dharmatalks

To deny your suffering is to dishonour your humanity, and to deny your ability to transcend that suffering is to dishonour your divinity. The only means by which we overcome suffering is through the power of love, which courageous moves toward and through it, realising that all phenomena are impermanent. The road on which compassion travels is called the Noble Eightfold Path.

Namasté

khenpo 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.”

_____________________________________________

Copyright ©2010, Khenpo 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.

Please note: The beautiful image of the Buddha (left) was taken by our dear friend in the Dharma, Mimi Blanchette. I apologise for not having given her proper credit prior to now. It was purely unintentional.

There is a Buddhist tradition in which we are taught to become mindful of the possibility that every being we encounter has been, at one time in the past, or will be at sometime in the future, our mothers. We must therefore treat every sentient being with the respect, gratitude and affection we would naturally generate for our mothers in this lifetime.

Now it makes no real difference whether or not you believe in reincarnation. This simple contemplative practice need not be taken lite

rally, if your spiritual path does not include an understanding of reincarnation. What matters is the cultivation of compassion.

Would you kick your mother out of your home? Would you refuse her food, when she is hungry, or medical attention if she were ill?

The Eastern Catholic mystic, St. John Chrysostom wrote: “Feeding the hungry is greater work than raising the dead.”

We encounter conflict in many places in our daily experience. Conflicts may arise within our personal relationships, with our jobs, between ethnic communities, our countries, political groups or religions. Even within contexts we normally associate with peace and non-violence, such as Buddhist monasteries, our churches or ashrams, conflict often and painfully arises.

Our awareness reminds us that everything we experience in the world around us is a reflection of something within our hearts, left to be resolved. The source of conflict can always be traced to a conflict within ourselves.

The Buddha Sakyamuni taught that violence and hatred only breeds more violence and hatred. Only compassion can bring healing to the wounded heart.

One must firmly root themselves in the practice of compassion, and that means having the courage to stand up for what is right. There are times when this can be frightening or uncomfortable. It can be risky at times, from a material perspective. But when the foundation of your mind and heart are the Ocean of Compassion, then there really is no other choice. Courage flows naturally from that place.

There are times when we may find ourselves deeply disappointed, even disturbed by the actions of those we once trusted as our teachers. Many traditionalists would warn that entertaining such thoughts of disappointment or disagreement with one’s teacher represents “breaking samaya” – and can only lead to suffering and samsara.

Samaya is a Sanskrit word for the vows made during initiation, binding one to one’s spiritual teacher. It is said that breaking samaya with one’s Root Guru poisons the lineage, so than transmission of the pure teaching is no longer possible. For this reason, we always strive to remain faithful to our samaya (vows).

One should, however, be cautious not to allow superstition to supersede responsibility. For example, if one finds that one’s teacher is contradicting the Fourteen Samaya Vows themselves, then it would be incumbent upon the disciple to respectfully guard themselves against falling into the same detrimental practice. One would also be careful not to allow arrogance or disrespect for one’s teacher to create a sense of “being better than” the teacher, and would strive to generate compassion for the teacher, with the hope that any errors in judgment might be resolved and remedied for the sake of all sentient beings.

Shamar Rinpoche, in “On the Meaning of Samaya”, describes the fourteen principle downfalls, which lead to breaking samaya with one’s lama or teacher in the following way (source: Wikipedia – http://en.wikipedia.org/wiki/Samaya)

1. Physically harming or slandering the teacher from whom one received the empowerment – The following conditions must be present for the samaya to be broken: one must be fully aware of one’s actions and intend them, be aware that they will displease the teacher, and fail to regret them. With intention but no follow-through, only a breach is committed. Further, the severity of the breach is considered small, average or great depending on whether or not the student has received empowerment, explanations and pith instructions–if just the former it is small, if the first two it is average, and if all three it is great.
2. Opposing the words of the buddhas – Denigrating Buddhist teachings.
3. Strong negative emotions towards one’s vajra brothers and sisters – Becoming strongly hostile towards men and women who have received empowerments from the same teachers as oneself
4. Abandoning loving kindness and compassion for sentient beings
   
5. Abandoning the bodhichitta in aspiration or application
   
6. Criticising other Buddhist traditions
   
7. Revealing secrets to those who are unworthy “If one describes the meaning of great bliss as taught in Vajrayana to individuals who do not possess the required educational background, they might misunderstand and abuse these teachings. “
8. Mistreating one’s body “The human body is the support for dharma practice, the basis upon which realization of the two buddhakayas is attained. With respect to Vajrayana the human body is considered to be an important instrument on the path. Therefore exposing the body to extreme conditions such as whipping, burning or destroying it by suicide, contributes to the breaking of the samaya.”
   
9. Abandoning emptiness
   
10. Keeping bad company Associating with bad influences, who would inspire one to break samaya.
11. Failing to reflect on emptiness
    
12. Upsetting those who have faith in the teachings
    
13. Failing to observe the samaya commitments “During specific occasions the Vajrayana master, who should be a highly qualified teacher, will require that the student carries out certain practices, in order to test whether or not conventional concepts are relinquished. If, due to moral tendencies, one hesitates or refrains from carrying out these rituals, this contributes to the breaking of the samaya.”
    
