Tree)

The Four Noble Truths

  • There is suffering (dukkha)
  • The nature of the arising (samudaya) of suffering
  • The cessation of creating suffering (nirodha)
  • The path (marga) that leads to the cessation of suffering

Dukkha

The Buddha did not teach that Life is suffering. Because it’s not. Looking deeply at Life we may see suffering but also, perhaps deeper still, we are struck by bliss, simplicity and love. The Buddha, thus, taught that there is suffering, that suffering does exist- it must not be denied of that- but that’s not all there is.

The Sanskrit word used is dukkha and it covers a wide range of suffering; from a broken leg to a broken heart, from deep and dark depression to daily dissatisfaction. I think this is really important because if  we only assume the Buddha is talking about a broken bone then most of us will think this teaching is irrelevant to them most of the time; but general dissatisfaction we can all relate to at some point weekly, daily or even hourly depending on situation.

I find it most interesting to have discovered during my meditation practice thus far that even when I feel content, like right now, I am also more subtly aware of dukkha in one form or another tied into the body or mind at some level, and just this recognition is vitally important, for me, in preventing those seeds of dukkha sprout and invade my consciousness.

I have said it in another post but in one teaching all the others reside and this is obvious here; if one does not penetrate into the message of the three dharma seals, in my opinion- nothing will make sense. If nothing makes sense that leads to a confused kind of dukkha that is likely to manifest itself with flavours of fear, anger, arrogance, suspicion. The mindset here would not be a humble “I don’t know” because that arises from true understanding of the three dharma seals, but the delusion of precisely the opposite, a firmly held notion that you know…

You are a separate self

Living in a world of others

and the good things must remain so

and the bad things won’t ever go.

What I am pointing at here is that ignorance is foundational to the arising of suffering (dukkha) and ignorance being a lack of experience in realising the three dharma seals is the surest way to let dukkha take hold of your life, if not yours then definitely mine.

But this message is not pessimistic because what this leads to in the Buddha’s first teaching is the four noble truths- a practical model for working with one’s own suffering, to understand it’s nature and roots more clearly (the second noble truth) and break free of it’s grip through the Noble Eightfold Path (the third and fourth respectively). 

In one we see all. And in my own experience the Four Noble Truths is not some heavy and complicated bunch of formulas for dharmic self medicating; it’s clear. By touching our suffering, by listening carefully to our suffering in the stillness of meditation, the Way to peace can be realised. We may then look to the Noble Eightfold Path to let what is needed permeate all aspects of daily life but this again will unfold organically, if one has truly recognised their own suffering.

The Buddha said, “The moment you know how your suffering came to be, you are already on the path of release from it.” Samyutta Nikayn II. 

So be optimistic, investigate the cosmos of you, and taste bliss in the mundane, let peace hold you. 

On the 3rd Day of Christmas…

On the 3rd Day of Christmas…

On the third day of Christmas my True Self gave to me,

Three Dharma Seals

(Two Satyas and the Buddha by the Bodhi Tree)

I have always had a strong longing to be within and amongst Nature and a great willingness to learn about the natural world, it is my purest spirituality and my first. In my childhood years I was an avid twitcher (bird watcher) and had numerous animal and plant encyclopaedias, in my later teen years I took up being an amateur entomologist, and would go on long walks alone in forests and meadows just to see how many species of ground beetle I could come across. Later I decided to study Microbiology at undergraduate level,  and though it was biochemistry heavy, it was the natural history of this amazing microcosm universe that fascinated me. Biology and Evolutionary Biology books filled by book shelfs long before any other kind.

One of my favourite quotes is Theodosius Dobzhansky’s “Nothing in biology makes sense except in the light of evolution” and so it won’t come as a great surprise that when contemplating the Three Dharma Seals, my subconscious paid homage to the quote and, “Nothing makes sense except in the Light of the Three Dharma Seals” arose.

The Three Dharma Seals (found in the Samyukta Agama) are:

  • Impermanence (anitya)
  • Non-Self (anatman)
  • Nirvana

Impermanence and Non-Self are two sides of the same coin; impermanence deals with temporal aspect of reality and non-self deals with spatial aspect of reality.

All conditioned things are in constant flux, changing always, and bound to causes and conditions which too are changing in their nature. Nothing is permanent. All conditioned things are too composed only in relation to all other conditioned things. A flower is composed of non-flower elements; and I am composed of non-self elements. If I were to describe myself fully I would literally have to describe all things of the Universe, those that exist and those which are potentiality. And since all this is impermanent I could never keep up!

