Chanting Growers Group

[Guest]

One of our district leaders in our area spoke in last week's meeting regarding:

Changing Poison into Medicine:

Nichiren Daishonin explains the concept of changing poison into medicine as follows:

Earthly desires include the three poisons of greed anger and foolishness. One brings this about by action either mentally, verbally or physically which leads to suffering. Earthly desires karma and suffering are called the three paths.

In contrast to the three paths, the three virtues the Dharma body, wisdom and emancipation are great benefits that manifest in the life of a Buddha. They indicate ultimate truth, pure wisdom and a life state of infinite wisdom.

Through the marvelous power of the Mystic Law, we can dramatically transform the three paths to the three virtues. This is the principle of changing poison into medicine. Faith or confidence in the Mystic Law unlocks this wondrous and unfathomable power inherent in our lives.

As long as we are human beings we are bound to meet with accidents, misfortune and business setbacks. But we can change any situation from poison into medicine as long as we do not doubt the Gohonzon and continue to devote ourselves to this practice with the Mystic Law and Gohonzon as our basis.

_________________________________________________________________


Thank you Sri, we love you very much! I took the liberty of transposing her presentation from last week onto our "work of art". Its imperative that we spread the loving words of fellow BodhiSattvas of the Earth!

I really love knowing that I have served countless Buddhas! You should too!

 

[Hitman]

Nice words my friends. Very encouraging love to read it. Taking the negative with the positive is a daily challenge. Like a battery we must have both. Reach down and chant for those that have no understanding of the law of cause and effect. Chant for the world to see that there is enough for everyone and you have it all inside you glowing gold and that you don't have to look for it or take it from another.
Nam Myoho Renge Kyo the world over!

 

[PassTheDoobie]

All the hardships and struggles that we go through
will certainly help us to forge ourselves
and to become as indestructible as diamonds.
Let's never ever give up!
If we continually advance
then we will most definitely be victorious!

Daisaku Ikeda

 

[SoCal Hippy]

Practicing for Oneself; PRACTICING for OTHERS

Practicing for Oneself; PRACTICING for OTHERS

The foundation of Nichiren Daishonin’s Buddhism exists in the essentials known as faith, practice and study. The element of practice is further divided into “practice for oneself” and “practice for others.”

“Practice for oneself” refers to Buddhist practice to obtain the benefits of the Buddha’s teachings. For practitioners of Nichiren Daishonin’s Buddhism, it means to reveal Buddhahood from within through faith in the Gohonzon and exert ourselves diligently in the morning and evening ceremony of chanting Nam-myoho-renge-kyo and reciting the sutra. “Practice for others” means to enlighten or educate others. It is providing people with a means to refine, educate and develop themselves. In Buddhism it means efforts to enable others to receive the benefit of the Buddha’s teachings, that is, to enable others to awaken their innate Buddha nature. For practitioners of the Daishonin’s Buddhism, this means to share the great power and benefit of chanting daimoku to the Gohonzon.

Buddhist practice for others has its roots in the Buddha Shakyamuni’s (of Gotama’s) first public sermons. Immediately after his attainment of enlightenment, Shakyamuni wondered whether the Law or Dharma to which he had awakened was not too profound and inexplicable for people to understand, and so he hesitated to preach it. At that time, it is said, the Indian god Brahma appeared to Shakyamuni and beseeched him three times to teach the Dharma to the people. With this, Shakyamuni embarked on a lifetime of “practice for others.”

He called upon new converts to join him in walking among the various countries and provinces of India to teach the Dharma. From his first sermon on, Shakyamuni and his disciples devoted themselves to educating people about their potential for enlightenment and teaching the law of life to benefit others. The Buddha’s lifetime of teaching and practice thus set the original example of Buddhist “practice for others.” Shakyamuni’s teaching was not exclusivist like many Indian religious teachings of the time, but was open to all people. Regarding this, Buddhist scholar Hajime Nakamura writes:

It was unheard of in Gotama’s contemporary India to preach one’s teaching to all the people. This is obvious when we compare his situation with the various philosophers of the Upanishads, who limited their audience and often confined themselves to preaching to their own children, or distinguished individuals whom they deemed were qualified to receive instruction. Gotama Buddha broke this traditional restriction and doing so must have required considerable determination and courage. (Hajime Nakamura, Gotama Buddha. [Los Angeles: Buddhist Books International, 1987] p. 69)

After Shakyamuni’s death, such open and active teaching gradually diminished. The Buddhist monastics began to focus more on individual practices and disciplines thought to lead to enlightenment and became less engaged with the non-practicing community. This form of self-focused Buddhism was later dubbed Hinayana (Lesser Vehicle) by its critics, who felt the monks had lost the Buddha’s original spirit of “practice for others.” The reformist movement called Mahayana (Greater Vehicle) began to flourish and advocated a return to Shakyamuni’s original spirit. That spirit was expressed in the ideal of the bodhisattva--a practitioner dedicated to the enlightenment and happiness of others before his or her own happiness.

We can view the Buddhism of Nichiren Daishonin as a crystallization of Mahayana practice that contains within it both practice for oneself and practice for others. The Daishonin writes; “Now in the Latter Day of the Law, the daimoku that Nichiren chants is different than that of previous ages. It is Nam-myoho-renge-kyo that entails practice both for oneself and others” (Gosho Zenshu, p. 1022).

He is saying here that the practice of chanting Nam-myoho-renge-kyo with the goals of one’s own happiness and that of others constitutes the correct and most effective Buddhist practice in this age.

A useful analogy in viewing the relationship between the basic elements of our Buddhist practice is that of an automobile. The running of the car’s engine is compared to faith, the turning of the wheels, to practice, and the driving of the car with knowledge of the directions and destination, to study. Further, the two wheels that transmit the engine’s power to the road are practice for oneself and practice for others. However much we rev the engine or how familiar we are with the route, if both wheels aren’t engaged and turning, we’re going to sit still. If one tire is flat (if either practice for self or practice for others is missing), then naturally we won’t arrive at the destination without repairing it.

Only when the power of faith (the engine) and the confidence derived from study (the ability of the driver) are strongly and consistently expressed as “practice for oneself” and “practice for others” (the wheels) will the car of our life make consistent progress toward the destination of enlightenment or happiness. From another perspective, while enlightenment is our destination, we are actually out to have a wonderful and enjoyable drive. When we harmonize these elements of Buddhist practice, our lives will be rich and enjoyable--even if there are bumps and hills to climb along the way.

We might also view “practice for others”: as a lever, while our own problems and goals are like a large rock. If we try to move the rock directly, we may groan and strain against its weight without it budging. But if we use a good lever in the proper manner, we can move even an enormous rock with relative ease.

Agonizing and praying over our own problems alone may not give us the “leverage” required to move them in any meaningful way. By praying and acting for the sake of another person’s success, growth, and happiness, we can achiever the “spiritual leverage” to transform our own seemingly heavy burdens. Our own triumph then becomes “leverage” to encourage others. In this way, practice for self and practice for others are never separate.

Living Buddhism
October 2000
By Jeff Kriger, SGI-USA VICE study Department chief, partly based on Yasashii Kyogaku (Easy Buddhist Study).

 

[PassTheDoobie]

It is our sincerity that moves people's hearts
and makes our environment change for the better!
By showing our real honest care and concern for others,
let's share the philosophy of Buddhism with as many people as we can,
and through summoning up great courage,
let's speak out for the sake of justice and the truth!

Daisaku Ikeda

 

[Guest]

It was unheard of in Gotama’s contemporary India to preach one’s teaching to all the people. This is obvious when we compare his situation with the various philosophers of the Upanishads, who limited their audience and often confined themselves to preaching to their own children, or distinguished individuals whom they deemed were qualified to receive instruction. Gotama Buddha broke this traditional restriction and doing so must have required considerable determination and courage. (Hajime Nakamura, Gotama Buddha. [Los Angeles: Buddhist Books International, 1987] p. 69)

Thank you Socal.