14. Denigrating women “Within Vajrayana women are considered to be the embodiment of wisdom. Regarding women as inferior or abusing them as witnessed in certain cultures, contributes to the breaking of the samaya.”

Over the past week and a half, owing to some conversations taking place at the ladrang as well as in various online forums, there have been those who have expressed a concern for me personally, worrying that I am in danger of breaking samaya.

I have taken these expressions of concern to heart, and contemplate deeply the course to take, both because I do not wish to break samaya or disrespect any of my principle teachers, and because I have a responsibility to maintain an intact lineage (clarity and accuracy of teaching transmission) to my students.

And so my response to such concerns are as follows:

1. I do not disrespect my teachers, nor do I wish to incite disrespect for them. I recognise the enormity of my karmic debt to those whose generosity has made my minimal progress in the Dharma possible. Recognising my failures, through countless kalpas, these compassionate teachers saved me from drowning in my own ignorance.
2. I understand that my teachers are working out their own karma, and are not “infallible beings”. What matters is a mindful observance of the mindstream of my teachers, which is the lifeline to a sacred lineage transmission… If a teacher says or does something which contradicts that teaching, or which appears to break samaya with their own teachers, then the most respectful and responsible action I can take is to adhere to the Dharma path, and not allow such appearances or actions to lead me astray. Likewise, criticising my teacher(s) would not benefit any beings, and should be avoided at all costs.
3. I must, because of my weak, arrogant and unenlightened mind, work diligently every day to purify even the least seed of downfall from my mindstream, while preserving the purity of the Dharma, and the Heart of Compassion.
4. The precepts undertaken at ordination, and upon initiation by my Root Guru will protect me from breaking samaya. These are the cornerstones of my daily examination of my practice: a. Never to abandon the True Dharma.
   b. Never to negate Bodhicitta.
   c. Never to withhold the Dharma from anyone seeking truth.
   d. Never to willfully cause any sentient being harm.

At issue here has frankly been my refusal to take the “safe path” and remain “uninvolved” in the controversial dispute between traditionalist Gelugpas (faithful to His Holiness the Fourteenth Dalai Lama), and the Shugdenpa. Without question, I am unqualified to assert any sort of authority on the matter, and recognise, as my beloved teacher His Eminence Tsem Tulku Rinpoche has advised, that the matter be best left for the Tibetans to resolve. Indeed this is a politically motivated issue, and despite the appearances and claims otherwise, reasoning and logic dictate that it is unfortunate, unjust and an embarrassment to the Sangha.

For more than 20 years, I have attempted to “stay out of it”, until I saw video footage last weekend, from an independent television news broadcast – a news broadcast that was not affiliated with either side of the controversy. This led to some interactions with individuals personally involved with the communities there, and the discovery of some grave errors on which I was basing my previous stance.

And when the issue was raised on my radio programme this afternoon, I shared with listeners that compassion compels me to speak clearly, definitively and without hesitation, because, as my Root Guru Tenzin Yanchen Ma teaches, “There are no throw away people.” Period.

Unable to resolve the conflict that existed within my heart, I immediately stopped using my Tibetan name, in 1998, and in 2009, set aside my robes, refusing to participate in any symbolic gesture that could be interpreted as supportive of the kinds of sectarianism and abuse I was seeing in India and Dharamsala. I remain faithful to my vows, and will honour the Tibetan traditions and contemplative life. Our community, however, adopted a new religious attire (habit), to serve as a visible statement of our commitment to take no part in sectarian drama.

And that decision not only cost us many of our principle benefactors, but also resulted in the departure of 24 of our monks less than two months ago. We chose to downplay the reasons, until we could be sure each of our brothers were settled into communities that would care for them, so that their anonymity would be protected. But now it is time to speak openly about it.

It will never be acceptable for anyone to condemn nor criticise any other Buddhist tradition. Doing so is clearly and unequivocally engaging in a root downfall, and causes a breakage of samaya. If one of my teachers engages in such a practice as to condemn another Buddhist tradition, it is shameful, unfortunate and illegitimate. I am compelled to offer countless pujas, asking Dharmapala Setrap Chen to cleanse and illuminate the minds of those who would inflict such harm upon the Sangha, and must practice tonglen for the sake of the person or persons engaging in such condemnation of other sects or traditions.

It will never be acceptable for anyone to encourage the displacement, marginalisation or disparagement of any spiritual practitioner. If one believes that a spiritual practice or spiritual path is unhealthy or not useful, one is entitled to speak of the practice in such a way as to explain how or why that is so. One does not, however, have the authority or right to “ban” any spiritual practice, nor to incite the marginalisation or mistreatment of anyone who chooses to practice that path.

It is never acceptable for anyone to encourage the community to refuse food, shelter or medical services to anyone – particularly not to encourage such reprehensible treatment of monks and nuns once entrusted to your spiritual care. No one should ever be refused food, shelter, medical care or proper dignities due to any human being. Anything short of this is unconscionable, reprehensible and a disgrace to the saffron robes. Period.

It is my position, as the spiritual guide and lama of the Contemplative Order of Compassion, and the spiritual director of the Contemplative Monks of the Eightfold Path to call for an immediate end to sectarian conflicts that threaten the very fabric of a cohesive and compassionate Sangha. I call upon leaders from both sects to recognise with respect and dignity the right of each practitioner to engage in the particular expression (sadhana) appropriate to their sect, and to call for an immediate end to the marginalisation, disparagement and violence being visited upon those dualistically perceived as “others”.