For me, this is not just philosophy, but is part of a technology of the meditative practise; following the breath, observing the chatter of the mind, sensing the tensions of the body, settling into Life. And this is not just a contemplation of wisdom; but of Love, since the realisation and actualisation of the Dharma Seals is to develop the non-discriminative mind. This, as daily life, makes it completely obvious that we are pulsing with the same pulse of the Cosmos. A non-self, non-permanent fellowship.

Nirvana is mentioned as the 3rd Dharma Seal. And I will mention something here but will address Nirvana more deeply as part of a separate post another time. Nirvana is the collapse of all notions, the dissolving of you, the “ground of being”, and is limitless and vast in actuality. This quite obviously means that it can never be fully expressed with words, but also that nirvana is not something you can ever “get” you can’t hold the weightless, your mind cannot contain the limitless. But rather, it will blast open all that ever bound you to anything.

What I have found to be most profound in practice for me so far as I follow the Way, is that often, and it usually happens spontaneously perhaps when in chit chat someone over a vanilla latte, is that all of a sudden I will see clearly what I may erroneously have called myself in them, in another’s eyes; and I see t hat which I may have erroneously called them as part of myself. Hence, what is recognised, but not necessarily conceptualised and even rarer-vocalised, is non-me-me in the other, and the non-other-other in me.
This, on several occasions, has helped me find deep happiness and stillness in what would otherwise have been deeply upsetting times.

In short

The Dharma Seals make the small big, and big small. They allow me tune into limitlessness.

I am not the same for two consecutive moments,

I am made of things that are not me,

I let go of those afflictions of which are not True.

Limitless we sit.

Once again, Thank you kindly for taking the time to visit Only Yoking,

-dharmacaterpillar

On the 2nd Day of Christmas…

On the 2nd Day of Christmas…

On the second day of Christmas my True Self gave to me,

Two Satyas

(and a Buddha by the Bodhi Tree)

The Two Satyas

I find this to be a constant, often unavoidable, aspect of Dharma in discussions but also in personal practice. The two satyas (two truths) are; worldly truth (samvriti satya); and absolute truth (paramartha satya). Essentially here we are dealing with a great dialectic between that which is relative and that which is absolute, or at least at first it seems a great dialectic, upon further maturation along the path, I find, these two truths are just that- True.

Wordly truth and absolute truth are both true, and what is more they are equally so, in practice. In other words, I find that the essence, or teaching, of the satyas is that it’s not about transcending the world of samvriti satya where suffering is bound to reach and realise paramartha satya where Buddhahood awaits. It is by working with the samvriti satyas, the 4 noble truths for example, day by day that lubricates the way to paramartha satya- where concepts collapse altogether, and in the words of the great Boddhisatva Avalokiteshvara; there is no suffering, no cause of suffering, no cessation of suffering, and no path. There is of course, on one level, but on another in an absolute sense- all is Done.

I find here it is unavoidable to avoid mentioning inter-dependence; any thing is entirely composed of elements that are not the thing. In the one, all resides. This is true of all things, including the Dharma itself; if one looks deeply into one teaching, all the other teachings can be realised. So one on level, for example, a pebble is a pebble, and on another is the Cosmos, but both are correct, it is precisely so, which is why the pebble is indeed a pebble, genuinely.

Being bogged down, residing in only one of the satyas, is unhelpful, in my experience. For example, taking on only relative truths and dismissing absolute truth, one cannot be liberated, by definition, but dismissing all relative truths and attempting to only reside in absolute truth how can you hope to be a bodhisattva? How can you hope to even feed yourself?

The greatest way is holding both with equal appreciation; we have two hands, one for each truth. I have found it helpful to use this phrase in contemplating the Two Satyas; “I am me; I am also not just me; but that makes me- me.”

If you’re anything like me, then you will hold paradox in high regard! And it will not have gone unnoticed that the Two Satyas is a concept itself. So the authentic Way, perhaps what I’ve been talking around and pointing to, is when ready the Two Satyas as a concept will too collapse.

 

Human, or not?

Human,

or sensory cells of the infinite?

The Cosmos resides as every element,

and every element resides as the Cosmos.

Not just human; not just sensory cells of the infinite.

Not both separately.

(by dharmacatapillar)

 

The Buddha left us with this from the Ekottara Agama,

All conditioned things are impermanent.

They are phenomena, subject to birth and death.

When birth and death no longer are,

The complete silencing is joy.

 

Many Thanks once again for visiting Yolking Around,

A lotus for you, a Buddha to be,

– a dharmacaterpillar

On the 1st Day of Christmas

On the 1st Day of Christmas

On the first day of Christmas my True Self gave to me,

A Buddha by the Bodhi Tree

We are all familiar with the story of Gautama’s life and enlightenment, and if one is not then there are numerous and accessible sources of this information in various formats to suit your preference. So, there is little point of me copying it here, but I do wish to briefly talk about two poignant factors of the tale. The Tree and Buddha’s relationship with Mara.