This quote is has significance for me because it helps me "see the bigger picture" so to speak. I have challenged myself and my wife (who I see everyday rain or shine), to take yesterdays progress and build upon it as if today was once again the first day of "real effort". Thats huge, because then the delusion of patting yourself on the back for a "psuedo" job well down sets off so many MyohoDisco warning alarms (respect for the Gohonzon primarily) that I really have to sit down and re-evaluate life and my current life condition and put some more great causes into effect by chanting Nam Myoho Renge Kyo.

So regarding the above referenced quote, My wife has a great relationship with her parents who are very "set in their ways" and they know I have been practicing Nichiren Buddhism since late January. A few weeks ago, they called after we came back from a meeting and she spoke to her mother first who is more "understanding" than her counterpart and she warned my wife making reference to "don't let them take your money!", my wife replies "no mother, nobody is taking our money" then her father picks up the phone and askes her questions regarding Buddhism she cannot answer then I see her "glow and happiness" diminish (which was just peaking after that amazing meeting) and here her retreat and answer him feebly expressing that the Buddhist "may have some sort of agenda I am not sure of that may be detrimental". Big Mistake with Myoho Disco in the room.....

I held my tounge and let her finish the conversation which I just caught the tail end walking by. Then I told her how upset I was that she betrayed my Gohonzon, Nichiren, My Faith and herself by not making the right cause and essentially slandering Myoho Renge Kyo. As best I could I explained to her that if she could have taken that oppurtunity to make a positive cause and tell her father about Nam Myoho Renge Kyo and stand firm in her belief and not waver in the face of questioning which she was and is capable of properly handling instead of planting another seed of doubt in her fathers mind she could have planted a seed of hope!

Would you believe that she thanked me so much after that. Yesterday she spoke to her sister living in Japan. Her sister lives in Japan with her husband and kids and she teaches Christianity and Catholocism and is a staunch christian herself. WOuld you believe that my honorable wife took it upon herself to spend the greater portion of her (expensive!) conversation discussing the impact Nichiren Daishonin's Buddhism has had not only in her life but mine as well! Writing this I am begining to cry and these are some of the first good "tears" i ever cried! I am honored to have her as my partner and honored to be sharing this among not only those whom I chose to share this with (which are very receptive) but also with those whom do not actively participate in this thread and just stop in and glance from time to time.

So to reiterate:

Gotama Buddha broke this traditional restriction and doing so must have required considerable determination and courage. (Hajime Nakamura, Gotama Buddha. [Los Angeles: Buddhist Books International, 1987] p. 69)

My wife broke through big time with my earnestly sincere encouragement inspired by Nichiren Toda Matsuoka Osaka Thomas Babba Mrs.Babba and most importantly the Gohonzon & I (we work together ).

**
I have had a hard hard time chanting for myself, chanting for things to happen and things I need. Its not easy, I discussed with my wife how I always chant for others, that is my BodhiSattva of the Earth way, but now I also see how I must chant for myself and that this Buddhism is not a selfish onesided arrogant Buddhism nor a Buddhism for those outside of yourself exclusively but for ALL! just as I have always known in the deepest recesses of my heart (mind) "IT ALL BEGINS WITH ME".....
***

Party On Socal, your family loved ones and self are in my prayers.

Hello Baccas, here's your exclusive invitation to join us! I spoke to baccas and he expressed that this thread may be a bit overwhelming since its so long and involving. this thread is UNIVERSAL & ALL INCLUSIVE. that means anything you want it to be....

I encourage everyone to please re-read this thread and go back and reflect on every page you can find the time to study, within the substance of the words lies the greatest treasure ever!

LIKE THE ROAR OF THE LION KING with all the other LIONS in the PRIDE : NAM MYOHO RENGE KYO!

 

[baccas125]

We hello Easydisco thank you for the warm invotation to your "little" thread. Like you mentioned this thread is a bit overwhelming for a first time participant but i will get up to speed shortly. I will take little steps to become familiar with the writings and teachings that are represented here. Thank you for the invotation again ED!

 

[Babbabud]

Thomas I just wanted to make sure that you knew there is a 2.5 page article In the World Tribune about Ted Osaki. Hope you are able to get a copy if not just let me know and I will send you mine
nam myoho renge kyo!