Every Buddhist practitioner carries the responsibility for the benefit, welfare and protection of all of humanity – ALL OF HUMANITY – and for the planet we share as our temporary homes. Since every being has been our Mother at one time, and because the Mother is the embodiment of Wisdom, we must guard against further downfall and cease all actions, thoughts and words which denigrate or cause harm to another.

The Venerable Lama Deshung Rinpoche reminds us, “The law of karma that turns the great wheel of interdependent origination, the inexorable cycle of deluded mental processes, will carry us away from this unique opportunity to take hold of, and be rescued by, the saving Dharma. If we remain under the control of this round of delusion, the evolution of the twelve nidanas, or links of interdependent origination will cause us helplessly to roam about from one state of existence to another. If we do not break free from the wheel of delusion through wisdom and right understanding of the Way, we are sure to continue to experience pain. If we do not make this break, the three kinds of pain — of impermanence, of pain itself (in the lower realms), and of conditioned existence — will continue to plague us. This is the future that awaits each one of us who fails to pause, reflect, and make a sincere effort to realize these Dharma truths.”

We must recognise the and avoid the danger of narrow-minded sectarianism. There is no room in the Dharma for an attitude of partiality or imagined superiority. There is never a time when it is acceptable to consider one’s spiritual path more pure or enlightened than another’s.  As Deshung Rinpoche notes: “I have seen this narrow-minded spirit detract from Buddhism in my own land of Tibet and, during the past 20 years of my stay in America, I have also seen it grow among the many Dharma centers founded here by Tibetan teachers and their disciples. It is always with sorrow that I observe sectarianism take root among Dharma centers. It is my karma, as a representative of Buddhism and as a Tibetan, to have the opportunity and responsibility to speak out, when asked, against this ‘inner foe’.”

Inspired by Rinpoche’s example and courageous leadership, we add our voices to those who refuse to accept anything less from the leadership, the Sangha and the world. Let us not create obstacles to our own Dharma, and instead strive to be ever mindful of our Refuge Vows, painstakingly nurturing those vows, and compassionately caring for those who suffer, wherever we encounter them.

Namasté

khenpo 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, Khenpo 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, Khenpo 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.

Thangka representation of the Sacred Lineage of the Lam Rim Chenmo

Over the past year, many students have asked me if I would consider bringing the teaching of the Lam Rim Chenmo, which is the foundational teaching for our monastic students, and make those accessible to the lay members of the community.

We researched several options to do this in a way that was both responsible and provided the level of interaction between the student and teacher, and discovered a particular set of software solutions that would accommodate our needs. But in order to finance the project, we had hoped that we could rely on 30 students to be willing to commit to $10/week for the classes, which would defray the cost of operations for the entire 46 weeks of the course. The course would involve a weekly video dharma talk, supported by blog articles and a virtual classroom/webinar, in which we could then meet to discuss the materials.

The Lam Rim is an elaboration by Je Tsongkhapa on the Indian sage, Atiśa  Dipankara Shrijnana’s, teaching, Lamp for the Path to Enlightenment. Even as a monk, Dipamkara Srijnana yearned for the fastest and most direct means of attaining perfect enlightenment. It is said that during a pilgrimage to Bodhgaya, he received a vision of two emanations of the Bodhisattva Tara, who explained that the most important practice for realisation of enlightenment was "the practice of bodhichitta, supported by loving kindness and great compassion." Atiśa dedicated himself, from that point forward, to refining his understanding and practice of bodhichitta.

For many years, Tibetan Buddhist were suppressed and persecuted by an unrighteous king. But when Lama Yeshe Yod became king, his devotion to the Dharma and desire for Tibetan Buddhism to be resuscitated, led to his sending a monk to plead with Atiśa to come to Tibetan and teach. It was there in Ngari, that Atiśa wrote A Lamp to the Path of Enlightenment, which came to be known as the Lam Rim in Tibetan.

When Je Tsongkhapa set out to further elaborate on the great teaching, he gave us The Great Treatise on the Stages of the Path to Enlightenment (Lam Rim Chenmo in Tibetan). It was based on these teachings, transmitted from Je Tsongkhapa, whose teachings were received by Lama Je Phabongkhapa, and transmitted to his disciple Kyabje Trijang Rinpoche to Lama Thupten Yeshe. Lama Yeshe transmitted the teachings to one of my upa-gurus (teachers along the path), Lama Thubten Zopa Rinpoche, by whose grace and compassion I received the teaching. Therefore, there is nothing brilliant or insightful that I can personally bring to the teaching, because I do not possess the remarkable attainments of these great masters. I can, however, share what was taught to me with those willing to listen.

Je Rinpoche (Lama Tsongkhapa) wrote: "If you train in Lam Rim, you will be training in the complete body of the path, which includes all the vital points of sutra and mantra. As a result, your attainment of a precious human life will have been worthwhile and you will be able to extend the Lord Buddha’s precious teaching within the minds of both yourself and of others."

The Lam Rim Deepens Your Understanding and Wisdom

I believe there is great cause to share this comprehensive and powerful teaching with members of the Lay Community (Spiritus Project) and other interested students, because the wisdom and simplicity of the teaching will organically reveal itself in three stages, depending on the level of commitment and intentionality of the students themselves.

