Pretty Flowers & Comfy Clothes

In my previous post, I shared that I have chosen to analyze my community through a materialist perspective. Through this lens, I examine the daily lives of Phoenix-Scottsdalian Buddhists.

After interviewing a group of ten practicing Buddhists who meditate at least 3x per week, I discovered that these spiritual practitioners view and interact with their world in accordance with mindfulness and meditative principles. When I use the word "mindfulness," I am referring to a mental state in which that mindful person is aware and conscious of her thoughts, feelings, and physical body. Simply put, to be mindful is to be aware of all phenomenon that the self is experiencing. This is similar to meditative principals, which refer to living in the present, and are often pigeon-tailed with mindfulness. 

Eva Simons says that, as a practicing Buddhist, she tries to be mindful as much as possible. To her, this includes not only attempting to be aware of herself and to live in the present moment, but also eliminating distractions that can prevent mindfulness. One method Eva employs for eliminating distractions is to wear comfortable, breathable, clothes. As a teenage boy in Scottsdale, my first reaction was to think that she is a little slow-- who wouldn't want to wear comfy clothes all day? However, the working world is not as lax as life in high school, and sometimes you have to compromise. Eva selects a wardrobe that a) meets working-place standards, and b) is as comfortable as possible. This means forsaking some outfits that pride themselves on fashion and elegance, yet as a result may tax the comfort level. When Eva feels comfortable, it is easier for her to be happy, and she has a "better chance of staying mindful." Additionally, because Eva likes to meditate, wearing comfortable clothes ameliorates any transition between the previous activity and meditation. 

Another man I interviewed claims that he tries to see as much as possible during the day. According to this man, "we see so many things during the day, like the sky or plants or anything, but we never really look at it." He related this thought to meditation, saying that in order to truly live in the present, we have to see what we are looking at-- not just glance over it with "glazed eyes." This man says that by trying to see as much as possible, he is filled with a greater appreciation of life and his environment, especially is a setting such as Arizona. He states that this process centers him, both eliminating stress and creating peace. 

All ten individuals state that they try to live their lives in accordance with mindfulness and living in the present. Everybody has their own techniques that work for them-- some wear comfortable clothes, some focus on seeing the world around them, while others try to exercise, or schedule their day for a few moments of dependable relaxation. This is an examination of just ten practicing Buddhists in Scottsdale and Phoenix-- I wonder how this group would relate to other Buddhist communities in America, or even in Eastern countries such as India or China. I lack the resources to actualize this curiosity, but for now, I am content with the knowledge of my community. 

Defining My Community: A Materialist Perspective

In order to fully understand the relationship between Mahayana Buddhism and my community, I must first define my community. So far, I have scratched the surface of defining my community through anecdotal examples of specific qualities such as busy or stressful lifestyles. I have painted only a few strokes in what is the canvas of my community. During my research project, I have been trying to complete this painting, and now I will share my progress.

I chose to analyze my community through a materialist perspective, which is a perspective concerned with the day to day lifestyles of the working class. In feudal times, a materialist analysis of history would detail the lives of serfs working under nobles, listing everything from the tools they used to the amount of time they slept each night. Instead of focusing entirely on the feudal lords, a materialist historian would argue that detailing the lives of the serfs, the majority of the people living at any given estate or plot of land, paints a truer picture of life at that time. Thus, I want to detail the lifestyles of my community members as accurately as possible, focusing directly on the individuals and how they live their lives on a day to day basis. Considering that Mahayana Buddhism in my community is a belief system implemented by individuals on a personal level, and that the effects and implementations of Buddhism are best seen in day-to-day life, I think that this is a very relevant perspective to use for my research project.

What "objects" or "matter"do Buddhists in my community own and value? How does their world feel and look? Do Scottsdalian Buddhists structure their lives to flow seamlessly between the working world and the spiritual one? This is the lens through which I have chosen to analyze my community. In my next posts, when I dive deeper into what truly constitutes the lives of Buddhists in Scottsdale and Phoenix in 2013, you will now know where I am coming from.

