The Dharma of Compassion

There is a discussion beginning… a discussion that has occurred on the “fringes” of Buddhism for more than seventeen years now. Something seems to be different about the evolution of the discussion these days, however. Serious Buddhist practitioners in the West are becoming increasingly dissatisfied with the sectarianism, supremacy, attempts to discredit other teachers or traditions and fundamentalism that is diluting the essence and practice of the Dharma.

Rooted in the commitment made to my own Refuge Guru, who was among the pioneers in the field of monastic interreligious dialogue and non-sectarian contemplative Dharma, the Emergent Spirituality Movement has been something I’ve been deeply involved in for just over thirty years. And now, there is a groundswell of Buddhist practitioners, monastics, and former monastics, largely in the West, who are coming together to support one another in a desire to transcend a path that has been well-worn, but can be less accessible, less relevant and culturally-removed from our own culture and ethos, so that the Dharma can thrive and its fruits ripen on future generations, alleviating suffering everywhere it goes.

The approach of Integral Buddhism integrates all aspects of postmodern life, and helps the sincere practitioner maintain a body poised and at ease, a mind clear and compassionate, and a life compassionate and purposeful.

The Centre for Integral Buddhism™ combines various methods of contemplative spiritual practice, Buddhist traditions and the timeless essence of the Dharma taught by Buddha Sakyamuni, Rav Yeshua be Yusef (Jesus the Nazarene), Je Tsongkhapa, Swami Abishiktananda, Neem Karoli Baba, Tenzin Yangchen and our own Refuge Lama, the Dharm’acharya and abbot of the Contemplative Monks of the Eightfold Path, Khenpo Gurudas Sunyatananda.

The Centre for Integral Buddhism™ recognises that life is a process, and that as we develop, and as our stories unfold, we are able to uniquely transcend our previous journeys from a more personal, culturally-oriented, or traditionalist path toward a more integrated, universally-relevant and radically inclusive awareness that emerges from our individual experiences, and becomes truly amazing.

We readily recognise and encourage all responsible, compassionate and well-travelled practices and paths as potential means of achieving this transcendental awareness and understanding of the Dharma. We affirm that each person’s journey is unique and due equal respect, and by integrating our understanding of the essential truths of the Buddhist philosophy, with a postmodern, Western recognition of the psychological, sociological and anthropomorphic needs of the human psyche, personality and need for cultural expression/identification, we are able to foster a safe environment for people to discover their own transcendent path, so that the ego-mind dissolves into awareness and compassion, without the hindrances of hatemongering, intolerance, fundamentalism and sectarian drama queens.

In order to better facilitate dialogue with other progressive, postmodern and Integral Buddhists, as well as contemplatives from other traditions and paths, we’ve established an online social networking site, much like what Facebook has done in a secular society. We hope to use this community as a launch pad for unlimited small networks, core communities, discussion groups and fellowships worldwide. Each person will have a blog, their own media storage, and the ability to interact with the larger community. The community will also be a place where discussion can take place for listeners and guests on the Talking Dharma radio program, co-hosted by Zen practitioner, John Pappas and Khenpo Gurudas Sunyatananda.

We welcome people from all backgrounds, spiritual paths and Buddhist traditions to share in a more inclusive, postmodern and truly integrated approach to alleviating suffering, and creating peace. Intolerance, sectarianism, attempts to attack or discredit anyone’s path or teacher(s), and disrespect for any other member of the community will not be accepted here, and will result in immediate removal.

This is a safe-haven for those who want a more relevant, more accessible, more inclusive and more radically authentic Dharma… a Dharma of Compassion.

It is OUR HOME, and we welcome you, and ask you treat it with the respect with which you would treat and sacred space.

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

The Community Moderators for Talking Dharma™ – The Centre for Integral Buddhism™
http://talkingdharma.ning.com

Copyright ©2008, The Centre for Integral Buddhism™. All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

Breathe in Love…. exhale fear and anxiety. Remember, whatever is not love is fear.