The first level of wisdom acquired comes from what we call the “stage of hearing” – which organically arises as you read or listen to the teachings. This level seems superficial at first, but is actually a foundational principal. Because of the importance of this stage, whenever we give a teaching, we are sure to explain the lineage of transmission of that teaching – not because we have some superstitious or sectarian notions that one lineage is better than another, but because we are responsible for demonstrating that whatever we teach is based on the teachings of the Buddha and transmitted in unbroken succession to ensure accuracy.

The second stage of wisdom arises from becoming more familiar with the materials and teaching, by contemplating them deeply and testing them against reasoning, logic and science. This deeper understanding will yield itself to a level of certainty and a sense of “having known this before”.

Finally, the stage of “acquired wisdom” comes from no longer intellectually contemplating or thinking about the teachings, but rather experiencing the truth of these teachings in the deeply meditative state.

Lam Rim Provides Support for all Three Kinds of Motivation

The starting point of the teaching is a division of Buddhist practitioners into beings of “three scopes” or motivations, based upon the motivation of their spiritual pursuit. Disregarded in this division are individuals whose motives revolve around benefits in their current life. Striving for a favourable rebirth is implicitly the minimum requirement for an activity or practice to be classified as spiritual.

Atiśa wrote in "Lamp of the Path" (verse 2) that one should understand that there are three kind of persons:

1. persons of modest scope;
2. persons of medium scope;
3. persons of highest scope.

Persons of modest motive search for happiness within samsara; their motive is to achieve higher rebirth. Buddhists traditionally consider that this domain includes followers of most non-Buddhist religions who strive for a rebirth in a “heavenly realm”.

Persons of medium motive are searching for their own ultimate peace and abandonment of attachments to worldly pleasures. This includes the paths of pratyekabuddhas and śravakabuddhas, which seek personal liberation alone – the traditional goal of the Hinayana (Primary Vehicle) practice.

Based on insight into the cause of their own suffering, persons of highest motive seek, by all means availbale, to alleviate the suffering of all beings. This is the Mahayana (Higher Vehicle) and Vajrayana (Diamond Vehicle) paths of the samyaksambuddhas.

Practical Considerations

We had previously hoped that we would have been able to acquire the new ladrang and dharma centre in Harrisburg, Pennsylvania, so that we could offer the course locally, and just video record it, making it available at no cost to those who are interested. Unfortunately, circumstances prevented our getting the property, and so we are now waiting until we have thirty students willing to commit to $10/week for the course.

While I had hoped to be able to offer these courses at no cost, I also recognise the importance of every student taking responsibility for their formation and spiritual practice. We continue to seek a single benefactor to provide us with the $3800 needed to set up the Lojong Institute in a new location, so that we can apply for grant monies and make the course available worldwide at no cost. Until then, we will have to wait until our students express an interest in the course, and a willingness to contribute $10/week to cover our expenses.

Outline for the Course Itself

Below is a rough sketch of the material that will be covered, presented in outline form:

• Introduction to the authenticity of the lineage from which this teaching is transmitted.
• Introduction to the Lam Rim Chenmo as a respected masterpiece of spiritual training.
• Explanation of the way in which the instructions are to be received and given
• The way students are to be guided through the subjects
• Reliance upon a guru or lama as a spiritual guide
• The way to train your mind to correctly rely on a spiritual guide
• Encouragement to take the essence of this precious human birth and use it for attainment
• Encouragement to train your mind in the paths of the three scopes included within the lamrim

The path shared with persons who have the modest scope motivation (striving for a rebirth in the upper realms)

• the reality that this life will end and that you will die
• the suffering in a rebirth in the lower realms (a rebirth as hell being, hungry ghost or animal, which you want to avoid)
• (so you) take refuge in the three Jewels: Buddha, Dharma and Sangha
• (and adjust your behaviour of body, speech and mind according to the) law of cause and effect/ karma

which will lead you to a favourable rebirth within cyclic existence in the higher realms of existence.

The path shared with persons who have the medium scope motivation (striving for liberation of cyclic existence)

The truth of suffering (in cyclic existence in general, including the favourable rebirths)

• The truth of the causes of suffering (the afflictive emotions, especially ignorance)
• The truth of cessation (there is a state that is free of suffering and its origins)
• The truth of paths (the way to attain this state free of suffering and its causes by practising ethics, concentration and wisdom)

Another presentation of the middle scope subjects is the presentation of the 12 links of dependent arising.

The training in the medium scope path will lead to the development of the wish to be liberated from all un-liberated rebirths in cyclic existence through the power of afflictive emotions

The path of persons who have the high scope motivation (striving for complete Enlightenment)

• the advantages of the mind of enlightenment (the wish to become a buddha for the welfare of all sentient beings)
• the way to develop the mind of enlightenment
• the 7-point instruction in seeing all sentient beings as your mothers (from previous lives and contemplating their kindness towards you)
• the instruction on how to exchange your self-interest for others’ interest (by looking at the drawbacks of self-cherishing and the advantages of cherishing others)
• the way to train your mind after developing the mind of enlightenment
• training in the perfection of generosity
• training in the perfection of ethics
• training in the perfection of patience
• training in the perfection of joyful effort
• training in the perfection of concentration
• training in the perfection of wisdom

Master Thich Nhat Hanh writes:

"If in our daily lives we can smile, if we can be peaceful and happy, not only we, but everyone will profit from it. If we really know how to live, what better way to start the day than with a smile? Our smile affirms our awareness and determination to live in peace and joy. The source of a true smile is an awakened mind." ~ from Peace is Every Step.