Namaste!

Buddhism's Adaptability to Western Lifestyles

I live in a Western culture with a mainly Judeo-Christian religious background. Because Buddhism is an Eastern tradition, it may seem improbable for Buddhism to successfully adapt to exist in this Western culture. However, as I have learned throughout my research project, there is a strong Buddhist community in my Valley area. The ability of Buddhism to successfully adapt to this Western culture can be largely attributed to Buddhism's flexibility for incorporating the belief system into already established lifestyles. For example, 4 out of the 10 active Buddhist community members I questioned claim to incorporate Buddhism simultaneously with other religions, from Christianity to Judaism to Hinduism. This brings to mind a teaching I heard from the Rinpoche at the Emaho Foundation: believe only what you see with your eyes, what you yourself reason to be true. This teaches Buddhist practitioners to be skeptical along whatever road they choose to walk down, whether it is one seeking spiritual answers or pragmatic approaches to dealing with the stresses of life. Because Buddhism does not tell its students to believe something as inherently true, these students are not forced to accept a pre-mandated set of beliefs or spiritual premises. This freedom to believe ideas or teachings based on your own reasoning allows Buddhist community members to take what they like, and leave what they don't. Therefore, a Christian who inherently believes in the birth of Jesus Christ is not necessarily contradicting any other Buddhist teachings or messages. This freedom can extend beyond the religious sphere into politics or other institutionalized beliefs related to the family or certain aspects of the community. The Emaho Foundation hosts liberals, conservatives, married couples, single parents, straight people, homosexuals, Mexicans, African-Americans, Caucasians, and more. Because Buddhism does not inherently exclude any type of individual, the belief system naturally attracts people from all socioeconomic backgrounds.

Naturally, individuals with an already established cultural identity may be unlikely to embrace different lifestyle additions or ways of thinking. A Christian who is satisfied with his spiritual development and practice may find no need for any additional teachings or perspectives-- and that is fine. However, if individuals do choose to look elsewhere for answers (whatever answers those may be), Buddhism does not force them to alter any ingrained quality or belief. Because of this, Buddhism is easily adaptable at whatever degree the practitioner chooses.

Scottsdale, Phoenix, and Mahayana Buddhism

Although I am still young, for most of my life, I have always been busy. I would wake up, go to school, go to soccer practice, study and do homework, and then, if lucky, sleep. I have spoken with many adults who have a similarly demanding lifestyle. Work occupies the majority of their day, not to mention family obligations, grocery shopping, long hours of checking emails, and maybe some much needed personal time like catching a movie or taking yourself out to dinner. Either way, the modern lifestyle in Scottsdale and Phoenix can be far from easygoing.

Buddhism? Who has the time for that?!

Because the Scottsdale-Phoenix lifestyle can be so hectic, it would make sense to think that practicing Buddhism is improbable and impractical. Who has time to practice or explore Buddhism in addition to everything else going on in life?

In Mahayana Buddhism, there are many ways to practice. There is sitting meditation, chanting mantras, reading teachings, visualizing positive ideas, and more. These are activities that are guided 100% towards Buddhism, and that when practicing, leave no time for anything else (it is pretty hard to chant mantras while talking on the phone). For convenience purposes, let us call this type of Buddhist practice "Type 1. "