 

[PassTheDoobie]

Thanks Bud!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

PLEASE make sure you save it for me!

And welcome Baccas! Not overwhelming--ever expansive; like our lives and minds.

Many thanks to all for all their great contributions, ever if it is just reading the thread.

T

 

[PassTheDoobie]

"Therefore, you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become the Buddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm? If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled."

*On July 16, 1260, Nichiren Daishonin presented his treatise "On Establishing the Correct Teaching for the Peace of the Land (Rissho ankoku ron)" to Hojo Tokiyori, the most powerful figure in Japan's ruling clan of the day.

http://www.sgi.org/english/Buddhism/more/more21.htm

 

[PassTheDoobie]

Rissho Ankoku--Securing Peace for the People

Rissho Ankoku--Securing Peace for the People

Buddhism takes a fundamentally positive view of human life. Its core message is that every individual has infinite dignity and potential.

In the Lotus Sutra, the scripture which is recognized in the Nichiren tradition as the highest, most complete teaching of Shakyamuni, the image of a massive jewel-decked treasure tower is used to illustrate the beauty, dignity and preciousness of life.

If we truly understand that human life is the most precious of all treasures, we will value our own lives and those of others. From this perspective it is clear that war, as the ultimate abuse and cruelty to human beings, is to be absolutely and totally rejected, and peace should be our constant goal.

If society embraced this view of life's value, preventing violence and addressing all forms of suffering would become the highest priorities of humankind, as opposed to the accumulation of material wealth and power. Those who nurture and care for life--parents, nurses, doctors and teachers--would be treated with the greatest respect.

But humanity's common curse is an inability to fully believe in or appreciate the value of our own lives and those of others. And even if we do accept this in theory, to act on it on a day-to-day basis is extremely difficult. When faced with a bitter interpersonal conflict we may still experience poisonous thoughts of jealousy and hatred, and wish to harm another person or wish that they could somehow be "got out of the way."

Inner Transformation

The UNESCO Constitution states that "since wars begin in the minds of men, it is in the minds of men that the defenses of peace must be constructed." Likewise, Buddhism stresses that only an inner transformation of our lives, from the deepest level, can make our compassion stronger than our egotistical desire to win over or use others. It offers us teachings and tools which enable us to effect this kind of core transformation.

Buddhism views life as a struggle between the forces of good and evil. Good is defined as the creative, compassionate nature inherent in people, the desire to be happy oneself and aid others in their quest for happiness. Evil is defined as that which divides and breaks down our sense of connection, propelling us into a fear-driven competition to use and dominate others before they can do this to us.

During the lifetime of Nichiren, 13th-century Japan, a series of natural disasters--earthquakes, floods, pestilence and fire--had devastated the country. The sufferings of ordinary people were enormous. Nichiren's determination to uncover the fundamental cause of this misery drove him to study and analyze the underlying belief structures of society. Specifically, he was aware that although the country was filled with Buddhist temples and priests, somehow their prayers and actions were failing to produce results in the form of peace or security for the people.

He felt that the disorder evident in the world reflected disorder within human beings. As he wrote, "In a country where the three poisons [of greed, anger and foolishness] prevail to such a degree, how can there be peace and stability? ...Famine occurs as a result of greed, pestilence as a result of foolishness, and warfare as a result of anger." He was convinced that only Buddhism could give people the strength to overcome these spiritual poisons in their lives, but as a result of wide-ranging study, he concluded that Buddhism as it was being practiced in his time was encouraging a passivity that left people vulnerable to the sway of these poisons rather than empowering them to overcome them.

Happiness Now

Nichiren specifically rejected the prevailing belief that all Buddhism could offer was the hope of comfort after death, and that the best attitude to take toward life was one of patient enduring. He passionately believed that Buddhism as originally taught had something much better to offer: the possibility of happiness and fulfillment in this present life, and that it could give people the strength to transform human society itself into an ideal and peaceful land.