The study of the Lam Rim Chenmo is an opportunity to advance your spiritual practice and gain understanding and wisdom, as a means of supporting your progress toward non-suffering. It is a powerful first step toward acquiring wisdom, and cultivating compassion and generating true bodhicitta.

I encourage you to consider whether this is something that might interest you, and ask that you likewise share this information with others, who might be interested in such an in-depth study of the Dharma. You may also wish to consider whether you know of a company or individual, who would be willing to underwrite the $3800 we need to relocate the ladrang to an environment that will support the development of these materials in a way that reduces or eliminates all of the other costs we would otherwise face.

As the river of time continues to flow, we face the arising and passing of causes and conditions, bringing both sorrow and joy. Our experience in the past year has been fraught with challenges and hardships, but we remain mindful that these are temporary obstacles and all phenomena are subject to change. These too shall pass.

For 30 years, I was personally fortunate enough to be able to financially underwrite all of the programs we offered, and to support the costs of maintaining six contemplative houses and dharma centres throughout the country. My recent health concerns have interfered with the income I was once able to generate for the Order, and so that ability to bear all of the financial burden is no longer something I can do.

These obstacles, however, ought not slow or degrade my commitment to provide students of the Dharma with the training, spiritual guidance and support I vowed my life to offer. I am mindful that even a casual introduction to the Dharma can enrich a person’s entire life, opening to them the possibility for awakening. With your help, we can continue offering classes far into the future. Your financial gift makes it possible for others to experience the wonder and joy you have discovered through meditation and mindfulness.

May your coming week be filled with peace and mindfulness. May your practice be consistent, and may you find opportunities in every moment to be compassionate toward others, and alleviate suffering wherever you encounter it.

Namasté

khenpo 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, Khenpo 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, Khenpo 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.

Two of the first Buddhas/Bodhisattvas given to me by my Refuge Guru, when I was a young boy, were Kuan Yin (the Divine Feminine Aspect of Chenrezig) and Je Tsongkhapa. There was an immediate sense of “connection” there, which Swami-ji obviously saw or realised, before giving them to me.

My entire life, there have been four central figures who resonated most deeply with my heart – Chenrezig/Kuan Yin Ma; The Sacred Heart (Yeshua/Jesus); The Immaculate Heart (His Mother Mary); and Je Tsongkhapa. They have been where I turned at the darkest moments of despair and the brightest moments of joy. More than images on an altar, they are real and present in everything I do.

My life has subsequently been filled with the heart emanations of these Enlightened Ones. Francis of Assisi – the heart emanation of the Sacred Heart – would inspire my work with the sick and dying, my compassion for animals, and my desire to work among the poorest of the poor. Tenzin Tangchen Ma – the heart emanation of the wrathful form of the Mother – would become my Root Guru, and inspire me to take my work as a teacher and servant to a higher level. My work has always been dedicated to the Immaculate Heart of the Mother. I am, without question, a “Mama’s Boy” – even my name as a Franciscan priest and bishop “Francis-Maria of the Immaculata” would reflect that I could do nothing, but serve Her and hope to emulate Her tremendous compassion, surrender and awareness.

Several years ago, a young man who came to stay with us at the ladrang took off in the middle of the night, with my car, several thangkas, and the murtis (sacred statues) of Tsongkhapa, Kuan Yin, Vajrayogini and the collection of ritual items used for their pujas. It was heartbreaking. But it could not distance the connection I continued to have for these aspects of the Buddha/Christ Nature.

So our pujas would continue without the traditional implements, and with nothing more than a picture or mental image of the specific Enlightened Ones.

When I came to Pennsylvania, hoping to establish a new Dharma centre here, I found the narrow-minded, religious conservatism of the region disheartening. And being forced to live far below the poverty level, due to my own medical condition, and in a dark, rather unhealthy and less than comfortable tenement was a challenge.

My own Root Guru had given me permission to seek out a Teacher in the Tibetan tradition, so that I could further my studies. I was ordained in the Japanese Zen tradition, and received many empowerments from wonderful Tibetan lamas over the years, and had become a practitioner of Dzogchen, but felt it was time to take things to a higher level in my spiritual path.  Fortunately for me, it was also at that time that I made a connection with an incredible Teacher, with whom that immediate sense of connection – the very same connection I felt when I first laid eyes on Lama Tsongkhapa’s image – stirred something in my heart and memory.

I knew I was fortunate to have the opportunity to spend hours (weeks actually) listening to and watching countless videos online, and absorbing whatever I could from recordings and books written by this Precious Rinpoche – a Tibetan tulku, who brought an unassuming, unpretentious and relevant Dharma to those who would sit at Tsongkhapa’s and Vajrayogini’s Lotus Feet for countless lifetimes. His name is His Eminence Tsem Tulku Rinpoche.

Then, about six months ago, Rinpoche blessed us with several gifts, including a beloved murti of Je Tsongkhapa, and we welcomed the Crown Prince of the Sages of the Land of Snows – Losang Dragpa – into our ladrang.