"Type 1" Buddhist Practice

"Type 2" Buddhist practice, if you still allow me to denote my own classifications, is what makes Mahayana Buddhism applicable to Scottsdale and Phoenix. In this type of Buddhist practice, you can practice Buddhism 24/7, no matter what you are doing. This practice consists of focusing on mindfulness and the Bodhisattva lifestyle. Mindfulness is the act of being aware of the mind. This means watching your feelings, thoughts, emotions, and everything else that the mind seems to be involved with. It means watching why this makes you happy and why this makes you nervous, and why you want to do this at this time and that at that time. By being aware of your mind, you are still meditating, yet without entering full lotus position. You can practice mindfulness while working, driving, eating, and even while talking on the phone. Being mindful combines with the Bodhisattva lifestyle to create an extremely powerful Buddhist practice that is applicable anywhere, anytime. As I mentioned earlier, the Bodhisattva lifestyle is a way of life taught directly by the historical Buddha. The Buddha said that when practicing the Bodhisattva attitude, you are practicing with the most powerful method available in Buddhism (in my previous post, you will notice that this is Mahayana Buddhism's interpretation on teachings of the Buddha). The Bodhisattva lifestyle is the lifestyle dedicated to the well-being of all living beings. This means that if you are practicing the Bodhisattva way of life, your primary concern is the well-being of others; you are dedicated to creating happiness and eliminating suffering. This is accomplished by generating love, kindness, compassion, understanding, patience, and more for all living beings. When mindfulness combines with this Bodhisattva attitude, your practice still enforces the benefits and ideas of "Type 1" practice, so you are not necessarily losing anything by forgoing seated meditation or mantra chanting. There is never a time when you cannot try to be aware of your mind, and when you cannot try to generate loving compassion for those around you. This is the attitude taught at the Emaho Foundation, and this is the same attitude that allows the citizens of Scottsdale and Phoenix to participate in Buddhism without abandoning their busy lifestyle. "Type 2" Buddhist practice is a feature of Mahayana Buddhism that allows Buddhist practice to flourish at whatever level the practitioner wishes. You may notice that combining mindfulness with a Bodhisattva attitude is not necessarily spiritual in any way-- it is simply the act of focusing on kindness while being aware of yourself. This is one pillar of Buddhism that holds strong the Buddhist community of Scottsdale and Phoenix.

Mahayana Buddhism

Just like ice cream, Buddhism has many different flavors and varieties. However, despite the numerous strains that exist throughout the world, these varieties can be condensed into two main branches of Buddhism: Mahayana and Theravada.  Both traditions ultimately blossom from the teachings of the historical Buddha (Shakyamuni Buddha, Prince Siddhartha), and thus they share similar goals and motives. To better understand these two schools of Buddhism, think of them as different expressions of the same teaching. Both types of Buddhism ultimately strive to eliminate suffering and the causes of suffering, as this was the Buddha's main objective when spreading his teachings.

The Historical Buddha

The differences arise in method and literature. As for literature, the Theravada tradition relies on teachings recorded in the Pali language, while the Mahayana tradition relies on teachings recorded in Sanskrit. Although these teachings essentially spread the same message (a means to be free from suffering, understanding suffering, etc.), that message can have different interpretations, which is how the two schools come to differ in method. The Mahayana tradition highly emphasizes the bodhisattva path as the most powerful method for reaching enlightenment (freedom from suffering and the causes of suffering). The bodhisattva path, in a nutshell, is the lifestyle that is dedicated to helping all other beings. The happiness of all others is the main concern of the bodhisattva, and bodhisattvas try to cultivate this happiness through compassion, a positive mindset, understanding, and more. The Theravada school of Buddhism does not emphasize the bodhisattva path as essentially as in the Mahayana tradition, but instead focuses more on meditations to cultivate wisdom and insight. 

The Emaho Foundation follows in the Mahayana tradition, along with North Asian countries such as Tibet, China, Taiwan, Japan, Korea, and Mongolia. The Theravada tradition has followers in Southern Asia, for example Sri Lanka, Thailand, Laos, and Cambodia. Understanding the Mahayana tradition is a crucial aspect of my research project, for I am studying the nature of the Mahayana tradition and how it applies in the local community in which I live. There are many extensive works written on the differences between various forms of Buddhism, and this blog post is just a tid-bit of the vast information available. 

Our Own Buddha Nature

When you think of the word "Buddha," you are most likely thinking of Shakyamuni Buddha, otherwise known as Prince Siddhartha. Shakyamuni Buddha is the historical Buddha, the Buddha that serves as a role model for Buddhist teachings. Shakyamuni Buddha embodies the qualities of compassion, fearlessness, thoughtfulness, and nearly every other quality that is promoted in Buddhism. Because of this, students of Buddhism are taught to respect this Buddha, similar to a high school quarterback respecting Peyton Manning for his passing ability or throwing technique.