Namasté

khenpo gurudas sunyatananda

Image:  Enlightenment by Christopher Clements

The Lam Rim Chen Mo (Great Treatise on the Stages of the Path to Enlightenment) is considered among the rare Tibetan masterpieces of Dharma instruction, written by Je Tsongkhapa, founder of the Gelug School of Buddhism.

When Buddha Sakyamuni taught, some three thousand or so years ago, he adapted his message for the individual audience, taking into consideration that person’s background, understanding and capacity for the teachings in that moment.

In the 11th century, Atiśa Dipankara Shrijnana – who was, along with Konchog Gyalpo and Marpa, one of the three major figures responsible for making the Dharma accessible in Tibet, prior to Je Tsongkhapa. Atiśa was devoted to the Bodhisattva/Buddha Tara (Jetsun Dolma), the mother of liberation. Seeing a need for a comprehensive and more carefully organised text, bringing together the body of the Buddha’s teachings, and combining them with wisdom from the oral tradition, Atiśa wrote A Lamp for the Path.

When he was invited to Tibet by Changchup Od to give a comprehensive training on the Dharma, in order to clarify errant views and what seemed to be contradictions found in various Buddhist sutras and their commentaries, Atiśa left Vikramasila monastery for Tibet, where he gave this illuminating path that would become the foundational doctrine of the Kadampa tradition, known today as the Lam Rim.

The Lam Rim contains the essence of the sutras that the Buddha Sakyamuni taught near Ragdir, India, as they were transmitted to Maitreya and Asanga, who later expounded upon the hidden-meanings in the sutras. Atiśa took these hidden meanings, and using the Abhisamaya-alamkara (Ornament of Clear Realisation, compiled by Maitreya and Asanga) created the Lam Rim. Therefore, the Lam Rim contains the essential points of all sutra and tantra teachings, in their logical order for effective practice.

Thus, for a serious student, wishing to deepen his or her spiritual practice, and develop a richer, more complete understanding of the Dharma, there is no better way that to immerse oneself in the comprehensive study of the Lam Rim, coupled with one’s daily practice.

Many Westerners attempt to jump headlong into the practice of meditation, particularly without proper instruction and support, and find their spiritual practice to be less than fulfilling, and often frustrating. Others attempt to take from here and there, and hope to be fortunate enough to “piece together” a path that works for them. This is also not very often the most productive means of realisation.

By studying the Lam Rim Chen Mo, one will develop a foundational understanding of the Dharma, in a way that more readily supports the practice of meditation and contemplation at the appropriate time in formation.

The Contemplative Order of Compassion and its Vajra Sky Institute have previously reserved this instruction for those who had been received into monastic formation only for the past eighteen years. For the first time, this forty-six week training program is now available to practitioners everywhere.

The course will be conducted through several media, including participation in a live, weekly training session and webinar, video sessions, and a special blog, in which students and faculty are able to participate in the discussion.

We must have twenty students enrolled in the program, in order to be able to proceed. The requested donation for the course is $20/week. This will make it possible to cover the costs of media development, web resources, webinars and mentoring.

At the conclusion, students completing the course will receive a diploma in Buddhist Studies from the Vajra Sky Institute, and will be entitled to participate in on-going advanced curriculum.

If you are interested in participating, please contact us at once at: dharmacharya@dharmadudeunplugged.com And feel free to help us reach our goal of 20 paying students by sharing this with those you know. (The class size will be limited to 40 students maximum.)

Practice whatever you can, so that the teachings of our lineage holders and dharma acharyas will not have been in vain, but above all, practice compassion, loving-kindness and mindfulness with every step.

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa –
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

In the Buddhist tradition, we refer to greed, hatred and delusion as the three unwholesome roots or the three poisons. The term "poisons" is an apt metaphor, because these three states of mind literally poison our path.

The three poisons all have their root in ignorance and fear. Ignorant of our true nature as the awakened heart of compassion and wisdom, and fearful that we will not get "our fair share", we find these poisonous states of mind arising within us, and expressing themselves through toxic behaviours, such as unskillful thoughts and actions, divisive, intolerant or hateful speech, lies or violence. And of course, all of these behaviours ultimately result in lifetimes of suffering and unhappiness, disease and bondage to the samsaric existence.