I continue to be inspired by the compassion, wisdom and kindness of Rinpoche, and by the remarkable dedication, focus and efforts of his students at Kechara House. I can only hope that one day, with his blessing and the blessing of Tenzin Yangchen Ma (Ma Jaya Sati Bhagavati), we will be able to rebuild our Dharma centre and contemplative house (ladrang and monastery) in South Florida – bringing the messages of the Buddha and the Christ to the world in a way unencumbered by sectarian drama and politics, and illuminated by the lineage of the Great Teachers at whose Lotus Feet I will sit for endless lifetimes, until I achieve all supreme attainments for the benefit of all beings, in all realms.

Thank you, Rinpoche!

Namasté

khenpo 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, Khenpo 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, Khenpo 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.

Spiritual practice is hard work. It requires discipline, a commitment and genuine compassion. The story of the Buddha Sakyamuni is an illustration of the kind of perfected realisation (Enlightenment) that is possible, when one applies consistent effort, unwaivering dedication, and when one is willing to endure the impermanent obstacles and hardships that may arise in the process.

Those who have followed the work of the Contemplative Monks of the Eightfold Path, or who have know me for any length of time, will readily admit that there have been some obstacles – even some extreme hardships – we’ve had to endure over the past 30 years.

I presently live well below the federal poverty level guidelines. At times, there are weeks that go by, during which we have to sustain ourselves on $30-$40 for groceries. At other times, we are faced with impending eviction, due to not being able to afford the rents in our area – even for the inadequate, tiny and unhealthy tenement in which we now live.

Recently, I met with a young ministerial student, who asked why I didn’t just choose the “easier road” and remain affiliated with a more strictly “traditional” church or spiritual organisation, so that we could count on the parent organisation for funding, support and perhaps even shelter.

I explained that the pursuit of an authentic spiritual practice is only possible, when we keep our hearts open and are determined to sustain our effort through whatever apparent obstacles, challenges and hardships may arise. When I made the decision to make the Dharma of the Buddha and the Dharma of the Christ more accessible to Westerners, without the sectarian politics, drama and exclusionary tactics, I knew I was bound to encounter some difficulties.

It would be easy to become bitter or despondent. The family in Dauphin, Pennsylvania, who asked us for help to keep them from losing their home in November and December – and who offered to allow us to add onto their home and make it into the Karuna House project, so that affordable housing could be provided for up to five or seven other disabled persons, while offering a sanctuary for homeless animals on the property as well – will be losing their home in less than a week. Of the 2700 people who read this blog each month, FOUR PEOPLE opened their hearts and gave what they could to help, which bought the family a little more time, but in the end, we just couldn’t help them save the house. It would be easy to be disgusted, when I know how many people, who don’t think twice about dropping $50-$100 per night at the bar on happy hour or some such nonsense. But that anger would still not motivate them to have done the right thing.

I could become bitter to know that the very same people who have done nothing to assist us in re-building the dharma centre, or supporting the ladrang are running around on Twitter and in their so-called “dharma blogs”, attacking me for using the skills I have to land whatever small consulting gigs I can get with various marketing companies, web design firms, etc. so that I can continue to keep the doors open and roof over our heads.

In the 80’s and 90’s, I successfully taught several direct marketing firms how their sales reps could use dharma-based principles to grow their business, without doing harm to their customers. As a result, I helped one company grow from eight or nine reps to 358,000+ reps in 18 months. And it was the $24K/month that contract generated, that allowed me to maintain the costs of six monastic residences, health insurance for our monks and nuns, food, utilities and operating expenses for more than 15 years. Am I ashamed of that? Not in the least. Does that contradict the supposed prescriptions against a monk making money in the vinaya? Perhaps it does, but I also recognise that the vinaya is culturally irrelevant in the West. And therefore, our Order has moved beyond the “letter of the law” (what Buddha refers to as “a small law”) in favour of doing what is right and what is best to adapt to the cultural ethos of the West.

Surely there will be some who criticise this approach as syncretic – and they’re right. But then, the Buddha’s teachings are likewise syncretic. Buddhism has been a syncretic teaching for more than 3000 years.

Some have criticised us unfairly, claiming that we “dress up in various religious costumes”, when in fact, we simply honour the four traditions from which we come — the lineage of Zen (which comes to us through Onisaburu Deguchi-san Sensei (through Morehei Ueshiba-san, Robert Danza Sensei and Marianne Donoghue Sensei); the lineage of non-sectarian Tibetan Buddhism (as part of the lineage transmitted through our Root Guru, Tenzin Yangchen Ma); the Advaita tradition transmitted by my Refuge Guru, Swami Abishiktananda, OSB; and of course, the apostolic lineage, transmitted through the Church of Antioch, the Syrian-Malankara Church, the Johannite Church, the Orthodox Churches and the Old Catholic and Mariavite Churches.

We don’t choose to get into the pissing-matches that thrive on the Internet, in which people from one sect have attacked someone, who was declared to be a Tulku by a respected Nyingmapa Throne Holder; or the counter attacks, when members of that sect defend their teacher’s decision to allow them to be ordained without what many consider appropriate formation and training. Entering into such debates only adds to the suffering in the world.