Shakyamuni Buddha

In the Lam-Rim teachings taught by ZaChoeje Rinpoche, Rinpoche tells his listeners that by respecting these admirable qualities in the Buddha, we are respecting these same qualities in ourselves. When we admire Shakyamuni Buddha for his happiness, we are admiring our own ability to be happy. By respecting the Buddha as a role model, you begin to define what you wish to achieve and generate for yourself, whether it is happiness, patience, compassion, etc. I was often told to be wary of those I associate myself with, for one way or another, their influence will rub off on me. In other words, this is the idea that associations in life will influence your thoughts, actions, and behavior, either in a direct or indirect manner. Self-Help books claim that to be successful, you must surround yourself with successful people. Down a similar avenue, when you consciously admire Shakyamuni Buddha for being compassionate, you are creating an association (albeit, a mental, intangible one) that lets yourself know you respect compassion. "Compassion is something good," you tell yourself. Modern celebrities are often criticized for being a little too sexual, unintelligent, vulgar, or crude. These criticisms bear relevance because in some cases, these celebrities are the same people that the youth view as role models, and nobody wants the qualities of being unintelligent or vulgar to rub off on them. Just as a crude, drug-abusing celebrity can have negative influences as a role model, a compassionate, loving Shakyamuni Buddha can have positive influences. Thus, by respecting the Buddha-like nature of Shakyamuni Buddha, we respect the Buddha-like nature of ourselves. 

Staying Centered

Life is not always easy. Each day, there are constant struggles that have the potential to weigh people down. Days can be filled with obligations for work and family, stress related to physical appearance and social life, etc. It is difficult to stay positive throughout an entire day when confronted with a busy and demanding schedule. 

                                                                

                                                                Daily Struggles                                                                                        

The last time I visited the Emaho Foundation, I was fortunate enough to speak with 4 active Buddhist community members. I asked them why they involve themselves with Buddhism, and what they take out of it. Although each individual may focus on different aspects of Buddhism as they delve deeper into the thought system, there is one common denominator shared by all. All 4 individuals say that they use Buddhism to center themselves throughout the day. 

Ahhhhhh...

The first individual said that she "struggles with negativity, overcoming emotions, [and being] mentally scattered," throughout the day. Meditation and mindfulness (mental awareness, noticing how your mind reacts to different stimuli) help this individual stay centered throughout the day, so as to not be weighed down by the burdens of daily life. The second individual, Joanne Goodwin, recognizes hateful emotions and negativity in her daily life, so she uses "Love and Compassion as the perfect antidote." Further illustrating her point, she tells me, "Someone could cut me off while I'm driving. But instead of getting all mad [makes an angry face to imitate roadrage], I realize that the person isn't trying to make me angry, that he feels the same emotions I do, and that kindness is what I should focus on." If only every driver thought like that! The third individual I questioned said that she incorporates mindfulness as much as she can throughout the day. Whether she is feeding her pets, doing laundry, etc, she tries to stay mentally aware of her thoughts and emotions as a technique to stay centered and grounded. The fourth individual, Gabriella Ciuca, views Buddhism as a "science of the mind." By exploring this science, Gabriella becomes aware of what affects her mind, and then centers herself with greater ease and peace. All four individuals I interviewed have many different thoughts and experiences with Buddhism; yet, when it comes to using Buddhism as a daily tool to center the mind, all four are alike. 

Shaping Your Container

To all of my student readers (adults can sympathize too), how unbearable are those last five minutes of class when seconds seem like minutes and minutes seem like eternity? There are times when an entire school day can seem that painful, maybe because there is a party after school, or maybe because you can't stop thinking about where you are going for dinner. Sometimes, the brain cares more about what clothes will be worn tonight at Ricky's house, and less about why a certain metaphor is really symbolic of the entire novel, or why a certain verb is irregular in the past tense. The motivation of the student is the most important determinant for how meaningful lectures or classes will become. We have all heard the phrase, "It is difficult to help someone who does not want to be helped," and this tidbit of wisdom is as applicable to school as it is to Buddhism.