The Buddha Sakyamuni taught that the three poisons alone were the root cause of unwholesome karma, trapping us in samsara, and bringing about the entire spectrum of human suffering.

Lately, I’ve seen a disturbing number of posts on Facebook, in blogs and most especially, on Twitter, in which certain individuals are investing much time and energy into attacking, disparaging and breeding contempt for a few well-known and respected spiritual teachers. Their apparent aversion or disdain for these particular teachers is not something that they maturely and rationally explain to those who ask, but instead is clearly wrought out of anger, fear and a frightening desire to destroy these other persons. What’s more, this hatred seems to spiral even further out of control with a desire to bring harm to these spiritual teachers’ students.

Having frequently been at the receiving end of such vitriolic attacks myself, I recognise the initial impulse to want to respond to the attackers with the truth. And as I’ve seen from many of my own students, their natural impulse to want to defend their teacher, often results in a certain level of uneasiness, hostility and anxiety as well.

What we must realise, however, is that there is only one remedy for this phenomenon. When someone is attacking us, we cannot attempt to block them, or use force to strike back. We must realise that whenever someone attacks the spiritual teacher of another person or group, they are disgracing their own spiritual teacher. The attacker or attackers are delusional, irrational and suffering the effects of their own poison.

What they perceive as an enemy exists only in their own minds, and is indeed a reflection of something repulsive within themselves, which they are projecting upon someone else.

And we’ve all been guilty of doing that at one time or another, so we must allow our awareness to give rise to compassion and wisdom. We must remember that these attackers suffer from an intense inner conflict that is manifesting itself in their experience, and by virtue of their delusional minds, being projected upon those who threaten the very foundations of their delusions.

Countless aeons have been influenced by the greed, hatred and delusion expressed by humanity, and we must assume the responsibility to put an end to that cycle. There is no value in arguing that our teacher is valid or authorised, qualified or recognised. Such concepts are ultimately meaningless anyway. When we do that, we are responding to the poisons of another with an ego-derived defense, which means we are perceiving them as the enemy as well. The result will be suffering… not resolution.

“If the world hates you,” Rabbi Jesus the Nazarene Dharma Master taught, “know that it has hated me before you. For you are not of this world.” The great master understood that those who live the renunciate’s path would always be at odds with the pettiness, the hatred, the jealousies and the anger of the phenomenal world. But he also knew that such phenomena were powerless over him and those who lived from a place of sacred detachment and groundlessness or Love.

You see, the work of purification and transformation will not occur so long as we perceive anyone as our enemies. Period. Our ego-minds expect retaliation, and we want to see that person "pay" for the "damage" they’ve done to our gurus’ name, reputation or honour. Yet we are mistaken. No real damage can ever be done to the name, reputation or honour of a just, compassionate and honest teacher. Surely, there can be temporary inconveniences: lost revenue or donations, a decline in popularity, even suspicion by the media or public. But these are nothing more that opportunities for our previous karma to ripen, so that we can move beyond these limiting experiences, and truly begin the work of transforming and purifying this level of existence for all sentient beings.

Nelson Mandela notes that becoming angry or hostile toward an attacker is like taking poison, and hoping our adversary dies from it. It’s pointless… insane… delusional… and harmful.

In the past week, I’ve been made aware of individuals who continue to "whisper" cowardly, claiming that my Root Guru’s lineage is "unqualified" or less worthy of recognition (whatever that’s worth) according to this sect or that. Some of my students have wanted to lash-out and contact the high lamas who may have been contacted by these hatemongers and "set the record straight". But for what purpose?

I suppose that if I were hoping to make a "career" out of being a lama, then I would be concerned about the effect such lies would have on my "business". But this isn’t a business… it’s simply my way of life. Whether someone else believes or agrees or not doesn’t change the simple fact that I have lived according to the monastic vows I took a little over thirty years ago. So this one says I am not worthy to wear the robes of a monk… that one says I ought to wear the robes all the time and not show up in jeans and t-shirts for Dharma classes. Both are merely expressing their opinions about what matters to them, based on their own limited perceptions. And frankly, I am disinterested in their opinions, because opinions are not generally useful or helpful.