Nichiren's most important treatise, entitled "Rissho Ankoku Ron," literally "On Establishing the Correct Teaching for the Peace of the Land," presented to the political ruler of the day in July 1260, was a passionate cry for a return to the original purpose of Buddhism--securing the peace and happiness of the people. A key function of Buddhist priests at that time was to pray for the protection of the rulers of the nation. In contrast, Nichiren's focus was the ordinary citizens. In the "Rissho Ankoku Ron," for instance, the Chinese character he chose when he wrote "land" has at its center the character for "common people," rather than more frequently used characters that show the king within his domain or armed protection of the domain.

In a sense Nichiren's concern can be said to be what is now defined as "human security." As SGI President Ikeda said in a recent discussion on this treatise, "In the past, 'security' has solely implied national security ... But what kind of security is it if, while the state is protected, the lives and dignity of each citizen are threatened? Currently, the prevailing view of security is steadily being altered from one that focuses on the state to one that focuses on the human being."

Nichiren starts his treatise by describing the turmoil he saw around him. "Over half the population has already been carried off by death, and there is hardly a single person who does not grieve." His prime motivation was a wrenching sense of empathy for the people's plight. He had taken a vow to lead himself and others to happiness, and this meant struggling to awaken and empower people to challenge their own destiny. His outspoken determination earned him a controversial reputation which persists to this day. "I cannot keep silent on this matter," he wrote. "I cannot suppress my fears."

In terms of concrete action, Nichiren urged the political leaders of the day to cease official patronage of favored sects and for open public debate on the merits of the different schools of Buddhism. On a personal level, he called on the leaders to "reform the tenets that you hold in your heart." In today's terms this means transforming ourselves and our most deeply held beliefs about the nature of life.

Philosophy of Peace

Commenting on the nature of that transformation, SGI President Daisaku Ikeda says, "What matters is that the spirit of the great philosophy of peace expounded in the Lotus Sutra [with its teaching that all people are Buddhas] be given full play in society as a whole. On a societal level, 'establishing the correct teaching' means establishing the concepts of human dignity and the sanctity of life as principles that support and move society."

Many people today live with a sense of confusion, emptiness and despair. They feel powerless to effect change either within their own lives or society as a whole. Idealism is equated with naiveté and cynicism serves a cover for the failure of hope. Disrespect for human life fuels violence and exploitation.

The function of any religion or philosophy should be to give people the courage and hope needed to transform their sufferings. We need to develop the strength to engage successfully in a struggle against the forces of division and destruction within our own lives and the larger social realm. Unless empowerment for ourselves and others is our goal, we will be unable to resist and overcome the negative influences within our own lives and their environment.

To create an age of peace, one in which life is given supreme value, it is vital for us to have a philosophy that reveals the wonder, dignity and infinite potential of life. When we base our actions on this belief and take action out of compassion for others, the result is a pure joy which in turn motivates us to further action. Empowering ourselves from within, our sphere of compassion becomes wider and wider, encompassing not only ourselves, our own families and nations, but the whole of humanity. We develop the wisdom and compassion to reject and resist all acts that harm or denigrate life. In this way, both an inner sense of security and a peaceful society which prioritizes protection for the vulnerable can be assured.

(from: http://www.sgi.org/english/Buddhism/more/more21.htm )

 

[SoCal Hippy]

Nice article on "Rissho Ankoku Ron," - "On Establishing the Correct Teaching for the Peace of the Land", PTD. One of the 5 major writings of Nichiren Daishonin.

We studied that gosho at last nites district mtg as it was written on 7/16/1260

 

[PassTheDoobie]

And is available in it's entirety, as are all five of Nichiren's five major writings, within the many pages of this thread!

T

 

[Hitman]

Does anyone know if the movie " The human revolution" is available on dvd?

 

[Guest]

WOW, Please attend a meeting if you haven't as of yet! Get connected! We're Global!

WOW, Please attend a meeting if you haven't as of yet! Get connected! We're Global!