This student is NOT ready to learn...

Today, I had the wonderful opportunity of listening to the Rinpoche teach the essence of the Lam Rim teachings at the Emaho Foundation. Before the Rinpoche taught us, however, he received these same teachings himself from another very respected monk-- the Dalai Lama. These teachings are very important in Buddhism, and in order to ensure that those listening make the most of the lecture, Buddhism employs "Preliminary Practice", a technique engineered to prevent the mindset in the image above. 

The idea of preliminary practice is to generate the motivation and frame of mind that is conducive to full attention and eager learning. The idea is to create a mindset that every teacher desperately prays will manifest in one of her students. However, in the words of the Rinpoche, the idea is about "Shaping your Container." This container will eventually hold all of the meaning and understanding of the lecture, but first it must be created. Yet this cannot be any old container lying around the house. This container must be clean, for any bacteria or stains will only contaminate the teachings. This container must be strong and whole, for a crack is only another way for wisdom to seep out and forever be lost. 

A worthy container

From the mouth of the Rinpoche flows the water of his teachings, and if we cannot contain this water, we may as well not show up in the first place. We are taught to shape our container through meditation, chanting words of motivation, and discussing the purpose of attending the lecture in the first place. By the end of this practice, I was amazed to discover that it lasted 1 and 1/2 hours! That was just preparation for the essential teaching I thought would start right away. However, shaping my container was well worth the effort. By the time my container was shaped, every morsel (to the best of my ability) of my mind was focused on the teachings soon to come. Shaping my container made me realize that it is very silly not to devote my mind 100% to the teaching, for otherwise, what is the point of even showing up? If my mind is going to daydream about playing soccer, for example, I may as well be on the soccer field-- not half-listening to a teaching that I won't remember. This preliminary practice relates to Buddhism's overarching theme of controlling and being aware of the mind. Awareness of the mind seems to apply to everything in Buddhism, from realizing why you experience different emotions to generating a mindset that prepares you for learning.

One of My Mentors

In order to ensure my readers that I am not spouting faulty information, and that I am being taught by people of credibility when it comes to Buddhism, I would like to introduce one of my Buddhist mentors. This man is the founder of the Emaho Foundation, has received extensive teachings from the Dalai Lama himself, and is very skilled in communicating Buddhism to Western audiences. I am very lucky to be taught by this man! Without further ado, allow me to introduce ZaChoeje Rinpoche.

Here is a short biography of the Rinpoche, taken completely from the Emaho Foundation's website (http://www.emahofoundation.org/rinpoche.html).
________________________________________________________________________________
Za Choeje Rinpoche Tenzin Lobsang Dhamchoe was born in 1968. Rinpoche grew up on a small farm with his grandparents. The local village Lama presented Him the birthname of “Choejor Dhondup (Accomplished Spiritual Abundance)”. As a young boy, Rinpoche discovered a love for Tibetan folk tales and spent many hours reading ancient stories to elders in the neighborhood. His enthusiasm of Tibetan literature inspired him to join the Tibetan Institute of Higher Tibetan Studies in Sarnath, Varanasi, India in 1982. 

A year into His studies, at the age of 16, His Holiness The 14th Dalai Lama recognized Him as the 6th reincarnation of Hor Choeje Rinpoche of Eastern Tibet. He was formally enthroned in 1983 as the 6th Za Choeje Rinpoche at Tehor Khamtsen in Sera Monastery. Under the guidance of His Holiness and Yongzin Ling Rinpoche, He received extensive training in the traditional Tibetan Buddhist method of listening, contemplation and meditation.

In 1985, Rinpoche joined Drepung Loseling Monastic University, in South India, and studied the “Five Major Buddhist Treatises” under the supervision of: Master Khensur Rinpoche Yeshe Thupten, Venerable Shakor Khen Rinpoche Gen Nyima, and Tehor Khensur Rinpoche Lobsang Nyima. Graduating first of his class, he received the Geshe Lharampa degree in 1996, after completing the full monastic curriculum.