The Protectors of Wisdom

The Bodhi Tree, Ficus religiosa, is a wonderful tree with its heart shaped leaves and fruits the sacred fig. The Mahabodhi Tree in Bodh Gaya was the tree where Gautama Buddha realised Buddhahood and is especially revered, but the Bodhi Tree generally is a very sacred tree in the Indian Peninsula. What the Bodhi Tree symbolises, for me, is the protection of the Buddha during the haunted stages of his meditation, but also the timeless wisdom that was the fruit of the sadhana.

Personally, trees hold those two characteristics; protection and wisdom, in perfect harmony. They are the organic, fleshy, natural embodiment of protection and wisdom. This leads me to view trees as great protectors of wisdom itself. For in many spiritual traditions in times gone by trees have played a fundamental role, the Tree of Life/Creation or Sacred Tree, can be viewed as quite the common denominator of so many prominent theologies/cosmologies connecting the wisdom of the heavens with human life rooted in the Earth; Yggdrasil of Norse Legend; the Tree of Life of Genesis and the Book of Revelation and Kabbalah; the Grandmother Ceder of Ojibway cosmology; the leaves of the Akshaya Vata of which the baby Lord Krishna rested upon during the great destruction and also of featuring in Biology’s own centrepiece, the Evolutionary “tree” of life.

I practice the Dharma as realised and taught by the Buddha over 2000 years ago the best I can, but I do not live in India, there are no Bodhi trees to protect me during my sadhana, or produce that conducive atmosphere of wisdom. Should I be concerned? No. Because in Europe, there is the Oak.

The Oak, Zeus’ own tree in Ancient Greece, Thors’ in Scandinavia and in my own native islands of Albion, the Oaks were the sacred groves of the druids. I feel something distinctly different when meditating by the Oak, as oppose to meditating inside for example. There is a certain presence, accompanying me. I am not alone. The Dharma, in its way, is present and is rich in the Oak tree. I can’t help but wonder if this sometimes subtle, sometimes intense feeling of wisdom and protection I experience when meditating by an Oak, is conductive enough to express at least a stream of the Buddha’s own awakening by the Mahabodhi Tree over 2000 years ago, through soils and roots, through air and leaves, through timeless wisdom and spirit.

But what do we need protection from, or wisdom for?

This is where Mara springs to mind, but hopefully not too literally!

the Buddha and Mara

Mara is the demon figure that arose during the Buddha’s sadhanas, the Great Tempter; tempting us off the spiritual path of awakening and instead leading us towards the mundane, unwholesome activities and thoughts. This is all too evocative for me, since Mara has succeeded more than once in my own path. For me, it’s the illusion that I have done enough, the collapse of structure and discipline and then, all of a sudden, I find myself completely lost, on the more unfortunate occasions with Mara whispering in my ear; paranoia strikes, anxiety erupts, the noise of my mind becomes unbearable, scattered, voices merge into one, fear freezes any kind of skilful response.

But this is OK.

The Buddha and Mara, they are but the Rose and Faeces. The Rose blooms because the soil is fertilised; the Buddha realises Awakening because of Mara’s visits. Without Mara’s visits, there is no Buddhahood to be realised.

The Buddha, in his sadhana, transformed the temptations and illusions of Mara, he didn’t resist, ignore, go along with/accept and fall into Mara’s temptations. He used the energy of transformation, by cultivating compassionate one-pointedness, and was thus able to work with Mara and the Dharma only built in momentum. Now, I hear, the Buddha and Mara sit and have tea together. It’s not about defeating, winning, victory against temptation or sin; it’s about blooming and growing at every opportunity, and this, for me, is what is so poignant about this tale. That even when Mara comes to call awakening is possible; the Dharma does not disappear under any circumstances, just one’s awareness of it.

 

sitting with the tree

Isn’t it a wonderful practice to be?

In to the body,

Out to the tree.

 

Isn’t it a peaceful practice to be?

In to the tree,

Out to the body.

 

Isn’t it great to share a breath?

The disappearance of me is not the end,

Goodbye to the Tree, is my True Death.

 

every opportunity

Everything and everyone, every moment;

Every momentary glance and fleeting thought;

Everything,

is an invitation to stop and look deeply,

hence to realise the limitless capacity of heart.

 

Thank you kindly for reading, and I hope to see you visiting again soon!

Feel free to like and share, but most of all- feel Free!

-a dharmacatapillar