I believe that one of the things we can do, as Buddhist practitioners, and particularly those of us who are charged with the responsibility of being teachers of the Dharma, is to carefully reevaluate our practice, and the method by which we give instruction to those entrusted to our care.

I believe, as I mentioned in a recent blog, that it is a mistake to focus on teaching meditation practice to a student who has not first mastered the foundational precepts of correct view, correct speech, correct action, correct livelihood and correct understanding. Far too often, we in the West jump straight into the practice of meditation, which works in situations in which a student lives in a traditional monastery and has all of their other needs provided for. But it is a faulty and flawed approach in our postmodern world, especially in the West.

I would like to encourage all of those who are practitioners, especially those who network, share and fellowship through various social media, like Twitter, Facebook, Multiply and blogs, to join us in affirming the need to create a safe environment in which people of all spiritual traditions, including people of various, divergent and perhaps seemingly incompatible sects of our own Buddhist tradition, are not only valued and included, but in which we are constantly mindful of the challenge to examine the ways in which we ourselves may have intentionally or unintentionally marginalised, disrespected, hurt or even incited violence toward other traditions.

We must affirm with our entire hearts and wisdom the words of the Charter for Compassion, which calls for us all "…to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain IS ILLEGITIMATE…"

And we must remember that to respond to vitriolic attacks on our teachers, our traditions or lineages, or our beliefs is to give our power to those who are delusional, wounded, and mentally-ill. No good will ever come of such reactions.

Instead we should support one another, and encourage one another in such difficult and challenging times to remember that we are Love. Pure and simple. And that Love needs no defense, because it is, as the Buddha points out in the Dhammapada, "the Eternal Principle".

Namasté

dharmacharya gurudas sunyatananda
The Contemplative Order of Compassion 

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

There have been those who have recently complained that we do not post dharma talks often enough, or cover more advanced dharma topics online. So I thought I would take a few moments to address this in our Dharma talk.

While it is true that as their spiritual teacher, I provide certain members of the sangha with more advanced instruction, that is because they have been with the teaching longer, and are ready for that instruction. There are also aspects of the instruction which must be or are best given in person.

Within the canonical texts, we find support for this idea of gradual instruction. Both the Buddha’s teachings, and the teachings of Rav Yeshua are infused with the idea that the dharma is given gradually, and at times individually.

In the Udanavarga, we read of a time when the Buddha Sakyamuni was giving a discourse, and spotted among the sangha, a leper. Buddha asked, "Who here is capable of understanding the Dharma?" And realising the leper, who was traditionally outcaste in his culture, had all the potential of a Buddha, because it is every being’s essential nature to become a Buddha, Sakyamuni began directing his teaching to this leper (referred to in scriptures as Suppabuddha). We read:

So, aiming at Suppabuddha the leper, he gave a step-by-step talk, i.e., a talk on giving, a talk on virtue, a talk on heaven; he declared the drawbacks, degradation, & corruption of sensual passions, and the rewards of renunciation. Then when he saw that Suppabuddha the leper’s mind was ready, malleable, free from hindrances, elated, & bright, he then gave the Dhamma-talk peculiar to Awakened Ones, i.e., stress, origination, cessation, & path. And just as a clean cloth, free of stains, would properly absorb a dye, in the same way, as Suppabuddha the leper was sitting in that very seat, the dustless, stainless Dhamma eye arose within him, "Whatever is subject to origination is all subject to cessation."

Udanavarga 5.3

And so it is with our teaching. This gradual path is developed so that the student, taking time to personally reflect and act upon the essential ideas of the Dharma, can discover new aspects and dimensions of the laws of karma (cause and effect), and from that, develop an fundamental framework upon which the more advanced teachings will be established.

Our path is substantially different from the approach most Westerners take toward teaching the Dharma.