Do I find it troublesome, when I hear that someone was ordained with nothing more than a few weeks of summer retreat as their “training”? Yes. I find it deeply disturbing. But rather than get into a battle over it, I would rather simply serve and keep an open heart to allow any of those folks who would like to deepen their training to learn from us, without bringing scandal to their teacher, or their tradition. Besides that, I have no way of knowing how much additional training those folks may or may not have received since their ordination. So it’s none of my business!

I will say this…

Having seen the obstacles thrown in their way, I am more impressed by that group’s continued commitment to do whatever they can do in their practice… to conscientiously call for the protection of animals, the relief efforts in Haiti, and making simple sadhanas available to the public as a means of introducing a meditation practice, than I could ever be by those whose efforts are simply an on-going attack against anyone who is not part of their particular cult, club, circle-jerk, sect.

So yes, there will be hardships… headaches… obstacles… and maybe a little drama. Stop trying to prevent it. Simply learn to sit with it. Gently and compassionately observe such things as they arise, and acknowledge them as passing phenomena… they are ultimately friends, because each of those difficulties bears the seeds for potential transformation and learning.

So rather than allow the troublesome and temporary inconvenience of being in Lancaster, Pennsylvania, where it’s been nearly impossible to find any support for a Dharma Centre, and where we’ve only been forced to live in substandard, uncomfortable and unhealthy conditions; I choose to see the past two years as a chance I have taken to learn to become more mindful of the opportunities hidden in adversity.

And we never know what tomorrow may bring. We maintain the hope that we will one day again be able to afford to build a small ladrang and dharma centre in South Florida. Right now, we don’t know how that will happen, and we don’t invest too much time obsessing over it. There is work to be done right here… right now.

I am personally more concerned at the moment to ensure that Sharon and Otto find a home, when the sheriff’s sale is done and they are dispossessed of their home and belongings. Sometimes, we just have to get our priorities straight, and focus on those who need help more than we do.

Consider adopting a softer, more gentle and more open-hearted approach in your spiritual practice, and watch what unfolds for you as well!

Namasté

khenpo 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, Khenpo 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, Khenpo 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.

 While members of the Contemplative Monks of the Eightfold Path do not subscribe to a literal interpretation of the Resurrection Mythos, our path isdedicated, in part, to the Universal Dharma of the Christ. For us, the passion narrative, particularly the metaphoric crucifixion and resurrection mythos, underscores the spiritual path that Rav Yeshua (Jesus) illustrated in his life. For us, as disciples of the Buddha and of the Christ, Easter represents the interior and mystical experience of death and resurrection, not the celebration of an historical event. We must ourselves experience this mystical death and resurrection as an interior and timeless reality.

This spiritual progression is one which can be realised by each of us personally as well. Rav Yeshua, the Great Bodhisattva, is for us, the manifestation or incarnation of the Christ — a Christ which exists beyond the human Jesus, and which is our shared, True Nature. We call this True Nature by many names: Christ Consciousness, Buddha Nature, Universal Mind, Sunyata, Love — a universal force, which frees us from ignorance, habituation, darkness and suffering. This Christ Consciousness, when it is awakened (resurrected), allows us to release those forms of attachments, self-cherishing, fear and desires that cause suffering itself. Freed from our self-imposed slavery to the ego and ego-state, we can begin to focus our attention on alleviating the suffering of others, wherever we encounter it.

The story of Rav Yeshua’s life is a demonstration of the potential each of us has, if we will accept our Enlightened and Anointed Nature (Buddha/Christ Consciousness). Through this transformative process, we can become the Incarnation of the Christ… the Awakened and Anointed Mind… and bring that same kind of healing to others.

Master Thich Nhat Hanh writes, in Living Buddha, Living Christ:

"Jesus lived exactly as he taught. So studying His life is crucial to understanding His teaching. For me, the life of Jesus is His most basic teaching, even more important than faith in the resurrection or faith in eternity."

Just as Good Friday serves as a metaphoric representation of the three steps necessary to prepare oneself for spiritual awakening: the inner death of the ego-mind; the alchemical transformation of our energies from self-oriented (phenomenal) to love-oriented (numenal); and sacrificial heart of compassion (bodhicitta), so too is there important symbolism in the story of Rav Yeshua’s triumph over the appearance of death.

We’ve often spoken of the fact that the entire mythos of the Christ is a story that has been told about more than two dozen "sun-gods" and "sons of gods", and which was overlaid on the account of Rav Yeshua’s great Dharma to illustrate further the potentiality of the Awakened Nature.

Christ is the Solar Logos… the Anointed Servant… the capacity for love and compassion, service and forgiveness… present for and available to each of us. We’ve recently come under fire from traditionalists, because in the midst of their Holy Week, we spoke of our own celebration of Hanuman Jayanti. It is inconceivable to me that anyone would have problems with our being willing to honour more than one sacred legend and mythological story, as both ultimately lead us to personal and communal transformation of mind and the generation of compassion.

The narratives of Good Friday into Easter Sunday bring us a metaphoric representation of the final stages undergone by Rav Yeshua — referred to in the ancient scripts as "the Son of Man" (which is an Aramaic term, meaning "Fully Human One") — as he emerged from the tomb of the ego-mind and brought the message to his disciples that they would accomplish these same things through practice of the Way.