In addition to Rinpoche’s monastic training, He received hundreds of empowerments and initiations in the Vajrayana tradition from the great Masters Kyabje Lochoe Rinpoche and Kirti Tsenshap Rinpoche.

He also received the entire oral transmission of Kan-gyur and Ten-gyur scriptural texts from Master Kyabje Pannang Rinpoche. In 1997, Rinpoche joined Gyumed Tantric College to further his training of highest Yoga Tantra and its ritual practices.

Rinpoche came to the United States for the first time in 1998 to lead the Mystical Arts of Tibet Tour sponsored by Richard Gere Foundation. During summer semester he taught Tibetan Culture and Philosophy at Emory University, in Atlanta. Rinpoche was further invited to speak at many other universities throughout the country.

In 2001, Rinpoche, together with some well wishers and Dharma students, founded Emaho Foundation in Scottsdale, Arizona, where he currently resides. Emaho's main mission is to assist with individuals’ spiritual development, and to support humanitarian projects. Rinpoche has taught in the United States, Japan, New Zealand, and many other countries. His style of conversing, with laughter and openness, generates a comfortable environment for all people. One of most simple yet profound pieces of advice he often gives is “stop struggling against the struggles in life.” His unique skill of teaching, and his ability to apply these teachings into daily lives, has helped many spiritual practitioners throughout the world.

Together with co-author Ashley Nebelsieck, he wrote the book “The Backdoor to Enlightenment”, which is available in multiple countries and several different languages.

In 2006, Rinpoche made a historical visit to Tehor Region in Eastern Tibet. Thousands of people with 400 horsemen greeted him with a traditional welcome ceremony. The whole village filled with joy as they celebrated his homecoming with several days of picnic and dances. Although his main activity is teaching Dharma, Rinpoche also supports the Monastic and Lay community of the Zakhog region in Eastern Tibet. He travels extensively, teaching throughout the world doing humanitarian projects and supporting individual spiritual growth.

The 6th ZaChoeje Rinpoche:

"Since I hold the title of ZaChoeje Rinpoche, it is my responsibility to look after the people of Tehor and give them guidance for their future and their children's future. Some of the monasteries in the Tehor region, that were founded by my previous, are rebuilt from the outside, but are still in need of much more work to make them complete. Healthcare in that region is severely outdated with common illnesses resulting in death or permanent damage. Educational facilities are sparse and many families are unable to afford to send their children to school. It is my goal to continue, as my predecessors have, to provide assistance to the people of Tibet, especially now in these difficult times when the future of Tibetan culture and heritage is on the verge of collapsing."

The Art of Compassion

Compassion is to Buddhism just as fitness is to being an athlete. Compassion lies in the heart of Buddhism, and without it, countless teachings and principles lose their foundation.

An ultimate goal of Buddhism is to find pure happiness for yourself, and then to create happiness for others. This is a very important aspect of Buddhism, and I will address it in more detail as I continue my research. Regardless, because creating happiness is a foundational goal of Buddhism, there are methods and teachings in Buddhism to help facilitate this process, both for yourself and for others. The most powerful method to creating happiness is to practice compassion. As the Dalai Lama once said, "Happiness never decreases by being shared," and this is emblematic of Buddhism's emphasis on compassion.  

Compassion:)

Although hypothetical situations are completely theoretical and may not reflect reality 100%, they are still useful for illustrating certain examples and ideas. So, please allow me use a hypothetical example to paint a picture of Buddhism's mentality when promoting compassion. 