So our weekly meeting is pushed back to saturday morning and in need of a meeting we drove to the city and attended a beginners meeting at the city's Culture Center. We arrived after gongyo (which I will do after this post by the way) but on time none the less! The meeting was a complete success, I found myself speak empathically to the first timers and new members how I am in this room with family right now, the SGI is my family. Upon hearing much grief and suffering and the serious benefit and triumph, I say "how can I ever question the treasure which is the SGI". I never had so much good going on all the time, hahahaha ITS AN HONOR. I have great great deep deep appreciation, huge! Ohh so much appreciation I can only begin to tell you how much before I put you to sleep with the phenomenal occurrance I put into effect.

for instance, see Exhibit A Nam Myoho Renge Kyo!
for instance, see Exhibit B Nam Myoho Renge Kyo!
for instance, see Exhibit C Nam Myoho Renge Kyo!
for instance, see Exhibit D Nam Myoho Renge Kyo!
for instance, see Exhibit E Nam Myoho Renge Kyo!
for instance, see Exhibit F Nam Myoho Renge Kyo!
et al.

get my drift!




I talked to about 20 different people tonight each of them completely different from the next physically but that was the end of the differences because WHOA, we were jamming! Buddhist banter! then back home for more chanting, YOU CAN'T LOSE. YOU CANNOT LOSE.

i read so many study guides, they are all encouragement. I turn poison into medicine, I chant for you and me, together we will continue our HUMAN REVOLUTION within and expirience the benefit of haramony within yourself and the environment (esho funi {spelling?}). Otherwise, please protect yourselves and bring about more of your BUDDHANATURE. Its begins with NAM MYOHO RENGE KYO!

 

[PassTheDoobie]

It's their inseparability; the harmony comes from your Daimoku!

It's their inseparability; the harmony comes from your Daimoku!

oneness of life and its environment
[依正不二] (Jpn.: esho-funi)

Also, non-duality of life and its environment. The principle that life and its environment, though two seemingly distinct phenomena, are essentially non-dual; they are two integral phases of a single reality. In the Japanese term esho-funi, esho is a compound of shoho, meaning life or a living being, and eho, its environment. Funi, meaning "not two," indicates oneness or non-duality. It is short for nini-funi, which means "two (in phenomena) but not two (in essence)." Ho of shoho and eho means reward or effect. It indicates that "life" constitutes a subjective self that experiences the effects of its past actions, and "its environment" is an objective realm in which individuals' karmic rewards find expression. Each living being has its own unique environment. The effects of karma appear in oneself and in one's objective environment, because self and environment are two integral aspects of an individual. The Treatise on the Great Perfection of Wisdom by Nagarjuna (c. 150-250) introduces the concept of the three realms of existence, which views life from three different standpoints and explains the manifestation of individual lives in the real world. These three are the realm of the five components of life, the realm of living beings, each as a temporary combination of these components, and the realm of the environment. T'ien-t'ai (538-597) included this concept in his doctrine of three thousand realms in a single moment of life. According to Miao-lo's Annotations on "The Profound Meaning of the Lotus Sutra," two of these three realms-the realm of the five components and the realm of living beings-represent "life," and, naturally, the realm of the environment represents "environment" in terms of the principle of oneness of life and its environment. These three realms exist in a single moment of life and are inseparable from one another. Therefore, a living being and its environment are non-dual in their ultimate reality. Nichiren (1222-1282) writes in his letter On Omens: "The ten directions are the 'environment,' and living beings are 'life.' To illustrate, environment is like the shadow, and life, the body. Without the body, no shadow can exist, and without life, no environment. In the same way, life is shaped by its environment" (644). He also writes in On Attaining Buddhahood in This Lifetime: "If the minds of living beings are impure, their land is also impure, but if their minds are pure, so is their land. There are not two lands, pure or impure in themselves. The difference lies solely in the good or evil of our minds" (4).

From source: The Soka Gakkai Dictionary of Buddhism

 

[PassTheDoobie]

Human Revolution

Human Revolution

Buddhist thought outlines a practical method for not only helping individuals overcome various sufferings, but changing society as a whole. Human revolution is the name Josei Toda, Second President of Soka Gakkai, used to describe this process--the liberation of the spirit from within. It is a continual process of renewal and invigoration, the development of one person's boundless inner capacity to lead a creative and contributive life through his or her own effort.