In the West, the first aspect focused upon with any intensity by most Western gurus is the aspect of meditation and samadhi. And these are extremely important aspects of the practice, to be sure. However, when we look at the gradual path taught by the Buddha, we discover that he did not introduce these topics until much later in the teaching. And I believe that was because it is more logical and useful to first establish a firm foundation in the development of the right view and right actions of the practitioner, so that right mindfulness and right concentration can be more easily, readily and fully attained.

For this reason, we focus on compassion, generosity and loving-kindness, as a process by which the unawakened practitioner begins to replace the habituation of self-cherishing, delusional and fear-based attachments with more skillful modes of thought and behaviour.

And so a practitioner first learns to recognise and replace their attachments to wrong-views, illusory perceptions, sensuality, selfishness and other unskillful modes of behaviour with the detached, clear and compassion-focused mind. This clearer thought process and behaviour set the stage, so that one may begin to give rise to greater compassion (Bodhicitta), and develop a true sense of balance and peace.

No longer reliant on sensory gratification as a means of attaining happiness, the practitioner finds that all actions, including speech, eating, relaxing, sexuality, work and sleep are no longer something they cling to, or perceive as a means of happiness at all. These are simply part of their biological or psychological make-up as human beings, and are no longer a source of attachment. This does not mean that loving relationships are discarded, but instead that they deepen, so that in detachment, one finds a greater level of true love, concern and compassion that is no longer motivated by selfish desires.

It is during this stage, which many of our present students aspire to, that one focuses on achieving a positive rebirth in what we call the "Pure Land" or Dewachen.

As the practitioner grows in their mindfulness training, they begin to realise that even rebirth in Dewachen will not bring lasting happiness, since it remains part of the cycle of rebirth. When this realisation is attained, then the only natural path for that student becomes the path of renunciation. Only then do we consider the student for admission to the advanced training.

The focus of advanced training in the Dharma is understanding the implications of the Four Noble Truths as a path of ultimate detachment. We begin more intensive instruction on how to develop mindfulness, right concentration and employing the use of skillful means. And we find that by placing these instructions at the end of the gradual path, rather than at the beginning, the practitioner is better suited for understanding them and employing them.

When asked to validate the reason for my teaching in this method, I offer only one explanation, which was the direct result of my three-month solitary retreat, in 2006. During that retreat, part of my daily study included reading and contemplating upon the writings and biographies (namtar) of Je Tsongkhapa and Guru Rinpoche, whom I consider to be my two most influential teachers, followed by His Holiness the Fourteenth Dalai Lama, His Eminence Tsem Tulku Rinpoche, Her Eminence Ma Jaya Sati Bhagavati (Tenzin Yangchen Ma) and the late Chogyam Trungpa Rinpoche.

In his work, Natural Liberation, Guru Rinpoche (Padmasabhava) teached:

"It’s not enough just to sit down and then, with a totally mundane motivation, proceed into meditation. Rather, among the possibilities of having a virtuous, nonvirtuous or ethically neutral motivation, it is necessary to bring forth a virtuous motivation, specifically the spirit of awakening for the sake of all sentient beings."

It was at that point, and following a number of personal meditational experiences that I became aware of the need to distance myself from institutional religions, and begin teaching the Dharma in the gradual method admonished by Guru Rinpoche and Je Tsongkhapa. And it was then that I realised that a new look at the vinaya was necessary, so that it could be interpreted in a way that was culturally relevant to the Western world, and purged of some of the cultural baggage and mythos from which it was derived.

I have, over the past year and a half, reached out to many in the local community, here in in historic Lancaster, Pennsylvania. I have also made attempts to connect in more meaningful ways with members of the Buddhist community in Harrisburg, even though it is forty miles away from here. The Lancaster community is still heavily influenced by a pervasive ultra-conservative, religious traditionalism and sectarian mindset.

Although there have been a number of folks I’ve connected with, who would love to see a Dharma centre established, and who recognise, as we did, that there are literally dozens of former crack houses, just blocks from the present temporary ladrang, which could be easily restored and turned into a facility that both serves as a dharma centre and residence for the lama’s household and sangha office, those folks are not willing to "come out" publicly in support of such a project. What’s more, they are unwilling to financially support the project, since doing so might negatively impact their businesses or careers.