While we disagree, we respect the fact that for traditional Catholics and millions of Christians, this day is interpreted as some sort of literal and historic event. We strongly disagree that any of their sacred scriptures were ever intended to be regarded literally. And we are saddened when superstition and mythos are misunderstood, because we know it will ultimately contribute to suffering.

For us, Easter is an opportunity for each of us to change our perception of the world and of ourselves. We arise from the tomb of this samsaric existence and embrace the Middle Way as on opportunity to be reborn into Pure Consciousness.

Speaking of this transformation from the dualistic and delusional mindset to the Awakened Mind, Rav Yeshua said to them, “When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter the kingdom.”

The challenge for us then, is whether we too can heed the call of the Great Master Yeshua as we journey toward interior resurrection, which we more commonly refer to as Realisation or Enlightenment.

We are particularly grateful for all of your kind thoughts, prayers and concerns during my recovery from reconstructive surgery, and are especially grateful to report that Bishop Kevin Crowell’s daughter received her kidney transplant this week, and is doing well.

May your path be well lit with wisdom, well worn with understanding, and filled with compassion.

Namasté

khenpo 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, Khenpo 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, Khenpo 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.

Tonight, both followers of the Dharma of Christ, as well as institutional Christians, commemorate the mythos of the Last Supper, and the institution of the tradition of the Eucharistic Liturgy. Although the observance has been misrepresented and misconstrued by the institutional church to be a time in which Rabbi Jesus, the Anointed Master, somehow decided to literally turn bread and wine into his body and blood; the institution of the Eucharist was viewed by the actual apostles (the real men and women who were present for that Paschal celebration, and who commemorated that celebration in the years that followed) as something much more meaningful, and spiritually significant.

The Eucharist was a meal in which we find the culmination of Rabbi Jesus’ teaching — a teaching which came to complete the transition of understanding of his disciples. This transition represented an awakening in them to the truth — an awakening which symbolically occurs over the three days (called the Sacred Triduum) of the Sun-God Mythos.

Jesus’ apostles would become the beneficiaries of a "new covenant", which freed them from the superstitious belief in the bizarre and primitive theistic traditions of their religion (as reflected in the Jewish scriptures, sometimes referred to as the Old Testament). In his "new testament", Jesus would teach them that the bloody sacrifices that were superstitiously believed to be necessary to appease the heavenly tyrant were no longer necessary. God was not a supernatural being or Creator in the sky. God was simply love — not the kind of emotional attachment we sometimes mistake as love, but indescribable, beginningless Love.

In the Aramaic texts, which preceed the Greek and Latin translations, we read the words of that Last Supper:

"Qabbilu leh akulu. Dna hu gishmi" (Take this and eat. This is my flesh sacrifice.)
"Qabbilu shteyu. Dna d’mi" (Take this and drink. This is my blood offering.)

He did not say, "This is my body," but "This is my flesh offering". Neither did he say, "This is my blood," but rather, "This is my blood offering."

"Do this in remembrance of our relationship," he admonished his followers.

By so doing, he promised that they would share in the new covenant (Dharma) — the covenant of the Anointed One (Christ). By eating this sacred meal, they would become Christ for one another, and would recognise Christ in the "breaking of the bread" (Sangha). This meal represents the equivalent for followers of the true teaching of Christ of the Buddhist Triple Jewel (Buddha, Dharma, Sangha). Thus in the celebration of the Eucharistic Meal, followers of "the Way" would take refuge in the Anointed One, the Teaching and the Fellowship.

Once again, we see a substitution for the sacrificed lamb. So bread and wine didn’t turn into flesh and blood, nor is it necessary to believe Jesus had to be tortured and crucified literally, but that His Way — the Dharma of Christ, which was a way of ahimsa, or non-violence, was the "new and acceptable sacrifice", which replaced the need for the superstitious attachments and rituals of their religion.

It is about the true meaning of Eucharist… a word which comes from the Greek word eucharizomai, meaning thankful or thanksgiving. Literally the word means “to give what is good.”

It is my tradition, and that of our community, to spend the day of Good Friday in contemplative thought, meditation and working on bringing healing and forgiveness to areas in which our relationships with others may be broken or "dead", so that we too can experience the "reawakening" or "resurrection" of compassion and love.

My thoughts and love are with all of you, and I encourage you to spend time considering how you can make things right in your lives.

Remember the story of betrayal by those he trusted, and seek some inspiration in learning to love through the betrayal… unconditionally, and no matter how deeply it hurts. We only suffer when we try to escape the feelings of sadness, disappointment and anger that arise when someone we love and trust hurts us. When we choose, instead, to "be with the pain" and gently allow it to arise and dissipate, we can find that place in which our hearts are filled with compassion and a desire for the other person or persons to find peace, to grow up, to do the right thing, and to forgive themselves.

It has been said, “For someone to receive, someone has to give… If someone somewhere benefits, then someone somewhere has paid the price.” It is our calling as Bodhisattvas, to be willing to pay the price… to be broken, disparaged, hurt or betrayed… so that our love may show to others the triumph that is possible, and that the Light of the Christ or Buddha Nature is indeed enough to transcend those transient disappointments.

Let these days be days of peace… of contemplation… of renewal and of healing.

Namasté

khenpo 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, Khenpo 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, Khenpo 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.