College coaches from all my favorite schools are coming to watch me play soccer in the final of The Biggest Tournament Ever. If I play well, college coaches will like me, and they will recruit me to their schools where I can succeed and pursue whatever I want in life. No pressure, right? Well, thirty minutes into the game, I miscontrol the ball and lose possession. The other team passes once, twice, three times, shoots, and then scores. My team is down one to nothing, and before I can blink, my coach is calling me every foul name under the sun and I find myself on the bench. I am dejected and depressed, and we end up losing the match. After the game, I go to the grocery store to buy diced tomatoes so my Mom can make pasta. At the check out counter, the cashier notices my not-too-happy mood as I hand her some money. Noticing my uniform, she says that she used to play soccer, and that she guessed I didn't have a good game. I tell her that she's correct. She smiles warmly and tells me that she's had a few of those in her day, and that there are more important things in life than the result of a soccer game. Remarkably, I smile, and realize that she is correct. Relief! Somehow, my mood begins to brighten. Now, when I go home, I treat my family with kindess and respect. This prevents the fight that may have happened if I remained sulking and angry, where I may have taken my mood out on my parents and brother. Yelling, hurtful words, and tears are all spared-- just because a cashier happened to show me compassion. Now, when my brother goes to school, he is happy and refrains from fighting or being disrespectful to teachers. My Dad is nice to his doctor, and so his doctor is more mindful of his work, potentially saving my father from some terminal illness. My Mom... Anyway, you get the idea. 

Compassion has the power to make people happy. When happiness is all that matters in life (a Buddhist perspective), this becomes quite the powerful tool. Understanding compassion helps me understand the true nature of Buddhism, kind of like how understanding the skeletal system helps an Anatomy student understand the true nature of the human body. However, I still have much more to learn! Follow my research and I promise to share all the knowledge I can, and I'll even share it with an extra side dish of compassion!

:)

Becoming Your Own Therapist

30 years ago, a venerated monk called Lama Yeshe gave public lectures on general aspects of Buddhism to Western audiences.

Yeshe often pointed out that these teachings were "not dry, academic, philosophical discourses but practical, down-to-earth methods for looking within and understanding the mind." Lama spoke through the heart, and when English failed him, facial expressions and physical gestures compensated to convey that which words may not have the power to. As you can see, his warm smile is more than enough to let audiences feel comfortable, and this set the mood for a friendly exchange within a friendly environment. These lectures were recorded and preserved in the book Becoming Your Own Therapist, by Lama Thubten Yeshe.

Becoming Your Own Therapist is an introduction to Buddhist thought that was specifically geared toward the Western mentality. This book introduces the reader to some of Buddhism's most foundational tenants, such as being aware of the mind, emotions, and thoughts. However, this book consistently relates these ideas back within the context of a Western lifestyle.

The first few chapters are dedicated to the skeptical reader, a quality that many Westerners possess (as do I!). Lama quickly communicates that skepticism is a beneficial quality to have, and that the reader should only believe what he finds to be true by reason or experience. Many religions or major belief systems found themselves on faith, sometimes blind faith, and the Western world has a tendency not to appreciate that. Thus from the beginning, Lama Yeshe shows that Buddhism is applicable to Westerners despite seemingly inherent differences between the East and the West.

Lama Yeshe continues to discuss basic Buddhist tenants and shows how they are applicable in a fast-paced Western environment. Lama discusses how a Western lifestyle can be perpetually busy with family obligations, trips to the grocery store, clocking in at the gym, working hard at your job, etc, etc. Lama Yeshe says that practicing Buddhism is feasible and easy, even without disrupting the schedule of a hectic day. For example, it takes less than a minute to have a "self-check," one of the most powerful tools beginners and experienced practitioners alike have to implement Buddhism. In a self-check, you take a moment to observe yourself. How are you? Notice your thoughts, your emotions, your feelings and mood. Then ask yourself why you feel this way, and after a moment of contemplation, accept what you find. If you are mad, recognize that you are mad, and then move on. This is a very effective tool to become familiar with your mind, thoughts, and emotions; once you begin to do this, you are already practicing the life of a Buddhist.

Becoming Your Own Therapist is a special book for my Senior Research Project, for not only does it contain essential ideas of Buddhism, but it contains these ideas in a Western context that is easy for Westerners to understand and incorporate.