Inner Change in a Single Person

There have been a number of different revolutions in recent centuries: political, economic, industrial, scientific, etc. Toda's view was that, regardless of how external factors are changed, society will not fundamentally improve as long as people--the foundation of everything--fail to transform the inherent negative and destructive tendencies of their own lives.

An inner change for the better in a single person is the essential first turn of the wheel in the process of making the human race stronger and wiser. Human revolution is the most fundamental and most vital of all revolutions. This revolution--an inner process of self-reformation--is completely bloodless and peaceful.

Process of Growth and Self-Realization

Every single person has tremendous potential which is largely untapped. Through one's human revolution, this potential can be revealed and we can establish an independent, unconquerable self; enabling one to deal creatively with any situation that life has to offer. This process enables one to keep growing and developing indefinitely.

 

[Bonzo]

SPELLING

SPELLING

Today was a good day, and possibly tomorrow will be better and possibly it will be worse, but i think if i am dilligent in my chanting the good days are ineviteble, and whos to say what a bad day is, i happen to think that so called "bad days" are even better that "good days" if reflected upon and finding out why we considered it a "bad day" in other word diciphering the puzzle and learning the lesson that is hidden in that "bad day" i know this may sound like jibberish but theres allways something to be learned from good or bad thus upping the odds that tommorow will be a "good day". Any hoo just thought i needed to pop in and say hey ya'll!!!!!!!!............>>>>>NAM MYOHO RENGE KYO>>>>> WOOOOO HOOOOOOO MAN!!!!!!!!!

PEACE!!!!!!!!

bOnZ

 

[Guest]

THANK YOU THOMAS for the timely definitions, we are all an incredible team!

THANK YOU THOMAS for the timely definitions, we are all an incredible team!

Today was a good day, and possibly tomorrow will be better and possibly it will be worse, but i think if i am dilligent in my chanting the good days are ineviteble, and whos to say what a bad day is, i happen to think that so called "bad days" are even better that "good days" if reflected upon and finding out why we considered it a "bad day" in other word diciphering the puzzle and learning the lesson that is hidden in that "bad day" i know this may sound like jibberish but theres allways something to be learned from good or bad thus upping the odds that tommorow will be a "good day". Any hoo just thought i needed to pop in and say hey ya'll!!!!!!!!............>>>>>NAM MYOHO RENGE KYO>>>>> WOOOOO HOOOOOOO MAN!!!!!!!!!

PEACE!!!!!!!!

bOnZ

Thats the ticket Bonz! The "good" and the "bad" are simply FACTS OF LIFE. No Michael J. Fox is not pushing his 80s conservative agenda on you, lol. Its this process HUMAN REVOLUTION which will help you consistently overcome your Fundamental Darkness and turn the Poison into Medicine.

mind if I dance with you... (side to side toker)

now maybe Socal and Babba can lead us in song and PTD and kids can be our orchestra while we all dance sing and shine in our lives and environment.

great encouragement Bonz, gimme some more!

 

[PassTheDoobie]

Today was a good day, and possibly tomorrow will be better and possibly it will be worse, but i think if i am dilligent in my chanting the good days are ineviteble, and whos to say what a bad day is, i happen to think that so called "bad days" are even better that "good days" if reflected upon and finding out why we considered it a "bad day" in other word diciphering the puzzle and learning the lesson that is hidden in that "bad day" i know this may sound like jibberish but theres allways something to be learned from good or bad thus upping the odds that tommorow will be a "good day". Any hoo just thought i needed to pop in and say hey ya'll!!!!!!!!............>>>>>NAM MYOHO RENGE KYO>>>>> WOOOOO HOOOOOOO MAN!!!!!!!!!

PEACE!!!!!!!!

bOnZ

Jibberish??? Sounded like Buddha wisdom to me. Good to have you post again Brother! Hope you hooked up with your "chemistry friend" at the Friendship Center. Go for it! I've been chanting for you. GREAT POST!

Thanks!

T