And in Harrisburg, the members of the New Kadampa sect are somewhat rabidly opposed to His Holiness the Dalai Lama and tend to be somewhat exclusive of those not part of their particular sect. And their obsession with the “hungry ghost” Shugden is not something we find reasonable, healthy or desirable, particularly in light of His Holiness’ teachings on the matter.

For these reasons, and given the recent turn of events in which the funding for the new ladrang in Harrisburg fell through, we have decided to renew our focus on finding an affordable home in the Greater Washington, D.C. area. (which means anywhere that is accessible via the D.C. Metro transportation system, including portions of Maryland and Virginia). We would appreciate it if our friends, students and benefactors would keep us in their thoughts and keep a mindful eye out for potential properties we could rent or rent with an option to buy. We would only need a large two-bedroom (with a basement) or three bedroom apartment, which would allow a small (house-trained) pet.

In closing this week’s Dharma talk, I would like to especially thank all of you who joined me in offering pujas and tsog on behalf of Ani Thubten Palchen of the Kunzang Palyul Choling. Her Eminence Jetsunma Ahkon Lhamo has personally expressed her gratitude on behalf of her entire satsang.

Your expression of compassion and condolences represent what we call kusala-karma, an action which brings forth harmlessness and generates merit, which ultimately leads us to non-suffering. The noble ones explained that kusala dharma would bring forth benefits, not only in this present life, but also in many future lives.

The Contemplative Order of Compassion continues to stand in solidarity with those members of the Theravadan School of Buddhism, who courageously decided to put an end to the discriminatory practices of excluding women from ordination as monks.

As Phra Brahmavamso and Ajahn Brahmavamso, the two abbots who were excommunicated from the Wat Nong Pah Pong Sangha, discern their next steps, we offer our support, compassion and gratitude for their fearlessness and kusala. We likewise compassionately hope for the awareness of those trapped by attachment to literal and archaic vinaya to become freed from their fundamentalist views, and realise that the dharma and Middle Way is fully available to all beings; and that ordination was never intended to be an exclusivist act, but rather an affirmation of one’s renunciation of attachment to the sensory world.

Until we have the fortune of being together again, I wish for you all a week blessed with awareness and filled with mindfulness.

Namasté

dharmacharya gurudas sunyatananda

_____________________________________________

“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”

_____________________________________________

Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com

Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.

Be sure to join us this coming Monday evening at 9 PM Eastern Time (6 PM Pacific) for another installment of our weekly radio program -  Dharmadude LIVE! with Dharmacharya Gurudas Sunyatananda.

Each week Dharmacharya Gurudas Sunyatananda and his guests take an insightful look at postmodern spirituality, and discuss ways in which we can discover the sometimes obscured teachings of the Enlightened and Anointed Ones.

This week’s episode will include an inspiring lineup of folks from diverse spiritual traditions, including a Buddhist-inspired Reiki Master, physician and healer; a contemplative Jewish seeker; a Catholic bishop, now dedicated to uncovering the "lost dharma" of the Nazarene Dharma Master (Jesus); and a woman working as a radically inclusive Catholic priest, involved in the Inner City of Baltimore.

Focusing on the essential teachings of compassion, altruism, loving-kindness and social justice, and looking at ways to bridge the self-imposed limits on human potential, the Dharmacharya inspires, challenges and entertains listeners.

"We’re about exploring spirituality without the chains of institutional religion, religious superstition or separatism," the spiritual director of one of the first inclusive, non-dogmatic (Secular Humanist) Buddhist-Franciscan-Benedictine-Quaker intentional communities explains, "And we’re an idea whose time has come!"

Dharmadude LIVE! airs on Monday night (9 PM EST – 6 PM PST) on the BlogTalk Radio Network.

To tune in, or to set a reminder to help you remember to listen-in, click here.

Remember… we’d love to hear from YOU… join the discussion online, or dial-in during the show by calling: 1.347.215.8103