If you are interested in this book, below is the citation:

Thubten, Yeshe, and Nicholas Ribush. Becoming Your Own Therapist: An Introduction to the Buddhist Way of Thought. Boston: Lama Yeshe Wisdom Archive, 2003. Print.

The Emaho Foundation

To begin studying the function of Buddhism within my local community, I need to first understand how Buddhism is taught and spread in my surrounding area. I begin my research at the Emaho Foundation, a non-profit center for Buddhism dedicated to "preserving and sharing Tibetan culture, supporting humanitarian projects, and assisting with spiritual development." Founded in 2001, the Emaho Foundation offers Buddhist teachings to the public on a weekly basis, including meditations, lectures and discussions on the teachings of the Buddha, and even documentaries about Tibetan culture and lifestyle. Please click on the link below to learn more about what this unique organization offers to the community of Phoenix and Scottsdale:

The Emaho Foundation

The most popular activity at the Emaho is Wednesday night meditation, an event where people of all spiritual traditions and backgrounds are welcome to come and explore the inner-workings of their minds. This was the first event I experienced at the Emaho, and I was very happy to have attended. Coming to the Emaho on Wednesday nights is an excellent way to discover meditation, the art of living in the present, which is a foundational aspect of Buddhism. Wednesday night meditations require no knowledge of Buddhism, Tibetan culture, or even meditation-- so why not try it out? This was my mentality when I first came to the Emaho, and it is this same mentality that entices members of my community to do the same. 

Aside from Wednesday nights, the Emaho Foundation offers a wider variety of exposure to Buddhism, for example the Lam Rim Intensive courses. These courses contain the essence of the 84,000 teachings of the Buddha, and they are crucial to understanding Buddhism on a deeper level. The Lam Rim is offered in a series of courses that are spread out over various weeks. I began taking these courses to discover how members of my community study Buddhism on a deeper level, and to see how those studies are unique to the community of Scottsdale and Phoenix. I will be using the Emaho Foundation as a major resource throughout the rest of my Senior Research Project. 

Please feel free to come and meditate with me on a Wednesday night! I would love to see you all at the Emaho...

- Matt Riback

Tashi Delek!

Welcome! May all readers bring auspiciousness, happiness, well-being, and peace into their lives.

This is the beginning of my blog, the first post of many more to come. My name is Matt Riback, and I am a senior in high school with a passion for Buddhism. Over the next three months, I will dive into meditation, Buddhist texts, oral recordings and more. I will discover what it means to be a Buddhist in Scottsdale, my community, in 2013.

Although I may now be a student of this ancient belief system, I was not always so-- it all began with a desire to escape the heat:

Two summers ago, as I was window shopping under the blistering sun of Scottsdale, my only thought was of how to cool down. Walking past the store Hair Nirvana, I realized my at-the-time long hair only exacerbated the situation. Tempted to cool off, I took a second glance and realized this was not the typical barber shop. Tibetan flags swayed from the ceiling and large Buddha statues decorated the floor. Curious (and seeing a walk-ins welcome sign), I walked in. By the time I walked out, two things had changed: my hair was short, and within me, a seed of Buddhism was planted. That day I met Vee, a hair-styling Buddhist who spends his days not only cutting hair, but also sharing Buddhism with his customers. Hair Nirvana struck me as a unique Scottsdalian phenomenon-- where else is Buddhism and commerce mixed in such a genuine, unique way? This is one example of how Buddhism has manifested itself into my community in a modern sense. I want to further examine how Buddhism meshes with my local community, to see what makes Buddhism in Scottsdale unique from Buddhism across all other areas of the world.

Scottsdalian Buddhists do not garb themselves in crimson robes, shave their heads, or take refuge in distant mountains. So how are they special? What do they seek out of the belief system, and how do they incorporate their findings into their lives? To be specific, what is Buddhism's role and function in my community today, and how has Buddhism changed to get there? These are the questions I will attempt to answer.

Along the way I will post pictures of my experiences, personal interviews, and even a simple guide on how to meditate. Come back and see what I discover!

Ommm.....